Therefore as oft as they geue any thing to the poore they seke not to be secrete alone but they come abrode in the stretes and where as men resorte And like as players shoulde play theâ—â— pageauÌ„te they call furth a numbre of the people with the sounde of the trumpe to toote and to gase both casting the poorâ— and miserable in the teeth with their miserye and hunting for themselues a vayne and a folish prayse of men Wyll ye heare what they gayne Let the people prayse them neuer so much they haue lost their rewarde of their good dede at goddes hande whiche doeth measure the godly worke of the sincere affeccion of the minde He that geueth for praise glory he selleth his good turne he geueth it not Truely thou must be so far from the affeccion of these men that when thou geueste any almes thy leftehande must not know what thy righthande doeth and thou must not desyre to be loked vpon of man yea and if it wer possible thou thy selfe shouldest not know that whiche thou doest arighte and shouldest forget thyne owne dede and not impate it to any man that thou hast done wel nor stande not in thine owne conceite because thou hast geuen thyne almes but only reioyce inwardly that the poore and nedy is refreshed What if men knowe not yea what if he that is succoured knoweth not hym that succoureth hym It is ynoughe for thee to haue a witnes of the father from whose iyes nothing can be hid He wil rewarde thee although thou haue no thanke at all of man And whan thou prayeste thou shalte not be as Hypocrites are For they vse to stande praying in the synagoges and in the corners of the siretes that they may bee 〈◊〉 men Uerely I saye vnto you they haue theyr rewarde But whan thou prayest entre into thy chambre and whan thou hast 〈◊〉 thy doore pray to thy father which is in secrete And thy father whiche seeth in secrete shall rewarde the openly Semblablie whan ye make your prayers to god doe not folow the guise and vsage of Hipocrites whose special delite is to stande in company of men and in the corners of the stretes so often as they pray for none other enteÌ„t but to be sene of men at whose handes they hunt and loke for the prayse of deuout and holy conuersacion Let them please themselfe and others also with suche gloryous prayers This I assure you nowe they haue their rewarde whiche they loked for And what is more vayne then thys rewarde and for a counterfeit and a false glory they frustrate set theÌ„selues beside that blessed rewarde which god would haue geuen if they had offred in his sight the pure and sincere oblacion of theyr prayers Doe thou therefore contrary wise When thou prayest forsake the multitude enter into thy secrete chamber shut the dores and in secrete vttre thy sincere prayers before thy father It is ynough that he doeth beholde see thy godlynes from whome nothing can be hid He wil reÌ„der vnto thee the euerlasting rewarde These thinges haue I setfurth to teache you by playne and homely exaumples For it is not yll to geue almes sumtime before men or to pray in a multitude and where as men resort but than knoweth not the left hand what the right hande doth when the worke of charitie is not defiled with any affeccion of worldly vanitie Then thou art secrete in thy chaumbre â–ª when thou speakeste vnto god with such perfecte clerenes of minde as though no man did beholde thee He that prayeth in a multitude of menne as earnestely yea peraduenture more vehementely than if he were alone he prayeth in his secrete chaumbre For the ryghte hande and the lefte or the secrete chambre standeth not in the thynges but in the affeccions and desyres of the harâ—e But whan ye pray baâ—le not muche as the heathen doe â–ª for they thinke it will come to passe that they shal be hearde for theyr muche bablinges sake Be not ye therefore lyke vnto them For your father knoweth what thinges ye haue nede of before ye aske of him This also must be considered in prayer It is the affeccion and the harty desyre that moueth god not the noyse of the lippes And it skilleth not how long and how loude the prayer be but howe feruent and syncere the affeccion and desire is Wherfore let the example of the heatheÌ„ men be farre from you which do recite and say long prayers and ful of many wordes redy framed and prescribed vnto them as who woulde say they shoulde obteine nothyng excepte they weried God with bablyng of many woordes repetyng one thyng oftentimes and prescribing and appoynting with recitall of many wordes what when and howe they woulde haue the thyng perfourmed whiche they pray for And yet oftentimes they pray for thynges noysome and hurtefull We ought to aske of God the best thinges and not all thynges and we ought to pray often rather than much and vehemently rather than long finally with the harte rather then with voyce Neyther alwayes with prescrybed and purposed woordes after the custome of the heathen but so much as the feruencie of the minde and rauishment towards god doeth styrre and prouoke Truely your father loueth to be called vpon but not to be taught with long prayer what your necessitie doeth require but to be prouoked through youre godlines to geue the thing whiche the slothfull and sluggishe deserueth not to 〈◊〉 for he knoweth what your necessitie doeth require yea before that he be called vpon After this maner therfore pray ye Our father whiche arte in heauen halowed be thy name Thy kingdome come thy wil be done in yearth as it is in heauen Geue us this day oure dayly bread And forgeue vs our trespasses as we forgeue them that trespasse againste vs. And leade vs not into temptacion but deliuer vs from euell For thine is the kyngdome and the power and the glory for euer Amen Therefore be ye vnlike to the heathen men bothe in life and also in maner of praying And if ye will haue a fourme and maner of the euangelicall prayer prescrybed and set forthe vnto you thys is the worthy prayer wherewith the true and naturall children ioyned with brotherly charitie may speake vnto the heauenly father father vnto all men indifferently of whome although ye haue all thinges yet those chiefely oughte to be requyred whiche make for the attaynemente of the euerlastyng lyfe For all the other thynges he will caste vnto you euen of hys owne accorde as an encrease and aduauntage according to the desires of his children as he is a most bounteful father Whose glory ye ought to regarde aboue al thinges to whome al glory is due in heauen and in yearth To perteine vnto his kyngdome is to conquere the tyranny of the diuell To be subiecte vnto hys will is to rule and reygne Of whose free liberalitie it
if they had â—â—en deliuered from hell Howe muche more blessed be they who beyng destrusted from blindnes of the mynde haue the gift inwardly to see god the fountayne of all ioyeÌ„ whom to beholde is high felicitie and blessednes As the sunne is to cleare iyes so is God to pure and cleane myndes As matter of skumme or a webbe is to the iyes so are sinnes to the mindes Therfore blessed be thei whose harte is pure and cleane from all filthines For they shal haue thys gyfte which is more to be desyred than al the pleasures of the worlde They shall see God Blessed be the peace makers for they shall be called the chyldren of God The common sorte of men iudgeth them to be blessed whiche hauyng theyr thynges in good frame and staye liue in reste and quieâ—nes and haue no manne to trouble them But after my iudgemente they bee blessed whiche after they haue repressed in theyr hartes the rebellion and rage of all theyr fowle lustes dâ—â—â— studye and endeuour to make vnitie and concorde emong suche as bee at strife and variaunce not only not reuenging themselues yf they haue bene hurt of any bodye but wyllynglye on theyr owne accorde prouokyng them to peace of whome they haue suffered harme And if any manne thynke it harde to bee doen let hym harken to the rewarde For they shall be called the sonnes of God What is more honorable than this title and prayse Yea what is more blessed For it is no vayne title He that is the sonne must nedes be heyre also But the vnlykenes of manners declareth and argueth a bastarde The folowyng of the fathers steppes declareth a true and a naturall chylde God forgeuyng freely all offences doeth stirre and prouoke all men whiche hath offended hym to peace and amitie He offereth hymself of his owne accorde verye mercifull to all them that do repent He wyll not knoweledge them for hys children whiche do not shewe themselfe to theyr brethren as he hath shewed hymselfe towardes all Carnall fathers disherit theyr sonnes whiche do not agree with theyr other brethren So the heauenly father wil abdicate and put away the haters of peace and causers of discorde from thinheritaunce of heauen Blessed be thei that suffer persecution for ryghteousnes â—ake for theyrs is the kyngdome of heauen Blessed be ye when men teâ—yle you and persecute you and speake falsly all manes of euyll against you for my sake Reioyce and be glad for great is your rewarde in heauen for so persecuted they the Prophetes whiche were before you And because there be many frowarde euill men in euery place peace cannot be stayed continue wyth al men but thorow sufferaunce of displeasures It is the part of gâ—dly men vtterly to endeuour themselues that thei be at debate with no man whether thei be good or euill they muste moue and allure all men with curtesy gentilnes and pleasures as much as maie be to loue and concord But the frowardnes of sum is such that they wil bee stirred to anger yea with benefites also and wyll vexe them that do for them and vse cruelnes agaynst wel doers and count them for theyr enemyes that studye to preserue them If in this case peace cannot be conserued on bothe sydes yet blessed be thâ—â—â—â—r the loue they beare to peace whom the wicked do persecute for none other cause but for the ryghteousnes of the gospell which hurteth none but profiteth all For the selfe same thing prouoketh theyr hatred for the whiche they oughte to loue and they do iniury for none other thyng but for the whiche they ought to render thankes Sum wil saye who can loue such that for gentylnes requireth hatred and ill doynges It is a greate matter I graunte but greate is the rewarde And what rewarde not a crowne of oke or laurell not a bullocke or a goate or any suche lyke rewarde whiche worldly men vse to geue to suche as get the ouerhand in worldly mastryes but the kyngdome of heauen Ye that be my dysciples muste make you ready to this wrastling if ye esteme the rewardes of the gospell Ye muste not feare the cruelnes of men No man can hurte you yf ye sticke stifly to ryghteousnes The persecucion of euil men shall not take away your innocencye but shal increase your blessednes In the midde stormes of aduersytye ye shall be blessed yea whan they curse you moste bitterlye whan they shall assaulte you with all kyndes of hurtes whan they shall rebuke you and laye at offences agaynste you and that falsely not for your faulte but for the hatred and displeasure of me for the summe of the crymes whiche they shall laye agaynst you shal be that ye are christen men Do not lament and bewaile your selues as men thrust out afflicted and beaten misreported and infamed but rather for these thynges be glad and reioyce because the more fierfe they be in persecutyng so muche the more your rewarde is increased and heaped vp for you in heauen of the heauenly father God will tourne theyr naughtynes to your good He wyll tourne the hurtes that they do to your aduauntage and lucâ—e He will tourne the ignominie rebuke and reproche that they put you to into euerlastyng and true glory He wyll tourne the crymes and reprofe whiche they falslye laye to youre charges into the titles and commendacions of true godlynes He wil tourne theyr malediccions and curses into prayse and reioysyng on your parties not onely before God and yet to please him it is sufficieÌ„tly enough yea though ye displease the whole world but also before men For to be rebuked of wicked men for godlynes is a prayse to be tormented of the haters of God is to be crowned Glory is not to be sought for of men but glory of her owne accorde customably doeth folowe true vertue Wil ye haue a redy and playne example It this daie what is more holy and honourable than the memorye of the Prophetes And yet whan they were aliue did the wicked sorte persecute them with all kyndes of affliccions as they shall dooe you They persecuted the Prophetes for the hatred of my father ye shall be persecuted for the hatred that menne beare towarde me These bee vehemente thynges I graunte and passyng mannes weakenes But it muste nedes bee an excellent and a notable thyng whiche by his myghte shoulde moue and drawe the whole worlde beeyng ouerwhelmed with weryshe opinions and vayne desyres For whiche of all these worldly men doeth not abhorre the tormenting of the bodye who is not afrayed at the daunger of lyfe Who is not styrred with desyre of auengyng whan he is prouoked with sore checkes and rebukes who can quietelye suffer his name to bee spotted and hindred withoute any deserte But to the intente ye maye be blessed I require more of you that is to thynke youre selues blessed for suche euill affliccions and rather to haue pytye of youre blynde persecutours than to bee agreued with them
cummeth whatsoeuer doeth norishe and reuiue mens hartes to the perfeccion of the ghospell But he will not heare you vnlesse ye accorde and agree in one and concorde and agreement cannot lightly be vnles ye forgeue â—che others offences without whiche men do not liue in this woâ—lde although they endeuour towarde that taynement of perfeccion And through this concorde ye shal be safe by the ayde of your father agaâ—nste the frowarde temptoure yf ye watche well and busily call for the helpe of your good father against that naughty one Wherfore in vaine calleth he vpon the father with this fourme of prayer that I teache whiche is not of thys sorte whiche neither feareth nor louâ—â—â— God which liueth to himselfe which foloweth hys owne glory more than goddes whiche gapeâ—h for worldely goodes and authorytie whiche had rather haue thinges pleasaunte to his owne appetite than thinges pleasaunte vnto God whiche sueth after earthely thinges more than heauenly whiche setteth lesse by the qualities of the minde than bodely commodities whiche is at varyaunce with his brother whiche through ryot and dyspleasures vseth hymselfe sluggishe against the assaultes of the deiuil And the maner of prayer is after this sorte Our father whiche haste regenerate vs to heauen who were once vnluckiely borne of AdaÌ„ prepared for vs forsaking earthely thinges a kingdom inheritaunce euerlasting which art sayd to be in heauen because thou doest replenish all hast no manner of drosse or earthly infirmitie grauÌ„t that thy name may be honourable and gloryouse emong menne through vs which by thy benefite be perfect and pure For it is not our glory but thy gift whatsoeuer is well done of vs. Let the tyranny of Satan be abolished that thy kyngdome dayly may preuayle more and more whiche dooeth not stande in riches or worldely strength but in mildenes chastitie softenes sufferance fayth and charitie that vices and yll desires once chased away thy heauenly vertues may florysh and shewe themselues emongest men and that it may come to passe at lengthe that lyke as in heauen all thynges bee pecâ—able and quiet and all creatures there doe obey most humbly thy commaundementes so lykewise there be none in yearth whiche be not obedyent to thy moste â—â—ly will euery man as farre furâ—h as the weakenes of nature doth suffer diligeÌ„tly recording now that which shal come to passe perfectly in the life to come O father nourish that thou hast brought furth see vnto vs that the bread of thy heauenly doctrine doe not fayle vs that we may bee dayly stayed growe vp and made luslie by the taking thereof to the obseruacion and kepyng of thy commaundementes And alienate not thy minde away from vs being offended with our trespasses but for thy clemencie and mekenes pardon our offences whiche we commit through infirmitie and weakenes that we may haue peace with thee like as we emong our selues forgeuing eche other if one hath offended an other conserue mutuall concorde and amitie Thou being merciful we feare nothing and being vnderset with concorde we be made stronger againste our common enemy Unto whome we beseche thee if it be possible deliuer vs not to be tempted For we knowe his malice we know his frowardnes and craftines And if thou suffer vs to fall into teÌ„ptacion to thintent to trie the constancie of our mynde o thou merciful father deliuer vs from that naughtie ciuil Uouchesafe of thy goodnes to graunt make sure these our desires See therfore how many thinges this short prayer doeth comprise that nedes he must be perfect whosoeuer doeth rightly pronounce this praier that is who so doeth pronouÌ„ce it with mouth that the hart and affeccion agree vnto the same First it teacheth you to depend wholly vpoÌ„ none other but the heauenly father to whom ye owe that ye be made to whom ye owe that ye be redemed from sinne to whome ye owe whatsoeuer vertues ye haue â–ª He is called father that ye may vnderstande he is full of mercye and bounteousnes he is sayde to dwel in heauen that ye shoulde lift vp your hartes thither despising yearthly goodes Ye cal him youres that no man should vâ—â—dicate any thing propre vnto himselfe seeyng that whatsoeuer they haue cummeth vnto all men of his onely liberalitie And in this behalfe there is an equalitie of kinges and seruauntes Ye wishe onely his glory that no man in the earth aâ—â—ribe vnto himselfe prayse of any thing whereof ariseth insolency and stoutnes of minde Ye wishe that he should reigne that he should be obeyed and not you For the vertues be his which doe worke by you It is his doctrine whiche ye shall deliuer vnto men from me And it is not ynough to persist and abide in hys vertues but ye must dayly encrease and goe forewarde in goodnes and for this ye aske of hym that woondrefull bread whiche his will is that it shoulde be dayly asked because he doeth daily geue it and he willeth it to be asked of him to put you in remembraunce that all good thinges come from him Finally that ye shoulde bee the more ware to fall from the charitie of so bounteouse a father he dooeth monyshe you of that frowarde Sathan whiche neuer ceasseth to lye in watche for the godly to plucke them backe into hys tyranny Therefore if ye forgeue men their trespasses your heauenly father will forgeue you But if ye will not forgeue men their trespasses neither wil your father forgeue you your trespasses Wherefore before ye speake vnto your father with this prayer considre with your selues whether ye desire truely the thing that ye aske and whether ye be mete persones to be hearde of youre father in suche thinges as ye pray for But chiefly this ye must duely searche with your selues whether ye haue amiâ—â—â— and concorde with your neyghboures Euen suche a father shall ye fynde hym towardes you as your neighboure findeth you towardes hym He wyll not knowe hym for hys sonne whiche doeth not agree with his brother If ye forgeue them that offende you your heauenly father wyll forgeue all that ye trespasse against hym But yf ye will be harde and sore againste other menne your father will not forgeue you youre offences Wilte thou not forgeue thy felow seruaunt whome on thy behalfe at one tyme or at other thou hast offended again and requirest thou of God forgeuenes of thy trespasse whome thou arte hable by no meanes to recompence with forgeuyng agayne hys offence made to thee Further whan ye false bee not sory as hipocrites bee For they disfigure their faces that it may appere vnto men that they fast Uerely I say vnto you they haue theyr reward But whan thou dooeste faste anoynte thyne head and washe thy face that it appere not vnto men that thou dooest faste but vnto thy father who is in secrete and thy father that seeth thee in secrete shall rewarde thee openly Nowe ye perceiue what difference ought to be betwene
this token ye shall knowe them that is to saye of the fruites which yf ye fynde in them to be euyl ye shall remoue them from the cure of the flocke and shall not receyue them into the kingdome of heauen nor couÌ„te them for Christians but for enemyes not to thintent to hurte them but to beware leste they hurte the flocke beyng myngled among them For there is nothinge more daungerouse than vngodlynes if it getteth faythe and authoritie thoroughe the false coloure of holynes ¶ Not euery one that sayethe vnto me Lorde lorde shall enter into the kyngdome of heauen but he that doeth the wyll of my father whiche is in heauen Many wyll saye to me on that â—aye Lorde Lorde haue we not prophecied in thy name and haue we not cast out deuils in thy name and doen many miracles in thy name And than wil I confesse vnto them I neuer knewe you departe from me ye that worke iniquitie All they that professe me onely with woordes shall not be counted worthie the kingdom of heauen for it is not the tytle that maketh a Christian man but the lyfe And I will not furthwith knowledge them for my disciples whiche saye vnto me religiousely Lord Lord when in dede they serue diuerse other lordes that is to saye Mammon and ryches the belly and ambicion Whom therfore shall I thinke worthy the kingdom of heauen Them that haue vtterly refused worldly desyres and hartily do obey the will of the father which is in heauen whose will I preach vnto you For whatsoeuer I teache you it cummeth from him And truly my name shal nothing profite them which lacke my spirite and workes specially in that daye whan rewardes shall be appointed accordyng vnto euery mannes desertes not by mans iudgement whiche oftentymes dothe fayle but by the iudgement of god and the shepe shal be secluded from the goates so that those thynges shal not profite them whiche nowe seme amongest menne a certaine godly thing and passing the doinges of manne For than when they shall see euerlastyng life prepared for them whiche folowyng the doctryne of the ghospell haue declared themselfes to be my true disciples and agayne when they shall see euerlasting punishmente prepared for them that shall be remoued from the companie of the godlye many beeyng sore aferde shall come and desire nowe to be knowen of God where as they haue counterfeited before menne the chiefe and moste excellent disciples of Christe and preachers of the ghospell and they shall saye vnto me Lorde knoweste thou not vs thy seruauntes Haue not we prophecied in thy name haue not we chased a waye diuels in they name haue we not reised vppe dead menne in thy name haue we not put awaye poysons and diseases in thy name haue we not wrought other wonders in thy name and by these dedes glorified thy name we haue declared vs to be thyne by so many argumentes and tokens nowe doeste thou not knowe vs Than shall they heare this answere of me Truely I neuer knew you no not than when ye dyd these thinges I hearde you say lorde lorde but I neuer perceiued in you the harte of faithfull seruauÌ„tes I heare muche speakyng of my name but I neuer felt my spirite in you I heare of myracles whiche wer doen in my name but I heare not of those speciall fruites by the whiche the true disciple of Christ is knowen Wherefore seyng that than when ye did set furth your selues amongest menne in my name ye were not myne in dede but vnder the coloure of my professyon ye serued the â–ª dyuell departe nowe awaye from me and goe vnto hym whose spirite ye haue receiued and whose wyll ye dyd obey What title or name soeuer they have yf they weorke vnrighteousnes they shall not be partakers of my kyngdome ¶ Euerye one therefore that heareth these wordes of me and doeth thesame I wyll lyken hym to a wyse man whiche buylt his house vpon a rocke and a shower of rayne fell and the floudes came and the windes blewe and berie vpon the house and it was no ouerthrowen because it was grounded vpoÌ„ the rocke And euerye one that heareth of me these wordes and doth them not shall be likened vnto a folyshe man whiche builte his house vpon sande and a shower of rayne fel and the floudes came and the windes blewe and bette vpon the house and it was hurled downe and the fall of it was great But lyke as the fruyte of the tree can haue no good taste vnlesse the roote haue good iuyce So the buyldyng be it neuer so gorgiouse high and galaunte outwardelye shall not be sure vnlesse it be stayed vpon a sute and sounde foundacion He that hath my spirite that is to saye a sincere affeccion regarding nought elles but the glorie of God he is a tree of a good roote So he that stayethe not vpon the vayne thynges of this worlde but vpon the true good thynges of the mynde and doeth continue constantly in the same he verye polytikely buildeth the buyldyng that neuer shall falle Therefore whosoeuer heareth my woordes not heareth onely but reposeth them inwardly in his harte to thintente he maye expresse in his deedes that that he hath learned I saye that he is lyke a manne both wyse and politike who to thintente he maye buylde a sounde and sure buyldyng firste of all he deuiseth and loketh for a sounde and a sure foundacion whereupon he maye sette his buyldyng to endure agaynst all tempestes of wethers For in a calme wether euery buyldyng standeth safely but the winter proueth the soundnes of the buyldyng Some tyme aboundaunce of rayne falleth downe and beateth vpon it Sometyme the fluddes increased with rayne all to shake it with greate violence Sometyme the burlyng of the wyndes beateth agaynste it and beeyng beaten and layed at by so many wayes it standeth styll and moueth not Why so Because it standeth vpon a sure foundacion The buylder dyd foresee all these thynges and therfore he sette it vpon a sounde rocke throughe whose ayde it neded nothynge to feare all those assaultes Agayne whosoeuer hearethe my woordes and hearethe them onelye and dothe not repose them in his hearte nor expresse them in his dedes is lyke vnto the rechellesse buyld whoe not foreseynge the stormes and tempestes settethe hys buyldynge vpon the sande whyche is a foundacion euer fletyng and fayling and nothyng trusty Afterwardes falleth aboundaunce of rayne the violence of ryuers runneth vpon it the storme of windes runneth agaynste it and the house is leused and plucked vp from the foundacion and fallethe downe with a great crashe Why so Because the buyldynge was goodly and gaye to see to but it stode vpon an vnprofitable foundacion Therefore your principall chiefe care and consideracion must be of your foundacion fasting almesse prayer simple apparell finally myracles be lyke a gay building But if the minde of hym that dothe them loke after vaine praise of men
theim yf hereafter for hatred of me they begyn falsely to blame that that is done For yf thou were not leprouse before why dyd they remoue the from the congregacion If thou be not nowe cleane why haue thei receiued of thee thy gyft as of hym that was pourged clensed Iesus would that the people should testify how muche profyte the Leaper had by his faith and howe lyghtly with a woorde he toke awaye all his disease to thintente they myght geue eare vnto his doctrine with the same faythe whereby they myght be healed of the diseases of the minde ¶ And whan Iesus was entred into Capernaum there came vnto hym a Captaynt and besought hym saying Lorde my seruaunte lyeth at home sicke of the Palseye and is sore vexed And Iesus sayethe vnto hym whan I come I wyll heale hym And the captayn aunswered and saied lord I am not worthy that thou shouldest cum into my house but onely speake the worde and my seruaunt shal be healed For I also my selfe am a man vnder the aucthoritie of another and haue soldiers vnder me and I say vnto this man go and he goeth and to another cum and he commeth and to my seruaunte do this and he doth it Whan Iesus hearde these wordes be meruayled and sayed to them that followed hym Uerely I say vnto you I haue not found so great fayth in Israell And I saye vnto you that many shal come from the Easte and weste and shal sit with Abraham Isaac and Iacob in the kyngdome of heauen But the chyldren of the kyngdome shal be caste out into the 〈◊〉 darkenes there shal be wepyng and gnasshyng of teethe And Iesus sayed vnto the Captayne go thy waye and as thou beleuest so be it vnto the. And his seruaunte was healed in the same houre Therfore after that he had taught the Iewes by thys facte and dede that the waye vnto ealth was easie by the sincerenes of fayth So forthwith he teacheth in the captayne of an hundred menne that the waye vnto health was not stopped from the Gentiles so that they haue fayth mete and worthy for the ghospell For whan he was entred into Capernaum whiche is a towne not farre from the poole of Genesareth in the borders of zabulou and Neptalim there came vnto hym a certayne captayne the whiche kynde of men the Iewes abhorred for two causes First because they be vncircumcysed for the moste parte and alienes from Moyses lawe secondlye because that kynd of lyfe is defamed commonly But the good Iesus whiche came to heale all men turneth not hym awaye neyther The captayne maketh a requeste vnto hym saying Lorde I haue a seruaunt at home whom I loue intierly for that he is faythfull and profitable in seruice He nowe wholy vnprofitable lyeth vpon his bedde diseased with the palseye and he is not onelye vnprofitable vnto me but also he is sore vexed with the rage of his disease being now at deathes dore And this kynde of disease lyke as it is daungerouse and greuous so is it not lyghtlye cured by the arte of Phisicians Iesus delightyng in the fayth of the man whiche doubted not but that with a worde he was hable to heale his seruaunte beyng absent to thintente he might declare vnto all menne the fayth and truste of the man ioyned wyth greate humilitie of harte aunswered I wyll come and I wyll heale hym Whereunto quod the Capitayne Lorde I am no Iewe I am a captayne to be abhorred of the Iewes for twoe causes and thereforâ— muche vnworthye that thou shouldeste enter into my house and be defyled wyth my companye There is no nede of thy bodelye presence Onelye saye the worde and suche is thy power and myght furthwith my seruaunte shall be healed Thou haste aungels and messengers to whome thou mayeste commit suche busines I knowe by my selfe I haue a ruler to whome I am subiecte I am obediente to his commaundementes neyther is it nedefull for him to do all thynges It is sufficiente for hym to committe his matters wyth authoritie Agayne I haue souldiers vnder my rule by whome I dooe those thynges whyche be not meete for me Onelye I geue my commaundemente and they obey thesame I commaund one to goe some whither and he goeth I commaund another to cum and he cummeth Agayne vnto myne owne priuate seruaunte I saye do this or do that and he spedely doeth what he is commaunded If my seruauntes obeye me beeyng a sinner and an abâ—ecte howe muche more oughte youres to be obediente vnto youre commaundementes Iesus hearynge these thynges merueyled not for that he was ignorante of the mannes faythe but because he woulde cause all men to meruayle at it and turnynge vnto the Iewes whiche folowed hym and as it were castyng theym in the teeth with their vnbelefe sayed This I assure you hitherto haue I not founde so greate faythe in my people of Israell as I haue founde in this straunger whiche neyther knowethe the Prophetes neyther hath receyued my doctryne nor hath â—een my miracles Ye stande in your owne conceyte because ye be the children of the patriarches whome god loueth â–ª because ye are the peculiare people of god to whome this healthe and saluacion is promysed But this I assure you the tyme shal be that many shall come on euery syde from the vttermoste partes of the worlde whom ye do lothe and abhorre as straungers and alyens whiche shall enter in by fayth and sytte in the kyngdome of heauen wyth Abraham Isaac and Iacob and your fathers shall acknowledge them for theyr euangelicall faythe as theyr lefull chyldren and shall take them to theyr table to be partakers of the euerlastynge felicitie Contrarye wyse the chyldren of the kyngdome whiche touchynge the fleshly kynrede cummeth of the stocke of Abraham Isaac and Iacob for theyr vnbelefe shall not onelye not be receyued to that goodlye and happye feaste but they shall bee thruste out into the outwarde darkenes because they woulde not see before the lighte that was offered them There shall they be punished for theyr vnbelefe wepyng and gnasshyng with teeth hauyng intelligence nowe to late from what greaâ—e felicitie they be fallen by theyr malyce and enuye shall make theyr sorowe the more what tyme they shall se straungers aliens to be receyued to the felicitie and honoure whyche was promysed vnto them When Iesus had spoken these thynges vnto the Iewes to the intente they should geue the more credite vnto his saying through the miracle he turnyng vnto the captayne sayeth Go thy waye and as thou haste beleued so be it done vnto the. Clerelye declaryng that helth is not geuen neyther to the stocke and kinred neyther to the other merites but to fayth onely whiche he required and founde lacke of in moste parte of the Iewes And as he sayed so the thyng folowed For it was tried that the selfe same time the Capitaynes seruaunte was sodeynlye delyuered from his disease that no manne shoulde suspecte
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
offend the plucke it out and cast it from the. It is better for thee to enter into life with one iye rather than hauing two iyes to be cast into hel â—yer Take hede that ye dispise not one of these litle ones For I say vnto you that in heaueÌ„ theyr aungels do alwayes behold the face of my father whiche is in heauen Therfore they that desire to enter into the kingdom of heauen let them diligently auoid the offences griefes of litle ones but rather let theÌ„ helpe one an other And it is not ynough to beware that a man offend not another but also to take hede that he offend not himself For then they be offeÌ„ces in dede whan a man is an offence vnto himself Therfore let not affeccion be so dere vnto any man but that forthwith it be cut of yf it be an offence and a lette to hym that hasteth to the kingdom of heauen In so muche that if thy hande or thy foote that is to say a membre most necessary be offeÌ„siue vnto the it must be cut of and cast away For it is better for thee to be receiued into the life euerlasting maimed or lame than with perfit handes and feete to be cast into euerlasting fier The iye is not onely a necessary membre to be vsed but also very pleasaunt vnto man And yet in case it offend the plucke it out and cast it away It is better for the to be receiued into euerlasting life with one iye than to be cast hedlong into hell fyer with both iyes perfect and whole But Iesus speakyng thus meant not that any membre of the body should be cut of but that all affeccions should be cut of whiche withdraw vs froÌ„ the care of euerlastyng saluacion For a frend whom thou canst vneth forbeare is as it wer a mans hand Thy father vpoÌ„ whom thou staiest is thy fote thy wife or thy child whom thou louest teÌ„derly is thine iye Therfore as there is nothing that ought to be so precious and nothing that ought so highly to be estemed of man wherby he ought to be withdrawen froÌ„ the kingdom of heaueÌ„ so no man be he neuer so poore so base and humble ought to be despised but holpen rather to cum forward to better and better Ye haue an example see therefore that ye despise none of these litle ones Although with the world they be abiectes yet with God they be greatly regarded For this I tel you certainly angels which as their ministers haue charge of them do continually behold the face of the father whiche is in heauen Hereof ye may esteme how muche they be regarded with God sith he hath appoynted them suche kepers and guides They be yet rude and rawe they may fall they maye be deceyued but their simplicitie is worthy helpe and not punishement ¶ For the sonne of man is cum to saâ—e that whiche was loste what thinke ye if a man hathe a hundred shepe and one of them be gone astray doth he not leaue .xcix. in the mountaines goeth and seketh it that was gone astray And if he chaunce to find it verely I say vnto you he reioyceth more of that shepe than of nintie and nine which weÌ„t not astray EueÌ„ so it is not the will of your father in heauen that one of these litle ones should perish For the sonne of man came not into the erth to destroy any man but what in him is to saue al meÌ„ But many wil not be saued and persecute him which is willing to saue These be they whom the worlde hath in great veneracioÌ„ They be hygh in autoritie they be mighty with ryches they seme to excel in learnyng they be commended and set forth with a certaine marueylous couÌ„terfeityng and colour of false holynes Truely suche must not be prouoked willynglye but muste be despised stoutely yf they fearyng lest their owne power decay oppresse the power of god if they sekyng their own glory enuye the glory of the ghospell yf they folowyng theyr lucre be agaynst the profytes of all men yf they boastyng theyr vayne learnyng do corrupt the doctrine of the ghospel if vnder the pretence of false religion they go about to extinct true religion yf they wexe fyerce and cruel by benefites and good turnes These maner of men must thanke themselfes for their owne destruccion But this ought to be our study and endeuour that we suffer none to perish of these litle and weake ones which so do erre that they be in the way of recouery beyng more lyke to shepe than woulfes Coniecture by your selfes what great care the father whiche is naturally good doeth take leste anye man should peryshe whom he made to the entente they shoulde bee blessed For yf there be a true and faythfull sheapherd lorde ouer an hundred shepe and one should be lost of so great a noumbre would he not leaue the nintie nine in the hylles and seke her which is wandered from the flocke and is so greued with the lack of one lost shepe that he would put the whole flock besyde in daunger And if he should chaunce to finde her certainly I saye vnto you that he wil reioyce more for that one gotten again than for al the other whiche wer not lost Wherfore if a man beyng a shepherd beare such affeccion toward his flock which he doth possesse only but created not how much more is it my fathers wyl whiche is in heauen that none of these litle ones whom he hath created should perishe whom he regardeth so that he hathe apoynted his aungels to the kepyng of them and hath bestowed his onelye sonne to call them to saluacion ¶ Moreouer yf thy brother trespasse against the goe and tell hym his faulte betwene hym and thee alone If he heare thee thou hast wonne thy brother if he heare thee not take with thee one or two that in the mouthe of two or thre witnesses euery matter may be establyshed If he heare not them tell it vnto the congregacion If he heare not the congregacion let hym be vnto thee as in Heathen man and as a Publican Uerely I sa yt vnto you whatsoeuer ye bynd in earth shal be bound in heauen and whatsoeuer ye loce on earth shal be loced in heaueÌ„ Agayn I say vnto you that if two of you agree in earth vpon any maner of thyng whatsoeuer they desyre they shall haue iâ— of my father whiche is in heauen For where two or thre are gathered together in my name there am I in the middest of them Therfore away with offences from your coÌ„pany which breake brotherly peace but let there be mutual charitie wherby ye may louingly helpe and heale others faultes if any chaunce and the way to heale shal be this If thy brother do any thing against the which is worthy to be loked vpon lepe not out forthwith to vengeaunce neyther agayn suffer hym not by thy silence to be lost whiles that he
they haue broughte hym to condemnacion of deathe and they shall deliuer him vnto the Gentiles to mocke him to scourge him to spit vpon him and to nayle him vpon the crosse and whan that he is deade and buried the thyrde daye he shall ryse agayne Than came to hym the mother of Zebedes childeren with her sonnes worshippinge and desyring a certayne thinge of him And he sayethe vnto her What wilâ— thou She sayde vnto him Graunte that these my two sonnes may sit the one on thy right hande and the other 〈◊〉 lefte hande in thy kingdome But Iesus aunswered and sayed Ye wote not what ye aske Can ye drinke of the cuppe that I shall drinke of and be baptised with the baptisme that I shal be baptised with They saye vnto him We can He sayde vnto them Truely ye shall drinke of my cuppe and be baptised with the baptisme that I am baptised with But to sit on my right hande and on my left hande is not myne to geue But it shal chaunce vnto them for whom it is prepared of my father In the meane season Iames and Iohn the sonnes of zebede because they had heard that the keyes of the kingdome of heauen were geuen to Peter and had heard also of the honoure of twelue seates beynge yet rude and dreaming of worldely thinges and supposinge that this kingdom and these honoures shoulde cum immediatly after the resurreccion because he sayde the thyrde day he shall rise to get theÌ„selues nowe some excelleÌ„t dignitie they sente furthe their mother to be a suiter vnto Iesus for her sonnes She after that she had done her dutie and worshipped him requiring him not to deny her suite being required what she would sayeth Geue commaundement that these my two sonnes may sit in thy kingdome one on thy right hande the other on thy lefte hande Iesus turning vnto the children of whom he knewe that the mother was sent furth aunswered them ye know not what ye aske Ye delight in the speaking of a kingdom whiche is far of an other sorte than ye dreame but at this presente we muste rather talke and debate of affliccion and of the crosse which is the way to the kingdome Ye require the rewarde oute of ordre whereas first ye muste traueile and stryue I haue opened vnto you nowe what I muste suffer Can ye drinke of the cuppe that I shall drinke of Can ye be baptised with the baptisme that I shall be baptised with They as yet litle knowing their strengthe but for the gredines that they had to obteyne theyr peticion they answere rashely rather than valiantly we can But Iesus was content that they sayde they wer ready to folow his crosse but as touching the rewarde because they vnderstode not what they asked and because it was not for that tyme to commoÌ„ne of it he sayeth that it is not in him to geue them but that sâ—ch dignitie shoulde not chaunce but vnto them vnto whom it was geuen of the father for to deserue the chiefe place through notable and excellente vertue Truely to encourage al men to clime vnto the highest he sayeth ye shall drinke of my cuppe but to fit one on my right hand and the other on my left hand it is not in me to geue vnto th one or to the other but this shall chaunce vnto them to whom it shall be geuen of my father Euery man as he doeth traueill so he shall be rewarded And whan the ten hearde this they disdayned at the two brethren And Iesus called them vnto him and sayed Ye know â–ª that the princes of nacions hath dominion ouer them And they that be great men exercyse power ouer them It shall not be so among you but whosoeuer will be greate among you let him be your minister and whoso will be chiefe amonge you let him be your seruaunte as the sonne of man came not to be ministred vnto but to ministre and to geue his lyfe a redempcion for many Whan thother ten afterwarde heard these thinges they were agreued 〈◊〉 the two brethren because they â—eqaiâ—ed so great dignitie They had not yet receyued the holy goste they were ledde yet with certayne affeccions of men being ambiciouse and enuying one an other And Iesus suffered his disciples to be troubled longe with these affeccions to thintent he would plucke them vtterly out of the mindes of them all whiche shoulde succede in the roumes of thapostles And they thought and were glad that therfore the lorde did reiect the request of Iohn and Iames not because they dreamed of carnall thinges where as the spirituall kingdome was in hande but because they required honoure aboue theyr merites whiche other thought that it ought rather to be geuen to them Therefore Iesus lyke as he dyd represse the ambicion of the folish sutours because they knew not what it was that they asked so he repressed the enuy and indignacion of the other which issewed out of thesame fountayne of ambicion opening vnto them that ther was a farre diuerse kinde of the worldely kingdome from the kingdome of the gospell For there in the worldly kingdom he that is lesse is oppressed with the tiranny of the mightier Here the primacie is nothing elles but the greate desire to do good vnto all men There the prouder a man is the greater he semethe here 〈◊〉 is more meke in harte than he that deseruethe chiefly to be the higheste Thaâ— he mighte fasten this doctrine in all mennes hartes he called vnto hym the other of thapostles Ye knowe ê™ he that they that â—eare rule amonge the Gentyles vse lordlynes and tyrannye vpon them whome they rule and they that be chiefe exercyse theyr power vpon theyr subiectes For with the hurt of the people they prouide for theyr owne authoritie and care for those thinges whiche do not profite the multitude but make for the stoutnes and florishing of theyr welth and glory But it is not mete to be so emonge you but whosoeuer will beare rule emong you let him be the minister of all men not vsing honour for his owne commoditie but for the commoditie of the people whom he ruleth And he that emong you will haue the first place let him be the seruaunt and the lowest of all For he taketh vpon him the chiefe place for no nother intent but to loke for the commoditie of al men hunting and seking therof neyther honour nor profit And if ye thinke it harde loke vpon me for wheras I am your Lorde and Maister and the sonne of God as ye tâ—ulye professe yet I take not vpoÌ„ me dignitie and honour nor I abuse not my power to myne owne commoditie But for this I am cum to serue al mennes turnes and to wayte theyr commodities insomuche that it gâ—eueth me not to bestowe my life that by the losse of one lyfe I maye redeme many Emonge them therfore that be thus minded there is no cause why any man shoulde seke after honour
money but that they paye more for the laboure of the lyers than of the traytoure keepe close ê™ they the thynges that ye haue seene but make a brute abrode that hys disciples came in the night stale him away whan ye were aslepe And if thys inuencyon and fleyght be brought vnto your president we will perswade hym and deliuer you from all daunger of this matter Therefore the souldyers receyuyng money dyd as they were instructed and thys trieflyng and vayne sleight was beleued of the people For thys rumoure is bruted abrode vnto this day emong the vnbeleuing Iewes ¶ Than the eleuen disciples wente away into Galile into the mountayne where Iesus had appoynted them And whan they sawe hym they wurshipped hym But some doubted And Iesus came and spake to them â—â—ying all power is geuen to me in heauen and yearth Nowe the eleuen discyples monished of the women wente forewarde into Galile and went vp vpon the hyll whiche Iesus had appoynted them There he shewed hymselfe They saw and knew hym to be theyr Lord and honoured him as now being on high and in heauen Notwithstandyng some yet doubted vntil they were made to beleue with many and very certeyn argumentes Albeit theyr doubting was profitable for the certaintie of oure belyefe Therfore Iesus drawyng nere vnto them dyd not onely offer hymselfe to bee seene and touched presently but also spake vnto theÌ„ with hys knowen and accustomed voyce declaring that by his death he had obteyned a kingdome authoritie both in heauen and in earth In heaueÌ„ where euer he reigned with the father in earth where hereafter he shoulde reigne not by tirannical powers and aides but thorough fayth of beleuers and that he shoulde dispose the office of this euangelicall kyngdome vnto his disciples who shoulde folowe his steppes committing vnto them the office to preache the Ghospell not onely to the Iewes but also to all nacions and also authoritie to baptise and by the holy ghoste to forgeue synnes to all menne that wyll professe an euangelycal lyfe with a sincere hearte and to enstructe and frame them not after the lawe of Moyses nor after the constitucions of the Phariseis but after his preceptes â–ª vntyll they wexed and grewe vp vnto the perfeccyon of the wysedome of the ghospell And that they should nothing dystrust for that he should not be continually conuersaunt with them he promiseth that theyr felowship shal neuer fayle and that he will neuer forsake hys but be alwayes presente with hys in spirite and power vnto the laste ende of the worlde All power ê™ he is geuen me in heauen and earth Ye haue sene me by the reason of the weakenes of the flesh hungrie thyrstie weary nedy despised taken bounde spetted vpon condemned beaten crucifyed couered with all kyndes of spytefulnes and in maner deiect vnder the loweste sorte of menne Because I haue suffered all these thinges willingly and of myne owne accorde for the health of man my father hath raysed me from deathe and rewarded me with the glory of immortalitie and hath lifted me vp to the felowship of hys kyngdome and hath submytted vnto my power and rule all thinges that be in heauen and earth Ye haue an authour whome ye ought not to distrust ye haue a Lorde of whome ye ought not to repente Goe ye therefore and teache all nacyons baptise them in the name of the father and the sonne and the holye ghoste teaching them to kepe all thinges whatsoeuer I haue commaunded you Lyke as I dyed for the healthe of all men so there is no nacion whiche belongeth not to my righte It shall be youre parte to get vnto me as muche as lyeth in you all kinde of men But ye shall not gette them by weapons or war but by the same meanes that I got vnto me this right by wholsome doctrine by a lyfe woorthy and meete for the ghospell with free well doyng with pacyent suffering of illes Goe ye therfore as trustie Ambassadoures trusting me your authour teache firste the Iewes than the nexte neighboures vnto them afterwardes all the nacions of the whole worlde Teache what they ought to beleue of me and what they ought to trust of me First to knowledge the heaueÌ„ly father the maker the orderer and the restorer of al thinges visible and inuisible Whose power no man can resist because he is almightie whose knowledge no man doeth deceiue because hee seeth all thynges whose iudgemente no man shall escape From whome as from the fountayne cummeth all goodnes in the worlde To whome is due all honour prayse and thankes geuing They must knowledge also his sonne Iesus by whome through hys eternall and vnsearchable counsell he hath purposed to deliuer mankinde from tiranny of sinne and deathe and by the doctryne of the ghospell to open the waye vnto euerlasting felicitie Who for this cause by his will came downe into the earth and was borne very manne of the virgyn Marie and beyng man long conuersaunt emong menne taught the heauenly philosophy which only maketh menne blessed And being an innocent was afflicted and punished for the sinnes of the whole worlde and put to death vpon the crosse And layde in his graue the third day he arose agayne according to the prophecies of the Prophetes After that beyng conseruaunt many dayes with his disciples and the trueth of his resurreccion delared by sure argumentes he wente vp agayne into heauen whereas partaker of the kyngdome and glory of his father he sitteth on the righte hande of his father almightie Once he shall come agayne into the worlde not lowe and abiecte as before but with the diuine maiestie not a sauioure but a iudge bothe of those whome that day he shall finde aliue and of those whome nowe being dead the trumpe of the ghospell shall sodainly call agayne to life that by his ineuitable iudgemente euery man may receiue rewarde woorthy and mete for his doinges They must knowledge also the holy ghoste whome I haue nowe partely geuen vnto you and will geue more plentiously after that I come into heauen whose secrete inspiracion shal coumforte teache and strengthen the mindes of them that trust in me and being powred into the hartes of all men shall glue and confeder them together with mutuall charitie as many as professe hartely the fayth of the ghospell of what nacyon soeuer they come of And if a man doth sinne any thing through the weakenes of maÌ„ he shal obteyne forgeuenes of his sinnes so that he doth not seuer himselfe froÌ„ the league felowship of the holy cumpany And whosoeuer ioyneth himselfe vnto this league all the sinnes of his former life shall be forgeuen him freely Finally lest any man shoulde thynke the rewardes of good dedes to be desyred in this life or shoulde goe aboute vengeaunce agaynst yll doers let them knowe that this hereafter shall come to passe in them whiche ye see dooen in me The dead shall liue agayne and euery soule shall
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
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
mannes nature is now in this present world soondrie waies disquieted But suche an one hath a great aduantage and fordele who hauyng caste of all suche maner cares is altogether rauished to thynges heauenly gatheryng hymself together and restyng vpon one thyng But thesame one is a thyng of suche nature that it surmounteth all other thynges in goodnesse the felicitie of whiche one thyng shall not be taken awaye but shal be augmented at the tyme whan that whiche is vnperfite shall bee abolyshed and that that is perfite shall bee opened Neither is there in the meane tyme any mourmouryng to be made against suche persones as though they were altogether idle who sitting still from all bodily seruices do for suche respecte and coÌ„sideracion geue attendaunce to heauenly doctrine cleuyng fast to my steppes being long in learning the thing that thei may afterward teache thoroughly sendyng downe into the bottome of the affeccions of theyr owne heartes the thing that they may afterward prescribe and enioyne vnto others to the ende they may thereby dooe good vnto so muche the greatter noumbre towardes the achiuyng of eternall saluacion And yet shall not suche persons lacke their due reward neyther who accordyng to the exaumple of thy dooyng nowe at this tyme dooe of a godly zele after the rate of the tyme relieue the corporall necessitie of them that haue the cause of the ghospell in handelyng and suche as fede the hungrie as clothe the naked as visite the sicke as gooe to theim that lye in prison as harbour straungers and them that lacke lodgyng All these also shall bee partakers of the rewarde of the ghospell But lyke as in the bodye the iye whiche semeth to be idle dooeth more good seruice then the hande beyng buisily occupied about soondry kyndes of seruice euen so suche as do altogether geue hede vnto those thinges whiche do most nerest coÌ„cerne and touche the life euerlastyng although they seme as holidayemenne to repose theymselfes from all corporall businesse yet they dooe more good then the others because they doe the thyng most chiefly requisite to be doen. Nor the one must grutche not against the other forasmuche as euery one of theÌ„ accordyng to his gyft which he hath receiued of god serueth me in my meÌ„bres The .xi. Chapter And it fortuned as he was praiyng in a certain place whaÌ„ he ceassed one of his disciples sayd vnto him Lord teache vs to pray as Iohn also taught his disciples And he said vnto theÌ„ WhaÌ„ ye pray say Our father which art in heauen halowed be thy name Thy kingdome cum Thy wyll be fulfilled euen in earth also as it is in heauen Our daily bread geue vs this daye And forgeue vs our sinnes For euen we forgeue euery man that trespasseth vs. And lede vs not into temptacion but deliuer vs from euill WHan the Lorde Iesus had by this kynde of representyng the matter and by the exaumple afore goyng taught that they did a great matter and a buisye whoso dyd full and whole geue attendaunce to the doctrine of the ghospell whiche doctrine no person can sincerely handle onlesse he shake himself of from al desires and cares of this world it remained that he should prescribe a point a tenour and fourme of praiyng also For praier is as ye would saye the moste purest sacrifice of euangelicall deuocion vnto the whiche prayer Iesus did oftentimes depart into places of solitary contemplacion and enured his disciples also vnto thesame And prayer is thatsame secrete methyng through whiche the mynd and soule of man beyng as ye would say carryed vp to heauen ioyneth in talke with god all cares and phantasticall imaginacions of earthly thinges set apart In dede the Phariseis prayed both oftentimes and also long together but it was with sadde droupyng countenaunces and abrode where all folkes should see them And Iohns disciples praied also Yea and the Samaritans too prayed on their mountaine The religion of the heathen folkes also had a maner of praiyng after their fashion For as muche therefore as neyther all sortes of menne had one maner of praiyng nor one maner thynges were asked of god in all folkes prayers the Apostles are very desirous and fain to haue a precise fourme and tenoure of praying appoynted vnto them of Christe whiche they oughte to folowe Wherupon whan Iesus according to his accustomed wont had withdraweÌ„ hymselfe with his disciples from the resorte of people into a solytary place for to praye as soone as he had finished his praiers one of the noumbre of his disciples saied vnto hym Maister forasmuche as we are thy disciples mete it is that we should do all thynges by thyne appointment Teache vs therfore a fourme of praiyng also like as Iohn whan he lyued taught his disciples how they should pray Then Iesus whereas he had in many woordes at soondrye tymes taughte his discyples that the praiers of christians neither ought to bee long nor made for ostentacion or vainglory ne for all maner thynges as well one as another he appoynted vnto them a fourme of praiyng suche as hereunder foloweth which although it be common vnto all persones yet doeth it more iustely and directly appertain vnto the mynisters and teachers of the ghospell who beyng as ye woulde saye persones exempted from this world bestowe all their labour and trauail in this onely behalf that the glory of god may be opened renoumed amonge the good and his kyngdom from day to day may more and more florishe in strength and force the kyngdome of Satan vtterly suppressed and brought vnder foote And like as in heauen aboue from whence Lucifer with al his complyces and confederacie was toumbled doune headlong there is nowe no maner rebellion agaynst the wyll of God so among the children of God beyng ordeyned to succede in the place of the auÌ„gels that wer cast out of heauen with Lucifer all thynges may bee dooen after the will of their heauenly father Also that he feede his chyldren with the breade of heauenlye doctrine and grace whiche may make their soules iustie and full fedde vnto the lyfe euerlastyng And in case any offence or trespace bee thoroughe humayne frailtie committed agaynste his wyll that than he mercyfully forgeue hys chyldren lyke a tendre and frendely father as they among theymselfes forgeue one another if one haue any thing offeÌ„ded or trespaced against the other And because that duryng the tyme of their life here in this mortall bodye lyke as they maye profyte and growe to better so maye they contraryewyse fall vnto wurse especiallye the tyraunte Satan by all meanes prouokynge and sâ—irryng them so to dooe that they may vnder the tuicion and wardyng of their heauenly father be safely defeÌ„ded against Satans engiens and that eyther they may not fall into teÌ„ptacion or if they doe fall than he beyng their defendour whiche is the stronger of might and puissaunce they may depart conquerours with they victory As for the tenour of the
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
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
townes of Galile And whan thei could not fynde c. And whan he sawe 〈…〉 c. Esai xlii d and .xliiii. â— What felow is this that speaketh blasphemy c. But th ye may knowe c. Praising God And wer filled with feare And sawe a Publicane called Leuy And Leuy made a great feast They that are wholenede not the phisiciaÌ„ c. And they sayde vnto hym why do the disciples of IhoÌ„ faste c. The dayes will come whan the bridegrome also shall be takeÌ„ away c. No maÌ„ putteth a piece of a newe garmente into an old â–ª He went through the corne fielde Why dooe ye that whiche is not leful to doe on the sabboth daies The sonne of maÌ„ is lorde also of the sabboth daye whether is it lawfull on the sabboth daies to do good or eiuil c. Whiche came to heare hym c. Blissed bee ye poore For so did theyr fathers to the false prophetes And him that taketh awaye thy goun c. For so did theyr fathers to the false prophetes And him that taketh awaye thy goun c. Geue to euerye man that asketh of thee And if ye doe good for them whiche doe good for you c. And if ye lende to them of whome ye hope to receiue c. And ye shall bee like vnto the highest Geue and it shal be geueÌ„ vnto you For with the same measure c Why seest thou a more in thy brothers iye c Thou hypocrite cast out the beame that is in thyne owne iye first c And an eiuill man out of the il treasure of his herte bringeth c. Whosoâ—â—â—â— cometh â—â—ne and â—eareth my sayinges and dooeth thesame c. But he that heareth and dooeth not is like c Beholde there was â— dead 〈◊〉 caried ouâ—â— â–ª Whan the Lorde sawe her â–ª he had compassion on her And he that was deade sate vp and beganne to speake And there came a feare on them all A great prophete is ariseÌ„ vp emong vs. Go your wais briÌ„g word again to Iohn what ye haue seen And happy is he that is not offeÌ„ded in me What weÌ„t ye oute into the wildernes for to se A rede And all the people publicans that heard hym iustified god We haue piped to you and ye haue not â—aunced The soonne of manne is come and eateth and drynketh Wysedome is iustyfyed of all hir chyldren A womaÌ„ in the citie which was a sinner c. she brought an Alablaâ—â—re bore of oyntmente And did wipe them with the heare of her head c. Whan the pharise which had biddeÌ„ him c There was a certayne leÌ„der which had twoo debtours And said vnto Symon dooest thou see this woman I entred in to thy house c. And he sayed vnto her thy sinnes are forgeuen thee And he said to the woman thy feyth hath saued thee He himself wente thoroughoute the cities preachyng The sower went out to sow his â—ede Sum fel by the high way syde c. And sum fel emoÌ„g thornes The sede is the word of God And that whiche fell emong thornes c. No man wheÌ„ he lighteth a candle couereth it with a vessel c Take hede therfore howe yâ— heare Than came to hym hys mother and his brethreÌ„ My mother and brethreÌ„ are these which hear the word of God and do it There met with hym a certayne man which had a deuill long tyme. He fell downe before him c There was an heard of swyne c. And they found the maÌ„ sitting at the feete of Iesus And shewe what thiâ—â—ges soeuer god hath doen for 〈◊〉 I perceyue that vertue is gone out of me The â—eiâ—â— hath saued the. Beleuâ— only and she shal be made whole Wepe not c. And hâ— commauÌ„dâ—d to gâ—uâ— hâ—r mâ—ate The 〈◊〉 And gaue theÌ„ power and autoritie ouer all deuils Take nothiÌ„g to your iourney nether staâ— nor scrip And what soeuer house ye entre intoâ— And they departed IhoÌ„ haue I beheaded And he receiued theÌ„ And spake vnto theÌ„ of the kingdoÌ„e of god We haue no mo but fiue loaues and two fyshes And they were about fiue thousand men And hâ— toke the fiue loaues and blissed them Who saye yâ— people that I am Simon Peter aunswered and saied thou art the Christe of God c And spake of his deparâ—yng c. There came a cloude ouer shadowed them c. Iesus was found alone And they kept it close c. I besought thy disciples to caste him out and they coulde not And they were all amased at yâ— myghtye power of God For it wyll come to pas that the soÌ„n of man And they feared to aske hym of that saiyng Whosoeuer receiueth this chylde in my name We sawe ne castyng out deuils in thy name For he that is not agist vs is with vs. Leat the dead buirye their dead No man that putteth hys handes to the plough and loketh backe The haruest is great but the labourers are fewe And heale the sickâ— And say vnto them the kyngdome of God is come It shal bee easier in yâ— daye for zodome And yâ— Capernaum whych are exalted to heauen c. And he that despiseth you despiseth me And he said vnto them I sawe Satan as it had beene lighteâ—yng fall downe from heauen c. Reioyce ye not that spirites are subdued vnto you câ— Euen so father For so pleased it thee What is written in yâ— lawe c. Who is my neighbour A certayne man fell emoÌ„g theues c. As thei weÌ„t And a certaine womaÌ„ called Martha receiued him into her house Lorde doest yâ— not care that my sistur hath left me Uerely one is nedefull Mari hath chosen the good parte which shall not be takeÌ„ away from her Lord teach vs to praye Our father whiche art in heaueÌ„ c And lede vs not into reptacion Seke and ye shall fynde c. He casteth out deiuils through Beelzebub Euerie kyngdome deuided agaynst it selfe c. WheÌ„ the vnclene spirite is gone oute of a man c Whan the iye is single all the body also shal bee full of light Did not he that made that which is withoâ—â— c. geue almes and behold all thynges are clene vnto you Wo vnto youâ—e lawiers for ye lade menne with burdens Ye beare witnesse yâ— ye allow the dedes of youre fathers Gene. iiii ii Paralip xxiiii Ye entre not in your selues and theym that came in ye forbad The veraye beares of your heade are all nuÌ„bred Whosoeuer confesseth me before men c. Unto him that blasphemeth the holye goste it shall not be forgeueÌ„ Take ye ne thought how or what ye shall aunswere Take hede beware of coueâ—ousnesse No mans life staÌ„deth in the aboundaunce of the thinges that he hath Soule â–ª c take thine caâ—e eate drinke and be mery Considre the rauens for thei â—â—ither sowe nor reape c. Whiche of you c. can adde to his stature
peace and the buylder of the Lordes temple and he begate hym of Bethsabee whome he loued whome he coupled vnto hym in maryage after that Urias her former housbande was stayne by his fraude gyle and that was doen not wythout great sinne yf a man consydre nothyng besydes the outwarde parte of the historie but agayne not without significacion of thynges to cum yf a man serche the misterie Salomon begat Roboham Roboham begat Abia Abia begat Asa Asa begat Iosaphat Iosaphat begat Ioram Ioram begat Ozias Ozias begat Ioatham Ioatham begat Achas Achas begat Ezechias Ezechias begat Manasses Manasses begat Amon Amon begate Iozias Iozias begat Iechonias and his brethren about the tyme of the captiuitie of Babylon And after the captiuitie of Babylon Iechonias begat Salathiel Salathiel begate Zorobabel Zorobabel begat Abiud Abiud begat EliachiÌ„ Eliachim begat Azor Azor begat Sadoc Sadoc begat Achin Achin begat Eliud Eliud begat Eleazar Eleazar begat Matthan Matthan begat Iacob Iacob begat Ioseph the husbande of Marie of whome was borne that Iesus which is called Christ. Of Salomon was borne Roboham and of RobohaÌ„ Abias of Abias came Asa of Asa Iosaphat from whence came Ioram of him Ozias of Ozias was borne Ioatham of Ioatham Achas of Achas Ezechias and of him Manasses of Manasses was born Amon of Amon Iozias of Iozias Iechonias and the other brothers of Iechonias about the tyme whan king Nabugodonozor burned the temple of Hierusalem and caryed the king and the people of the Hebrues captiue into Babilon which wer figures signifiyng the tyranny of the deuill toward mankynde and against libertie restored thoroughe the benefit of Christ. In this nere and narowe poynt betwene seruâ—tude and libertie whan the people of God wer about to be restored to theyr religion and dwelling places Iechonias begat Salathiel Salathiel zorobabel zorobabel Abiud of Abiud came Eliachim of Eliachim Azor of Azor Sadoc of him Achim of Achim Eliud of Eliud Eleazar of Eleazar Matthan of MatthaÌ„ Iacob And this Iacob was the father of Ioseph vnto whome was maried Mary the mother of Iesus who was promised to be the sauiour of all men whome the Hebrues call Messias that is to saye Christ or anoynted because he onely beyng kyng ouer all and high priest with the sacrifice of his owne bodye hath pacified God the father beyng displeased and grieued with the sinnes of mankinde And the tiranny of death vtterly put awaye he hath opened the kingdome of heauen vnto all men The cleane was marryed to the clean the moste chaste to the chaste of thesame trybe and familie that is of Dauid accordyng to the order of Goddes lawe leste any man should thinke that this ordre and geneologie of kinred were of litle profit concernyng the declaracion of Christes stocke wherof he came as touching his humanitie All the generacions from Abraham to Dauid are xiiii generacions From Dauid vnto the captiuitie of Babilon are fouretene generacions From the captiuitie of Babilon vnto Christ are fowertene generacions And if any man list to herken the tyme that Daniel described many yeares past by certaine orders and degres of weekes he shall fynde the sayinges of the Prophetes very agreable to the thyng that is now cuÌ„ to passe The suÌ„me of the wholle geneologie resteth in three fowertenes For if ye counte froÌ„ Abraham the patriarche vnto Dauid the author of the storishing kingdoÌ„e ye shall fynde xiiii generacions Agayne yf ye counte from Dauid vnto the decaye of the kyngedome that is vnto the exile into Babilon ye shal finde .xiiii. generacions Agayne if ye counte from the time vnto Christe the beginner the finisher of the newe euangelicall generacion newe kyngdome ye shall fynde fowertene generatioÌ„s Hitherto we haue shewed you truly the geneologie of Christ to the intent it may appeare to al men that this is he whoÌ„ the true sayiÌ„ges of the ProphetesiÌ„ tymes paste promissed to the world And so many argumeÌ„tes agre in one that it cannot seme to be done by chaunce and that withall it maye be euident that he was verye man whiche came as touchyng the fleshe of suche auncestoures as wer notablie knowen The byrth of Christ is on this wise For whan his mother Mary was espoused vnto Ioseph before they came together she was found with child by the holy ghost But althoughe he were man borne of man whiche came to redeme mankynde by his death yet he was not borne after the common and vulgare sorte of them that be borne For it was seemely that he whiche came from heauen whiche called vnto heauen whiche taughte a promysed nothing but heauenlye thynges finallye whiche after so many Prophetes and doctours was made ambassadour to thintent that once and for altogether he should make al thynges newe and cum forth into the worlde with a very bodye in dede but yet after a newe maner and that the true natiuitie of man should bee declared in suche â—orte that it shoulde not be thought vnsemely for God and Esaie prophecied this thing to cum to passe that because men dyd in maner slepe at these common myracles of nature by reason of custome God shoulde shewe a newe myracle and that in the yearthe to the intente it should be more euident to all mennes sight and vnderstanding He is borne verye man and mortall and yet the same very God and immortall He is borne a man of man and yet of a virgin He is borne of the stocke of AdaÌ„ whiche was the first of maÌ„kynde and yet without the spot of sinne He is borne in matrimonye but so that the woorke of his concepcion was not of man but of the holy gost who by a woÌ„derfull meane fourmed and fashyoned the straunge and maruailous fruite of the substaunce of the vndefiled virgin as in an heauenly temple consecrated to God And he ordered this matter wyth suche a maruailous wysedome that he couered and hyd it from the wicked as a thyng incredible and persuaded it vnto godly myndes with moste certain sure argumentes the whiche no eloqueÌ„ce of man was vtterly able to proue and perswade Wherefore whan the holy virgin eternally appoynted to this great misterie to be the mother of Iesus by the aduise of her parentes whose heartes were ordered and directed by the power of God beyng spoused to an honest man of her tribe named Ioseph kepte company with him in house she was founde greate with chylde before they came and coupled together as manne and wyfe eyther because true honestie is not hastie to the luste of pleasure or because God dyd so ordre thys matter For the maidens wombe waxyng daylye greater and greater declared it vnto Ioseph to be so beyng her housbande whiche both loued her well and was not insencible in suche thynges And the fledde not from the sighte of her housbande as though she had in her conscience yelded her self culpable neyther disclosed she the secret whiche she had learned of the Angel eyether because she
manifestlye a ruler of Bethleem whiche should rule the people of whom he was borne Wherfore the priestes the Scribes beyng sent awaye because he was in despeyre for to deceyue them he calleth the Magians priuily vnto him leste the Iewes might suspect any crafte or guile and so opening the matter on eche syde as though he and they both purposed one thing inquired of theÌ„ diligently how long it was synce the sterre appered fyrst vnto them by whose showing poynting they had passed ouer so great a iourney and came to Hierusalem meaning and purposing this the more certeinly to vse and exercyse his crueltie to the distruccion of that one new borne childe The MagiaÌ„s for godlines is not suspictouse kepe nor hide nothyng from him not thinking him to be so cruell fierce that he would shewe crueltie vpon an infante yet skante borne neither so furiouse that he would suppose to suppresse by mannes deuise the thyng that was doen by goddes might When they had shewed the tyme he of the other syde shewed the place whiche he had learned of the Scribes And now he conceiuing a sure hope that the childe might be takeÌ„ by these two shewinges geueth commaundement in his owne name to the Magians which of theÌ„selues were willyng to go that they should go to Bethleem and seke out the childe with great diligence and when they had found him to returne eftfones vnto Hierusalem and geue him knowledge of all the matter he pretended a verye godly cause and nothyng displeasaunte to the myndes of the Magians that I also ê™ he maye folowe you and wurshyp hym He himselfe woulde firste haue knowledge of the childe to the intenâ—e he mighte destroye hym before that the people of the Iewes had cleare vnderstandyng that he was borne God in the meane tyme made this prouision that the Magians returned safely to preache Christe in their owne countreyes Otherwyse yf this vngraciouse man had not bene deceyued of his hope he would haue vsed extremely the Magians themselues which brought him so vnlucky tydynges ¶ Whan they had heard the king they went forward and lot the starre which they saw in the East went before them tyll it came and stode ouer the place where the childe was And when they sawe the sterre they were merueilously glad and went into the house and found the childe with Mary his mother and fell downe and wurshipped him and opened their treasures and offered vnto him gyftes gold incense and myrre And beyng warned of God in their sleape that they shoulde not go agayne to Herode they turned into their owne countrey another waye The godly simple Magians after that they had hearde the king made haste vnto Bethleem whom the sterre which called them furth for a time did forsake to the intente that the barbarouse people should fyrst shew vnto the Iewes that Christ was borne whome they lokyng for so many yeres afterward did put to death But when they had passed ouer this parte of Goddes ordinaunce agayne appered that wonderfull starre whiche serued their Godly purpose in suche wyse that it shewed vnto theÌ„ not onely Bethleem but also the cotage it selfe beyng very lowe poore and bafe and therfore verye harde to fynde yea and hangyng very nere ouer the chyldes head it did shewe and pointe as it were with a finger to the infant whom they so feruently desyred Therfore when the starre began to appeare agayne it shooke of and put a waye all carefulnes froÌ„ their myndes and nowe replenyshed with sure hope and ioye and passyng litle vpon mennes tellynges but folowing the heauenly guyde they espye the palace of the newe kyng a filthy and a vile cotage or stable Sincere Godlynes is nothyng troubled with these thynges They enter in they fynde the infante not differyng in apparaunce from others they fynde the mother nothyng gaye or gorgious to loke to All theyr stuffe shewed and testified pouertie and simplicitie The Magians whiche did not worship nor fall downe before Herode magnifying hymselfe in his seate with a kingly pompe fall downe at the cradle of the crying babe they adoure and honour grouelyng on the grounde hym that could not yet speake And theiÌ„ were not content with this godlynes but they take out of theyr boxes giftes purposely apoynted of those thinges with increase of the whiche the nacion of the Persians was chiefly enriched that is golde incense myrre â–ª lest that he which shortly after should be compelled to flee should lacke in his vyage And with these fyrst fruites of fayth the Gentiles that were farre of preuenting the Iewes which were thought to be next vnto God do constitute Christe to be theyr kyng and of the other side do dedicate themselues vnto hym offeryng a new sacrifice in three kyndes of thinges And now as by a ryddell or a darke figure they professed that ineffable Trinitie of the father and the sonne and the holy goste acknowlegyng also in â—ne man mortalitie priesthode and kingdome For golde is for a kyng incense for a prieste myrre for hym that shall dye He was borne mortall he did sacrifice on the crosse he conquered rising froÌ„ death he reygneth in heauen The Iewes sawe so many wonders and when they knewe hym they kylled hym The Magians sawe no notable thyng as coÌ„cernyng theyr bodely iyes and they reioyce that they had so fortunate a iourney But what tyme they deuysed with themselues whether they shoulde returne vnto Herode to satisfy his mynde and desyre they were admonished in theyr slepe by the diuine oracle not to returne agayne to Herode For that was neyther suertie vnto them neither to the childe neither expedient for such a weightie matter whiche in tyme and by parsell meale should be promulgated and published vnto the world They spedely did obey thoracle and returned into theyr countrey another waye to be newe preachers of the newe kyng among theyr countrey men And when they were departed behold the Aungell of the Lorde appered to Ioseph in his slepe saying Aryse and take the chylde and his mother and flye into Egypte and abyde there tyll I bryng thee worde For Heâ—ode wyll seke the chylde to destroye it So whan he awoke he toke the chylde and his mother by night and went asyde into Egipte and was there vnto the death of Herode that it might be fulfilled whiche was spoken of the Lorde by the prophete saying oute of Egipte haue I called my sonne Now the helth and safetie of the Magians was prouided for and that the tranquillitie both of the mother and of the chylde might forthwith be seen for and that also the vngodlines of Herode accordyng vnto his desertes might more and more be exasperated greued to the glory of Christe thesame heauenlye messinger whiche sente awaye the Magians appered vnto Ioseph in his slepe exhortyng hym that now beyng priuye vnto the mistery he would conueye awaye secretely the mother and the chylde into
Egypt whereby the diuine counsel intended this that that region also beyng wholy geuen to the monstreous worshippyng of goddes whiles it is become the hoste and reâ—eyuer of him that is fled from his countrey by the touching and hauing to do with him it might be prepared and made redy to some entry and beginning of true godlines Therfore the angel spake vnto Ioseph with these wordes Aryse and take with thee the chylde and his mother and flee priuily into Egypte and tary there vntyll I returne vnto thee and shewe thee the tyme to come hither agayne For it will come to passe that Herode shall seke by all meanes to destroye the chylde Not that it is harde vnto God sodenly to extinct and kyll Herode and to preserue the childe yf it please him but this ordre of the matter is more profitable for the confyrmacion and establyshment of faythe For it is goddes wyll that the fury and the rage of the tyranne shall set forthe his glory Ioseph not tarying toke the mother a mayde and the chylde and flying in the night seasoÌ„ conueyed them into Egypte there remaynyng tyll that Herode was deade Truely this thyng chaunced not by the feare of man or by fortune it was the will of God to prepare and to establyshe the kyngdome of his soÌ„ne by these aduersities by the whiche worldly thynges be worst to be decayed and brought to naught leste that the world should take vpon it any thyng in diuine matters And that thou mayest the better beleue it God who would this thyng to come to passe prophecied many yeares past by the mouthe of his prophete Osee saying out of Egypt I called my sonne Than Herode whan he sawe that he was mocked of the Magians he was greatly greued and sent furth men of warre and kylled and slewe all the chyldren that were in Bethleem and in all the coastes therof as many as were two yeare olde or vnder accordyng to the tyme whiche he had diligently knowen of the Magians In the meane season kyng Herode after that he perceyued in dede that the Magians had deceyued hym now rageing in anger caste away the cloke of godlynes and bruste out into manifest rage and sendyng furth ministers of his madnes kylled all thinfantes as many as were in Bethleem and as many as were in the coastes and the compasse of the same towne which were of the age of two yeare or youÌ„ger folowyng the supputacion of the tyme in the whiche the Magians tolde him that they sawe fyrste the starre of the chylde Crueltie enlarged the tyme and the place compassing in al the young chyldren supposing that by this wycked counsell he had prouided surely ynough that he should escape by no meanes whom onely he desyred to be extincte and slayne But in vayne trauayleth the crafte of menne againste the counsels of God By these thynges was shewed a manifest example what they should suffer of wycked prynces that would beleue the gospel what they should preuayle that by crueltie traueyled to extinguishe the faythe of the gospell beyng yet tender and springing vp in the hartes of the godlye To be killed for Christ is to be saued Herode had an occasion to repente and not to rage yf gredines to reygne and to beare rule had not blynded his mynde But while he through his owne default turneth al thinges into matter of greater madnes by his maliciousnes he did set foorth the iustice of god For it is manifest to al men that the innocent children were slayne with great crueltie and that he is worthy an horrible distruccion wherewith afterwarde he was surely payde ¶ Than was that fulfylled whiche was spoken by the Prophet Hieremy where as he sayeth A voyce was heard in Rhama lamentacion wepyng and greate mournyng Rachell wepyng for her chyldren and would not be comforted because they were not But lest any manne might doubte that this thing came to passe by the ordinaunce of God harke to the prophecie of the Prophete Hiermy seeyng through Goddes inspiracion this thyng as though it had than been doen already whiche many yeres after should come to passe I voyce ê™ he was heard in Rhama a voyce sore wepyng sorowfull and lamentable Rachel dyd bewayle hir children and would receyue no comforte because they wer all slayne Rachel bearing Beniamin that is to saye the sonne of sorowe by and by vpon hir deliuery dyed and was buryed not farre from Bethleem wherof the Prophet dyd expresse in her persone the sorowe and waylyng of the mothers lamentyng theyr children whiche Herode kylled But whan Herode was deade beholde the Angell of the Lorde appered in a slepe to Ioseph in Egypt saying aryse and take the chylde and his mother and go into the lande of Israel for they are deade whiche sought the childes lyfe And he arose and toke the childe and his mother and came into the lande of Israel In the meane season after that Herode was taken out of the worlde by punishment and vengeaunce moste worthy for hym the angell agayne which gaue counsell to flye awaye apperyng to Ioseph in his slepe moueth hym to leaue Egypte and to bryng agayne the childe and his mother into the lande of Israell For he sayed that they were dead that woulde haue the chylde destroyed And he redely obeying in all thynges the will of God conueyed Mary beyng mayde and mother together with her swete babe into the countrey of Israell For it behoued him firste to be knowen vnto them vnto whome chiefely he was sente to thintente the people of harde belefe should haue nothyng why they might make any reasonable pretence of their vngodlynes denying hym to be theyr Messias but to be some other apoynted vnto the Gentiles ¶ But whan he heard that Archelaus reygned in Iewry in the roume of his father Herode he was afrayde to go thither but beyng warned of God in a slepe wente asyde into the coastes of Galile and wente and dwelte in a citie called Nazareth that it mighte be fulfilled whiche was spoken by the Prophetes he shal be called a Nazarite And as soone as Ioseph entred into the coastes of his countrey and had knowledge there by a constante fame that Archelaus the soonne of Herode that was deade hauyng the one halfe of his fathers kyngdome reygned in Iewrye in his fathers place fearyng leste the soonne had succeded hys father in cruelues lyke as he dyd in his kyngdome durste not go thither and agayne beyng establyshed by the aunswere of the Aungell whereof nowe he wholy did depende wente aparte into the coastes of Galile whiche parte had than chaunced vnto Herode the Tetrarche brother to the king that was deade Here the Aungell promised all thing to be safe also the loue of the countrey was an inuitacion and the counsell of God wrought withall that Christ by many occasions should be made common to many whose cumming was to euery manne Bethleem doeth glorye of his byrth at Hierusalem
he was circumcised and purified Egypt was happy of so noble a geast Nazareth maye well glory of his brynging vp For this was the countrey of his mother in the whiche she conceyued her sonne a base and a poore vyllage of Galile a countrey not regarded but dyspised of the Iewes but it was a secrete corner so muche more meete for the child against the crueltie of Archelaus And this pointe herein god doth teache vs that there is no nede of helpes riches power partetaking or nobilitie of birth in those thinges which are doen by the wyll of god Nay these thinges annexed and put vnto rather obscure and darken the glory of God among men For that this thyng came not to passe by fortune it maye appere in that the prophecie long before declared that the Messias should be called a Nazarene the whiche to be doen euen the tytle doeth declare which Pilate ignoraunt of the prophecie commaunded to be set vpon the crosse Iesus of Nazareth the kyng of Iewes And at this daye they that professe Christ be therfore of many called Nazarenes And the worde it self hath his mistery Nazareth among the Hebrewes hath his name of a floure because that that godly and swete floure the sanctifier of all virginitie was borne of a virgin lyke as Bethleem signifieth vnto the Hebrewes the house of breade out of the whiche came that heauenly breade which whoso eateth shall lyue euerlastingly He therfore â—yued certaine yeares as one vnknowen with his mother and his foster father Ioseph whose sonne he was thought of all menne vntyll the tyme he came vnto mannes state and then he shewed hymselfe vnto the worlde by doctryne miracles death and resurreccion beyng knowen or notable in nothing nor excâ—lyng other menne but that he went forwarde dayly and encreased in all kynde of honestie and heauenlye giftes that euery man loked for some great and notable thyng in the chylde He was also in the meane season a diligent obseruer of the lawe because he would geue none occasion vnto the euyll wyllers of euyll saying or backe bytyng but satisfye all men in all thynges He had rather for a tyme by kepyng of the lawe to bring the Iewes to more perfeccion than by despysyng it to alienate and withdraw theyr myndes cleane from hym Onely once he shewed himselfe at Hierusalem beyng twelue yeres of age at what tyme he priuely leauyng his parentes was founde in the temple sitting emong the doctours hearing them and by course questioning with them insomuche that he was a wonder to them all Euen than his godly disposicion had a desire vnto those thinges for whiche he was sent into the worlde but as this was a praise of a redy mynde so it was the example of moderation and obedience to tarry the tyme prescribed of his father The .iii. Chapter ¶ In those dayes came Iohn the Baptiste preachyng in the wylhernes of Iewry and saying Repent ye of your former lyfe For the kyngdome of heauen is at hande For this is he of whome the Prophete Esay spake whiche saieth The voyce of a crier in the wildernes prepare the waye of the Lorde and make his pathes strayght And this Iohn had his garment of Camels heere â–ª and a gyrâ—cii of a sky 〈◊〉 about his loynes Further his meate was Locustes and wylde houye Than went out to hym Hierusalem and all Iewrye and all the countrey round about nere to Iordane and were baptised of hym in Iordane confessyng theyr spunes NOwe is it worthy the hearyng to know how our Lord Iesus Christ begaÌ„ and entred with the matier that he came for He thrust not in sodeÌ„ly to men vnawares when they thought not vpon it First he woulde that all mennes myndes shoulde be prepared and made in a redines by his vssher and messenger Iohn the sonne of zacharie a man knowen and allowed of the Iewes themselues to th entent that the thyng whiche euer should be beleued might by lytle and lytle be stilled and put into the hartes of men Therfore whan the tyme drewe nere in the which it was decreed by the eternall ordeynaunce of God that the whole worlde shoulde be renewed through the doctrine of Christ Iohn came furth the sonne of a priest and of a prophetisse whiche Iohn was iudged afterward to be more than a Prophet by the testimonie of Christ who also euen in his byrthe and beginning had made men to conceyue great hope of hym And he came not out of kinges courtes or out of commoÌ„ resortes of meÌ„ but out of wildernes where from his chyldhode he led an aungels lyfe beyng contente with a most simple common diet clad with a garmeÌ„t woueÌ„ of Camels heres girded with a letheren girdell His dyet was agreable vnto his apparell For he lyued with course meate and easy to be gotten which he found in the wildernes that is to saie with locustes and wilde hony Suche dyet suche apparell suche a place was moste mete for a preacher of penaunce Whose wonderfull holynes so amased all mens myndes that many supposed that he was Christ chiefly when many were perswaded the other which was thought to be Messias to haue perished in the number of the infantes of Bethleem But he did not chalenge vnto him the glory of others insomuche that he shewed Christ openly to al men and sayed that he was not worthy to leuâ—e the latchet of his shooes And yet he rushed not furth of his owne swinge to preache but whan he was admonished from heauen that now was the tyme to playe the preacher For he came not by chaunce to his office of preaching or by the sendyng of man but this was he of whom Esaye prophecied so many yeres before both that he should vtter openly in wyldernes the voyce of his preachyng and also that he should be seÌ„t before to prepare the hartes of men to receyue the doctrine of Christ because he perswading repentaunce of the former lyfe should make them able to receyue the grace of Christe who by baptisme shoulde pardon all men of theyr sinnes And that the course of thynges beyng sodeynly chaunged they that were puffed vp before by the vayne iustice of Moyses lawe and by the folysh wisedom of this worlde should haue their combes cut and be brought lowe And finally that thei which before semed vyle abiect and vnprofitable because of theyr ignoraunce and huÌ„blenes should nowe be made liuely and strong through the doctrine of the ghospell and ryche with heauenly ryches and those thynges whiche by the rigoure of the lawe semed hard and intricate throughe faythe grace of the gospel should be made right and easy and that this health and saluacion should be opened and publyshed not onely to the Iewes but also to all nacions of the worlde All these thynges prophecied Esay the most assured Prophet of the Lord. And this is the prophecie A voyce of the cryer in deserte prepare ye the waye of the lorde
their own accorde For the labour care of maÌ„ can make nothing so elegant and fit as the prouidence of nature And if the heauenly father doth ga 〈◊〉 and clothe so freshely the vile grasâ—e which shortely shall perishe and to day is freshe in the fieldes and to morowe cut downe and dryed and caste into the furnes why haue ye so litle trust in him sith he hath geueÌ„ you thinges of greater excellencie and sith he hath made you to be immortal and sith also he hath specially prepared you for the glory of hys name that ye will thinke that ye shall lacke apparell which ye ought to seke for and prepare not for adourning and gaynesse but for necessitie and nedefulnes Therefore take no thought saying what shall we eate or what shal we drinke or wherwith shal we be clothed After all these thinges the Gentiles seke For your heauenly father knoweth that ye haue nede of all these thinges But rather seke first the kingdome of God and the righteousnes therof â–ª and al these thinges shal be cast vnto you Be ye not careful for to morowe for to morowe shall care for it seâ—fe sufficient is vnto the day his owne trauayle Therefore ye that haue god to your father so benignely prouiding for the birdes prouiding for floures and grasse of the whiche the one lacketh reason the other hath no feling sith ye se and perceiue that he tendreth maketh so much of you enduing your body which is made with merueylous prouidence with a soule reasonable and like vnto the angelical mindes not disdaining that ye shoulde be called his children chosing you out from emong all men through his free charitie by whose pure lyfe and sincere doctrine he might be knowen glorified through out all mankinde whoÌ„ he hath appoynted to thinheritauÌ„ce of the euerlastyng lyfe Cast away this carefulnes of vile and filthy thynges saye not doubtfully and fearefully what shall we eate what shal we drinke or what shall we put on These be the sayinges of the heathen and not of Christen men for they either beleue not that god is or els beleue not that he is carefull ouer men Neither haue they learned that there is any other better life to set their mynde and care vpon Therfore distrustyng goddes helpe 〈◊〉 mannes felicitie in thynges of the bodye they prepare with muche carefulnes those thinges that do perteyne to their liuing apparel or other commoditie of the body They leape for ioy when these thynges chaunce vnto them they sounde for feare when these thynges be in daunger They be vexed with sorowfulnes and sumtyme hang themselfes when these thynges bee taken awaye And thus through carefulnes cleauyng vnto these corruptible thinges they neither liue pleasauntly here nor can lift vp their hartes vnto the study and desire of heauenly thynges Emong men who is so wicked a father that wil not prouide for his children thinges necessary for the sustentacion of theyr life Ye haue a father so riche so bountefull so circumspecte that he is sufficient for all to enriche all and leue nothyng vnprouided for be it neuer so litle or vile And feare ye that he will not prouide for his children these thynges without the whiche they cannot lyue Laye this carefulnes vpon him he knoweth well that ye haue nede of all these thynges And he is not so harde that he wyl withdraw thinges necessary from such as be occupied in his busines But sum wyll saye what then Shall we not gette vs with oure handye worke whereby we maye norishe our selues our wyfe and our children where by we maye ease the pouertie of the poore Yes truely but wythout all carefullnes For truely the common people dothe double their misery bothe laborynge with the body and beyng also carefull in the mynde They sowe beyng carefull leste that whiche they sowe shoulde not cum vp they moâ—e beyng careâ—â—â— leste the warrier or the these should take awaye that whiche is cut downe befor it be laied vp in the baâ—â—e they lay vp in theyr graner beeyng carefull leste any infeccion shoulde hurte their corne or lest any fyer shoulde rise and destroy it Finally because they haue aniye to plenty and not to the present necessitie they heape vppe for a long time and they neuer haue ynough as thought they were sure to lyue longe Wherfore if the matter so requireth ye muste labour but without al carefulnes Yf ye chaunce to haue money without fraude and muche busynes take it â–ª but in suche wyse that the carefulnes thereof wythdrawe you nothyng froÌ„ the busynes of the gospel For your matters are greater than that the carefulnes of lighte triefleyng corruptible thynges should withdrawe you from them Let your chefe care be aboute that â–ª good thyng â–ª in comparison of the whiche these worldly thynges be of no value nor reputacion The kyngdome of God must be set vppe that is to saye the doctrine of the gospell by the which we attayne vnto the heauenly inheritaunce Whereof I haue chosen you to be the preachers and setters furth and haue showed you what excellent vertues be nedeful to the doyng of this thyng â–ª that is bothe to loue your enemyes and to wyshe well vnto them who seketh your destruccioÌ„ These thynges because they be chiefe and highest whiche come not vnto you from youre father without your diligence and carefulnes ye must first chiefly seke for them The other smaller thinges whiche pertayne vnto the necessitie of this life the good gracious father wyll casâ—e vnto you as an augmentacion and that of his owne accorde without any carefulnes on your behalfe that for bothe causes ye shoulde render thankes vnto his bountifulnes bothe because he hath geuen you those high and these thinges you endeuoryng vnto the same and also because he hath caste vnto you these thynges withoute any carefulnes on your behalfe He wyll not haue you greued with cares whiche 〈◊〉 more troubled but not the better And this busines that ye take in hande is so great and weighty that it requireth the whole mynde ryâ— and voyded from all cares Wherfore as men that liueth from daye to daye beynge contente with thynges presente at hande be not greued nor vexed wyth carefulnes of thynges to cum lyke as the common sorte of men dothe doublyng theyr affliccion both doyng what they can to prouide for the present necessitie and troubling themselues with feare of thinges to cum Whatsoeuer this daie offereth vnto you receyue it w e thankes geuing Let the morow care for it self whatsoeuer it bryngeth Yf it bryng any good ye shall not hange in hope Yf it bryng any yll ye shall not preuent your trouble with feare of yll to cum This life hath his affliccions whiche it nedeth not to double with feare For it is ynoughe to suffer them when they cum so that it is not nedeful for feare to make them presente before they cumme Tyme
throughe the large gate into miseryes that caÌ„not be told and delyuereth them being deceyued with false goodnes vnto extreme and very ylles Howe narrowe is the gate howe streyght is the waye that leadeth to lyfe For it sheweth furth nothyng that is pleasaunt to the fleshe it is roughe and displeasaunt to many and furth with it doth offer vnto them thinges that be paynful to nature as pouertye fastyng watching sufferyng of wronges chastitie sobernes This gate receyueth not theÌ„ that swell with glorye of this worlde this gate receiueth not theÌ„ that be pufâ— vp with pryde this gate receiueth not them that be bolleÌ„ with excesse and ryoâ— this gate receiueth not them that drawe with them aboundaunce of worldly thynges It receiueth none but suche as be naked and vnburdened of all the desyres of this worlde and as a man wolde say theyr bodyes beyng put of extenuated and fined into the spirite Wherby it cummeth to passe that this gate is found but of a fewe because it is not spyed but with cleare iyes which do clearly see those thynges that be spirituall Beware of false prophetes whiche cum vnto you in shepes clothynge but inwardly they be rauening wolues Ye shall knowe them by theyr frutes Doe men gather grapes of thornes or fygges of thistles so euery good tree beareth good fruites but a rotten tree beareth yll fruites a good tree can not beare yll fruites neither can a rotten tree beare good fruites Euery tree that beareth not good fruites is â—ewen downe and cast into the fyer Therefore by theyr fruites ye shall knowe them But as touchyng suche men as doe dayly with lust excesse pryde auaryce with suche other fylthy desyres and laughing lyke mad menne goe hedlynge into theyr owne destruccion ye be in no perill for in folowynge of them it is rather madnes than errour Ye muste rather beware of them which companie with you hauynge a cloke of godlynes where as they be enemyes of godlynes They be alwayes talkyng of God the father of the euangelycall doctryne of the kyngdome of heauen theyr apparell is course and symple theyr chekes be leane with fasting theyr body is worne awaye with leanesse they praye long they geue to the poore they teache the people and expound the holy scriptures and being disguised with the cloke of these thynges they cum vnto you apparelled as though it were with shepe skinnes whereas inwardly they be rauenyng wolues and deuourers of the euangelycall flocke It can not be harde to knowe the wolfe from the shepe yf eche of them vtter his owne voyce and yf eche of them be couered with his owne skynne But what shal a man doe where as the wolfe counterfeytyng the shepe bothe with the shepes skynne and the shepes voyce crepeth into the shepe folde not to becumme a shepe but more cruelly to rent and teare the shepe The wolfe chaÌ„ugeth his voice and professeth the name of Christe he professeth the doctrine of the gospell but to the the intent he maye poison with his heresye them that be vnwares and negligent He counterfeyteth godly workes to thintenâ— he may the rather abuse the simplicitie of other to hys desyres Therfore ye whome I haue chosen to be the kepers and feders of my flocke muste diligently take heede of these Ye shall easely fynde out this counterfeyted iugglyng yf ye loke narrowly vpon not the tytle and vesture but the verye deedes whiche doe disclose the corrupte mynde For albeit they teache well yet they dooe not in dede the thynge that they teache Euery tree hath hys peculyar and proper fruit whiche by the taste dothe declare the flocke If ye obserue and marke dilygently theyr lyfe and manners ye shall fynde that they stande in theyr owne conceyte they loke for theyr owne profyte proude reuengers enuiouse backeviters desyryng of glorye geuen to the belly and alwayes more diligente in theyr owne matters thaÌ„ in the matters of theyr flocke or the ghospel I haue shewed you which be the frutes of the euangelycal tree that is to say a minde farre from all pryde full of gentylnes not desyrous of vengeaunce a minde despisynge all pleasures of this worlde a mynde despisynge riches and gredelye desyryng the godlynes of the ghospell a mynde prompt and ready to dooe good to all menne a mynde pure and cleane from all lustes and desyres nor hauing no nother iye but to God onely a minde refusing no affliccion or trouble so that he maye promote and sette forward the doctrine of the ghospell a mynde lokyng after no rewarde in this world for his well doynges neither glorye nor pleasure nor ryches a mynde that wyllethe well euen vnto his yll wyllers and doeth good to them whiche doe him hurte Whosoeuer trulye in dede bryngeth forth these fruites he is the euangelicall tree Therefore they that shewe themselfes to be prophetes and boaste theÌ„selfes of this tytle they that feyne themselfes by religiouse apparell to be shepe where as in harte and affeccioÌ„ they be wolues they must be estemed and iudged of these fruites Regarde not the boughes and the barke These oftentymes be common to theÌ„ that growe in the fielde and them that growe at home to the holsome and vnholsome the fruite once tasted dothe declare the iuyce of the tree And yf ye see in these auarice arrogancy enuy desyre of vengeaunce dissemblyng and such other whiche are cleane contrary to the fruites of the euangelicall myndes thynke not that any good fruite wyll spryng of the same trees For what man is so mad to gather grapes of thornes or fygges of brambles that is to saye of roughe and wylde shrubbes moste plesaunte fruite Lykewyse it is emonge menne A very good tree and bearyng gentyll iuyce in the roote of the mynde bringeth furth good fruite On the other syde a very yll tree what leaues and barke so euer it hath yet it bryngeth furth yll fruites And these can not be turned nor chaunged seyng their nature is vtterly repugnauÌ„t For he that hath a cleane and a syncere mynde muste nedes expresse in deedes the syncerenes of his heart and affeccioÌ„ and againe he that hath a faulty and an infected minde can not expresse in deedes those thinges whiche declare a very good man Although by the iuglynges and colour of holynes sumtyme he deceyueth vnware men truely he can not deceyue God Therefore they that be colourablie good let them leaue of theyr coloure and become good in dede For emonge men of an yll tree maye be made a good But yf he continue in his frowarde counterfeytyng let hym feare lesse he suffer the lyke of god that will reuenge it that the vnfruitful tree suffreth of the tyllman And what dothe it suffer It is cut down and caste in the fyer So whosoeuer beyng in the kingdome of God bryngethe furthe no fruite or suche fruite as is vncumlye for his profession vnlesse he repent he shall be caste into the euerlastynge fyer Therfore by
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
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
beleue hym And ye when ye had seen it were not moued afterwarde with repent 〈◊〉 to beleue him But because a simple and playne question could not wryng oute the confession of truth Iesus putteth forth an other question by a riddell that vnwares they shall geue sentence against themselues what thynke ye ê™ he of that I will propose now A certayne man had two sonnes He came to the one and sayed Sonne go and worke this day in my vineyard He answered frowardly I wil not But strayt afterward repenting himselfe he went into the vineyarde The father likewyse came to the other sonne and sayed go and labour in my vineyarde this day He answereth redily loe I goe sir and yet he wente not Therfore of these two whether thinke ye fulfilled his fathers wil â–ª They not vnderstanding to what ende these went answered The firste soÌ„ne whiche repenting forthwith wente into the viâ—eyarde Than Iesus turning the parable vpon them sayed certaynlye I tell you truethe that the publicanes and â—ommon women shall go before you in the kyngdome of heauen They beyng rebelles agaynst God before with theyr wicked life yet by and by touched and moued by penaunce obeyed the doctryne of the ghospell Ye which be the people of God by title and profession and ye whiche sayed in times paste and this day say we will do all thinges whatsoeuer the Lorde sayeth vnto vs whiche also haue euer in your mouthe the preceptes of God and the Lordes temple the Lordes temple the Lordes temple beyng so many wayes prouoked cannot be moued to penaunce For Iohn came shewyng you the waye of ryghteousnes and that the wrathe of God was at hande and the axe set at the tree rootes vnlesse furthwith ye would repent Ye sawe the Publicanes and common women desperate folkes after your iudgement obedient vnto hym Ye could not be moued vnto penaunce neyther by the great holines of Iohn neyther by his holsom doctrine neither by his threteninges neither by the example of the publicanes and common women So it cummethe to passe that they throughe faythe take from you the kyngdome of God ye vaynelye professing God with your mouthe be shut out for the vnbelefe of your mynde ¶ Heathen an other similitude There was a certayne man an householder whiche planted a vineyarde and hedged it rounde aboute and made a wine presse and builded a â—wer and let it out to husbandmen and went furth into a straunge countrey And whan the tyme of fruyte drew nere he senâ—e his seruauÌ„tes to the husbande men to receyue the fruites of it And the husbande men takyng his seruauntes dyd beare one kylled another and stoned another Agayne he sente other seruauntes mo than the firste and they dyd vnto them lyke wise But last of all he sente vnto theÌ„ his owne sonne â–ª saying They will haue my sonne in reuerence And the husbande men whan they sawe the sonne they saied in them selues This is the heyre cum let vs kyll him and let vs enioye his heritage And they toke him and caste him out of the vineyarde and kyled him Than whan the Lorde of the vineyarde cummeth what will he doe vnto those husband men They saye vnto him Sith they bee ill â—e will truelly destroy them and will let out his vineyarde to other housbande menne whiche shall deliuer him the fruite in due season He put them another parable euen as darke where with he doth recite seâ—â—â—â—ely and leyeth before their iyes their notable vnkindenes whiche beeyng prouoked by so manye benefites of God dyd not onely not amende but also â—ruelly killed the Prophetes one after another which were sente that at their preachyng they myght once repente And not content herewith finallye they would kyll the sonne of God hymselfe and that after that he was caste out of the vineyarde shewyng as it were by the waye the place where he shoulde be crucified By the whiche communicacion he declareth both that their inuincible malice is vnworthye pardon seeyng that nothyng was omitted that myghte call them backe to a better mynde and that he shoulde suffre nothing of them whiche he knewe not of before This was the parable There was ê™ he a certayne householder whiche planted a vineyarde and hedged it aboute and digged in it a cesterne to receyue the swete wine that was pressed out of the clusters of grapes and buylt in it a lodge for the kepyng of the vineyarde and so whan it was well garnished he set it out to husbande menne that they should trustely tyll it and tendre the fruites vnto the lorde This doen he weÌ„t far of Nowe when the tyme of gatheryng the fruite approched nere he sente his seruauntes to receyue the fruite of them But the husbande men dyd not onelye not deliuer the fruites that were due but also layed handes vpon hys seruauntes and bette sum killed sum and stoned sum to death This knowen the householder did not furth with punishe them but loking that they shoulde repente and amende sente vnto theim a greater number of seruauntes than he dyd before trusting that they beeyng kept vnder and in awe with the multitude they woulde do their duetie But they handeled theim also no more gentely than they handeled the other before The householder suffered this displeasure also and finally to ouercum them with softnes and gentilnesse he sent vnto them his owne sonne saying with himselfe although they haue been cruell toward my seruauntes yet at the leaste they wil vse my sonne reuerently whan they see that he is cum But the husbande menne the more they were prouoked to repentaunce the more they were styrred vnto cruelties For whan they sawe the sonne they did not reuerence him insomuche that furthwyth they consulted to slea him saying this is the heyre cum let vs kill him and we shall take his inheritaunce And by and by they layed handes vpon hym and plucked him out of the vineyarde and killed him Therfore ê™ he when the Lorde of the vineyarde shall cum what shall he do to those husbande menne The Phariseis answered those ill men he shall ill intreate and destroy and set out his vineyarde to others whichâ— may trustely render the fruite in tyme vnto the Lorde whithe lette it out So they deceyued by this ryddle condemne them selues with theyr owne mouth pronouncing that they themselues for the inuincible frowardenes of their mynde be wurthy punishmente and that the gentiles be wurthy to be receyued to the grace of the ghospel whiche will till the vineyarde more trusttely than they dyd ¶ Iesus sayeth vnto them Dyd ye neuer reade in the scriptures The â—â—oue which the bâ—â—lders refused the same is made the head of the corner this is doen of the lorde and is maâ—uailouse in our â—yes Therfore saye I vnto you the kingdome of God shal be taken froÌ„ you and geuen to a nacion whiche shall do the fruytes therof And whosoeuer falleth on this stone shal be broken in pieces â–ª But on
sonne of man cummeth in hys glory and all hys holy angels with hym than shall be sit vpon the seate of hys glory and before hym shall be gathered all nacions And he shall separate one from another as the sheperde doeth seperate the shepe from the goates and shall set the shepe on the ryght hande but the goates on the lefte hande The whyche thyng he dyd also farre more manifestly and clerely in his last narracion where he layeth before theyr lyes bothe the maiestye of his cummyng and the separacion of the good from the yll whyche nowe lyue in the churche mixte together and also the dyuerse desertes and rewardes of bothe partes shortly he setteth before theyr iyes the whole maner of the latter iudgemente knowyng and consyderyng that the day of his deathe was nowe at hande to the intente his disciples being instructed with so many lessoÌ„s should in no case discourage theyr hartes for the shamefull death of the crosse but should comforte and solace this present affliccion and shame with the consideracion of the felicitie and glory to cum And also that thei should not go aâ—out or withe any vengeaunce to the yll and wicked men forasmuche as they knew that according to theyr desertes in that iudgemente they shoulde bee punished eternally When the sonne of man ê™ he whome ye shall see shortely most low and abiect shall cum in his maiestie the companies of al angels gardyng him than he shall sit as iudge ouer all in the seate of hys maiestie and al the nacions of the whole worlde shal be called before hym For no man be he high or low can escape that iudgemente Thys shal be done not by mans coniectures but by the exact iudgemente of god vnto whose iyes all thynges be open And first he shall seperate the good from the yll lyke as the sheperde when he numbreth hys flocke dothe shed the shepe from the goates And he shall sette the shepe that is the innocentes and well doers on the ryght hand and he shall set the goates that is the hurteful and yll doers on the lefte hand And so the whole number of men deuided into two rayes or sortes as a iust iudge he wil shewe vnto bothe a iuste cause of his iudgemente that the good maie know by what well doynges they haue attained vnto so great felicitie and the yll may heare with what offences they haue deserued euerlastyng punishemente Then the kyng shall saye vnto those that be on hys ryght hand Cum ye blessed of my father possesse ye the kyngdome prepared for you from the begynnyng of the worlde for I was an hungred and ye gaue me meate I was athyrste and ye gaue me drinke I was harbouâ—lesse and ye toke me in I was naked and ye clothed me I was sicke and ye visited me I was in prison ye came to me Than the iuste shall answere saiyng Lorde when dyd we see the hungry and fed thee or athyrst and gaue the drynke And whan did we see thee harbouâ—lesse and tooke thee in or naked and clothed thee or whan dyd we see thee sycke or in prison and came vnto thee And the kyng answeryng shal saye vnto them verely I saye vnto you in asmuche as ye haue done it vnto one of the leaste of these my brethren ye haue done it to me And salutyng the sorte on the ryght hande with a mylde and a merye chere shall saye Cum my frendes whome the worlde tooke for vyle and execrable but whom my father taketh for honourable and prayse worthye Now for the illes and displeasures whych ye haue suffered for my sake take the inheritauÌ„ce of the heauenly kyngdome whiche by the diuine prouision and counsell was prepared for you of God the foreknower of all thynges before the world was made With this so great rewarde it is thought good to recompence the workes of your greate loue towarde me leste ye myght thynke that they were lost For in tymes paste when I was hungrye ye gaue me meate whan I was thyrsty ye gaue me drynke whan I was a straunger and nedye of harboure ye toke me into your houles whan I was naked ye couered me whan I was sycke ye dyd visite me whan I was in prison ye came to comforte me ye gaue me youres suche as they were nowe I on the othersyde do communicate and geue vnto you my whole kyngdome whiche is common to me and my father Whan these thynges shal be hearde of the iust menne whiche doethe so vse the workes of charitie that in maner they knowe not that they haue dooen them they shall aunswere hym saiyng Lorde when sawe we thee hungrye and fed thee thrysty and gaue thee drynke Whan saw we thee a straunger brought the into our house or whan dyd we couer the beyng naked Whan dyd we visite thee beyng sicke Whan dyd we cum vnto thee beyng in prison Than the kyng shall saye openly that he would it to be accounted doen to hym what soeuer is geuen to any one of them whome the worlde despiseth for theyr pouertye and lownes yet he despyseth them not insomuch that he did vouchsafe to honour them with the name of brethren Certaynely shall he saye I saye vnto you althoughe I haue no nede of mans helpe whiche am lorde ouer all yet whereas ye haue doen these thynges for my sake to anye of these my poore litle brethren ye haue doen them to me ¶ Than shall he saye to those that shal be on the lefte hand Depart from me ye cursed into tyeâ— euerlastyng whyche is prepared for the deuill and hys angels For I haue hungered and ye haue not geuen me meate I haue thyrsted and ye haue not geuen me drynke I haue bene harbourlesse and ye haue not taken me in I haue been naked and he haue not clothed me I haue bene sicke and in prison and ye haue noâ— visited me Than shal theâ— also answere to hym and saye Lorde when did we see thee hungrye or thirsty or harbouâ—les or naked or sycke or in prison and did not minister vnto thee Than shall he answere vnto them saiyng verely I saye vnto you in as muche as ye did if not to one of the least of these ye dyd it not to me And they shal go into euerlastyng punishement but the iust into life euerlastyng Than with an horrible loke turnyng to them that shall stande on the lefte hand he shall geue a terrible sentence Goe awaye from me ye whome the worlde flattered and praysed but exectable and cursed of my father and me go into the fyer that neuer shall bee quenched whiche was prepared from the begynnyng of the worlde for the deuill and his angelles vnto whom ye hadde rather sticke then vnto me For whan I was hungrye ye gaue me not meate whan I was thyrsty ye gaue me not drynke I wandred and lacked harbour ye toke me not in I was naked ye couered me not I was sicke and in prison and ye did
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
be restored to her owne body The whiche as soone as it shall bee doen whosoeuer shall belong to this holy felowship and sticke constantly vnto me shal be translated with me vnto euerlasting life to be partakers of felicitie which were felowes and partakers of affliccyons After they ye haue taughte these thynges yf they beleue the thinges that ye haue taught yf they repent them of their former lyfe if they be ready to embrace the doctrine of the ghospell then dippe them in water in the name of the father the sonne and the holy gost that by this wholy signe they may trust themselues to be deliuered from the filthines of al theyr sinnes freely through the benefite of my death and nowe to be chosen to the number of the children of God Lette no manne be circumcysed let no manne bee baptized in the name of Moyses or of any manne Let them all knowe to whome they be bounde for their health vpon whome they oughte wholy to hang. Let them not bee burdened with the ceremonyes of Moyses or of manne Lette this token be sufficient for all menne that cumme to the profession of the ghospell whiche is easye to bee had in euery place But leste any manne myghte thinke it sufficient to saluacion once to be baptysed and to professe the faythe of the ghospell they must be taughte agayne by what meanes they may kepe theyr innocencie by what meanes they may goe forwarde to perfeccyon of the euangelicall godlines I haue omitted nothyng whiche may make to the obteining of euerlasting health And that heauenly spirite whiche ye shall receiue will not suffer you to forget that whiche ye haue learned of me Therefore whatsoeuer I haue commaunded you deliuer ye the same to be kepte of them I haue not prescribed vnto you the ceremonies of Moyses law whiche like shadowes must now vanishe away at the light of the euangelicall trueth I haue not prescribed vnto you pharisaicall constitucions but those thinges whiche onely bringeth true innocencie and godlines and whiche onely maye make you derely beloued of God and truely happy Therefore teache these thynges to them that professe my name not onely in woorde but also in life as I whatsoeuer I taught I perfourmed it in dedâ— Whiles ye be doyng of these thynges and whyles ye bring mortall menne to heauen the worlde will ryse agaynste you lyke as it rose agaynste me For my spirite agreeth not with the spirite of thys worlde and my doctryne is wholy agaynst the affeccions of them whiche loue the thinges that be of this world They will ryse agaynste you with greate tumultes but there is no cause why ye nede to distrust though ye be but lowe and abiecte vnlearned weake and fewe I haue ouercome the worlde and ye shall ouercome through my helpe by mynâ— exaâ—mple Ye shal ouercome through my might and not your owne whatsoeuer is terrible in this worlde ¶ And loe I am with you alway vntill the ende of the worlde And although I shall take vp this body into heauen because it is so expediente for you yet I wil neuer forsake you For after that I shall ceasse to bee with you in body than I shall be more effectually with you in my spirite And I will be with you vnto the worldes ende but whan the worldes ende shal be it profiteth not nor behoueth not you to know In the meane season do what is commaunded you euer ready agaynst that daye Whiche whansoeuer it shal come than ye also your mortalitie layed aparte shal bee wholy with me felowes of my fathers kyngdome whiche shall neuer haue ende FINIS To the most excellent and vertuous princesse quene Catherine wyfe to our moste gracious soueraigne Lorde Henry the eyght Kyng of England Fraunce â–ª and Irelande defendour of the faythe and of the Churche of EnglaÌ„d and also of Irelande in earthe supreme heade Thomas Key her dayly Oratoure wisheth perpetuall felicitie AMoÌ„ge the innumerable benefites whiche we haue receiued of almighty God most worthye and excellent Princesse there is none in myne opinioÌ„ for the whiche we are more bounden vnto his merciful goodnesse then for that it hath pleased hym more clearely to illumine vs of this age with the knowledge of his holy woorde then our forefathers and elders For who knoweth not how long this realme hath bene miserably seduced through ignoraunce of the Scriptures Who euen amonge the vplandishe perceyueth not what intollerable abuses haue bene vnder pretence of true religion and Godlynesse mayntayned in this Churche of Englande tyll suche tyme that God of his infinite mercy sent vs a newe Iosias by whose righteous administracion and Godly policie the light of Gods worde that so many yeares before was here extincte began to shyne agayne to the vtter extirpacion of false doctrine the rote and chiefe cause of all such abusioÌ„s This Iosias is our mooste redoubted soueraigne Lorde Kyng Henry theyght a Prince garnished with so many excellent gyftes of grace nature Fortune that he is in very dede therfore mooste worthely called the perfite mirroure pearle of all Christen Princes To wade here in the prayse of his princely qualities noble actes atchieâ—ed to Gods honoure and the publique weale of this realme is not my purpose for that I knowe it to be an enterpryse farre exceadyng the compasse of my symple learning and barrayne eloquence But onely to declare howe muche we are bounden chiefly vnto God and nexte vnto his moste excellent Maiestie that we haue the Scriptures in our mother toÌ„gue are cured of our olde blindnesse by the medicine of veritie For nowe hauing our spirituall iyes opened and daily receyuing into the same the cleare light of Gods worde we begyn to see perfectly to knowe our onely sauiour Iesus Christ whome to knowe is euerlasting lyfe and saluacioÌ„ But so longe as the saide Scriptures were hyd and kept from the knowledge of the people fewe knewe Christ aryght and none lesse then they who appeared to be the chiefe professours of christian religion For what els is it to knowe Christ but to knowe and confesse that of him onely and by hym cummeth oure saluacion that by hâ—moure good dedes are acceptable vnto almyghty God the father that by him the fathers wrathe is appeased that by him we be enfraunchised from the captiuitie and thraldome of the deuell and to be shorte that by hym we are adopted and chosen to be the children of God and enherytours of the kyngdome of heauen Whoso knoweth Christ aryght surely beleueth to attayne saluacioÌ„ by him onely who saythe Cum vnto me all ye that do trauaile and are charged and I shall refresh you The very office of Christ is to saue therfore he was called by the high wisdome of God Iesu that is as muche to say as a sauiour because so saythe the angell in Mathew he shall saue the people from their sinnes So that it appeareth hereby how greatly they are deceiued that thinke
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
of manne whome ye nowe see humble and lowe and very shortly shall see more abiect then all other shall appeare in the fathers maiestie with all his holy Angels and chosen disciples Neyther is that tyme so farre of For there be some here in this companie whoe or euer they dye shall perceiue that the kyngdome of God is already come with power Therfore let euery man make himselfe redy to th entent he maye be founde worthy to be of the same kyngdome These wordes that the Lorde spake the Apostles themselues as then vnderstode not because there was in them double vnderstanding For after his death resurreccion and ascencion and after the sending doune of the holy ghoste from heauen then that vertue of the corne of musterdsede that is to saye of the Euangelike doctrine began to shewe and putte furthe it selfe ¶ And after sixe dayes Iesus taketh Peter and Iames and Iohn and leadeth them vp into an hye mountayne cut of the waye alone and he was transfygured before them and his rayment dyd shyne and became very whyte euen as snowe so whyte as no fuller can make vpon the yearthe And there appered vnto them Hely as with Moyses they talked with Iesus And Peter answered and sayd to Iesu Mayster here is good beinge for vs. Let vs make also three tabernacles one for thee and one for Moyses and one for Helyas as â—or he wyste not what he sayd For they were afrayde And there was a cloude that shadowed them and a voyce came out of the cloude saying This is my beloued sonne heare hym And sodaynly when they had loked rounde aboute they sawe no man more then Iesus onely with them Nowe because the disciples should put no doubtes but he woulde once perfourme what he promysed concerning the maiestie of his second comming his pleasure was to geue them some taste thereof and that before their death so farfurthe as mannes nature was able to receiue or awaie withall Wherfore after syxe dayes Iesus toke vnto him three of his twelue specially chosen disciples as the chiefe and worthyest persons vnto whom his pleasure was to shewe this fight because thei woulde make no wordes thereof tyll the time were come that thei might lawfully disclose it These were Peter Iames and Iohn Them onely he toke awaye with him into a very highe mountaine For thei muste be farre from all carefulnes of lowe and yearthly thinges whome Iesu vouchesafeth to shewe suche a syght vnto He dayneth euen in these daies to geue by secrete inspiracion vnto certaine elect persones enhauÌ„ced to the mountaine of pure contemplacion some taste and syght of the euerlasting blissefulnes The people whiche abyde benethe in the plaine knowe nothing therof and if a manne tell them they beleue not When the Lorde and his disciples were come to the toppe of the mountaine fyrst of all they fell to theyr prayâ—rs For prayer is the thynge whiche chiefly prepareth the iyes of the heart and maketh them meete to beholde suche a sight And loe as Iesus was in his prayers the shape of his body was sodaynly chaunged For his face whiche before semed not to diffre from the common physnamy of other shone as bright as the sunne Then did his clothes glister with whytenes surmountyng the whytenes of the snowe suche as no fuller can by any crafte make the like vpon clothe Neyther was Iesus sene thus alone but with hym Hely and Moyses talkyng together It was Moyses office to talke with God And we rede howe Hely was taken vp and caryed into heauen with a fyery charyot Doubtles theyr communicacion with Iesu signifieth the agrement of the lawe and the Prophetes For the lawe shadowed and drewe out Christe with misticall fygures and the prophetes shewed before by theyr prophecies howe Christe shoulde come suche a one and lyke in all poyntes as Iesus came and yet the Iewes woulde not beleue The matter wherupon they talked was his gloryous death departing whyche he shoulde in shorte space after fulfill at Ierusalem vpon the crosse so that here the mencion of deathe dyd lykewise assuage that excedynge greate pleasure wherof mans mynde was in no wyse receyuable Peter being rauiâ—hed with this vnspeakable syght and therfore not well able to rule his affectes brake theyr communicacion begonne of deathe saying Maister speake nomore of Ierusalem Here is good beinge for vs. Therefore lette vs make .iii. tabernacles in this place one for thee another for Moyses and the thyrde for Hely These wordes of Peter partly proceded of the feare of death whiche was depely soncken into his minde partly of the great pleasure he had in beholdyng of his sight wherewith he was as it were dronken For lyke a man besyde hymselfe and rauyshed of his wyttes he wyst not what he sayde So great was the feare wherewith these mortall menne not yet receyuable of the diuine maiestie were astonied Therfore because they should not be ouercome with this passyng great bryghtnes there arose a cloude whiche ouershadowed them and tempred that vnsufferable light so as they might awaie with it This taste of the diuine maiestie was geuen to theyr corporall iyes There was also somewhat geuen vnto theyr eares For there sounded out of the cloudes the fathers voyce being likewise full of maiestie whiche sayde This is my moste dearly beloued sonne geue care vnto hym Nowe howe for very shame dooe the Iewes to this present daye speake agaynst Christ sith bothe Moyses and Hely whiche are of greatest authoritie among them beare hym wytnesse sith the father whom they woulde bee sene deuoutly to serue and worshyp gaue by hys voyce the whole authoritie to his onely begotteÌ„ sonne The Apostles were delighted with this glory but let hym that wyll come therunto heare Iesu whan he exhorteth to the imitacion of his crosse O Peter doe not thou from henceforthe rebuke thy Lord doe not thou go before Gods determinacioÌ„ Thou heardest the fathers voyce which said heare him who is my dearely beloued sonne as who say hitherto you haue heard Moyses the Prophetes prophecying of Christ they haue nowe played theyr partes He is alredie cum whom they promysed Hereafter geue no eare vnto suche as promise thinges to cum but heare you him that is present and speaketh my wyll and pleasure No man shall speake truer thinges Whatsoeuer disagreeth with his wordes that vtterly refuse you Anone as this voice of the father was hearde all thynges were sodenly chaunged agayne into another shape and lykenes for when they loked reuÌ„de aboute them like menne awakened out of theyr slepe they sawe not one iote of al that euer they sawe before saue alonelye Iesus whoe was present with theÌ„ againe hauing the selfe same shape that he was wonte to haue He shewed them his greatnes onelye through a cloude and they were not able to behold it What would they haue done if he had shewed them his very hyghnes and maiestie euen as it is
in dede Therfore Iesus eftsones humbled himselfe to theyr lownes and forsakyng the toppe of the mountayne came downe to the reste of his disciples and the multitude Here remembre thou that art a preacher of the ghospell howe muche more it becuÌ„meth the to humble and abase thyselfe to the capacitie of the weake the whiche wast once lyke weake as they be yf thou haue any hygh or excellent qualitye in thee the same is Christes and none of thyne ¶ And as they came doune from the hyll he charged them that they shoulde tell no man those thynges that they had sene tyll the sonne of manne were risen from deathe againe And they kepte that saying with them â–ª and demaunded one of another what the rising froÌ„ death againe shoulde meane And they asked hym saying why then say the Scribes that Helyas muste fyrst cum He answered and sayd vnto them Helias verely when he coÌ„meth fyrst restoreth all thynges And the sonne of man as it is wrytten of hym shall suffre many thynges be sette at naught But I saye vnto you that Helyas is come and they haue done vnto hym whatsoeuer they would as it was wrytten of him As they were cummyng doune from the hyll or ere they camme to the multitude the Lorde Iesus forbad those three to tell any bodye what they hadde sene tyll after the tyme that the sonne of manne were rysen agayn from the dead Other heretofore when they were lykewise commaunded to holde their peace did so much the more blase abrode those thinges whiche they were charged not to disclose But these .iii. bycause they heard the fathers voyce saying heare hym c. did as they were commauÌ„ded kepe secrete what they had seâ—e insomuch that they disclosed it not to the residue of the Apostles before the time appointed They wyste not what the matter meante but yet they supposed there was some earnest cause why Iesus woulde not haue it published vnto the people before his resurreccion were knowen For what other good shoulde they haue done by tellyng it abrode but made themselues a laâ—ghyng stocke vnto they faythles Who woulde haue beleued it to haue been matter in dede that Iesu had appeared in such wyse syth menne shoulde se hym sone after putte to so muche shame and villany and in conclusion suffer death vpon the crosse But the disciples whoe durst not after they had once hearde the fathers voyce distruste the wordes of Iesu not vnderstandyng what he meante by these wordes ensuing When the sonne of manne shall ryse from death c. fell to reasoning the matter among themselues and supposed verely that incoÌ„tinent after his resurreccion the glory of that kyngdome shoulde begynne whereof they had nowe taken a saye howbeit there was a certaine scruple or doubt whiche made muche against them and that was because his death was at hande the whiche he had ofte tymes warned them of before promisyng he would relyue on the thyrd daye after thesame But they had learned of the prophecy of Malachy howe Hely should come before the great daye of the Lorde And because they coulde not assoyle this doubte among themselues they moued the question to Iesus Lord say they thou hast perfourmed thy promise We haue seene the brightenes of the kyngdome of God Therefore we beleue that after thy resurreccion thou wilt cum in semblable likenes and suche a one as thou diddeste whylere appeare vnto our syght But what is the cause that the Scrybes takyng theyr authoritye of the prophecy of Malachy doe saye that the same daye shall not come vnlesse Hely the Thesâ—ite come before to make the people in a readines agaynste the cumming therof leste the Lord smyte al menne with cursyng Certes Hely whome we sawe with the in the mountayne is not yet come Neyther is there as yet anye thynge done by hym Therefore eyther the kyngdome of God shall not come byanby after thy resurreccion or els there is an other sence and meanyng of the prophecy then the Scribes doe teache Unto this question of the disciples the Lorde Iesus made a doubtfull aunswere for that they were not as yet receyuable of the whole mystery hereof For abhorryng those thynges whiche pertayned a greate deale more vnto theyr saluacion they dreamed onely vpon the glorye of that kyngdome whereof they had taken a taste perceyuinge not howe this is also the kyngdome of God when the holy ghoste the ghospell beeing sprede abrode and euery where preached subduethe all the puissaunce bothe of this worlde and also of oure ghostlye enemy the deuyll That kyngdome beganne to appeare what tyme the lame walked the blynde sawe the dumme spake the lepers were clensed and the deuils caste out Nowe whan this kyngdome shoulde come whereof they had a litle before taken a taste the Lord would not haue them to knowe yet to thintente they should more pacyentely take his deathe whom they loued out of measure he suffred them to dreame for a whyle that the bryghtnes of the same kyngdome shoulde shortelye cumme whereof there was a saye geuen in the mountayne Therefore he temperethe hys answere so discretelye that he approueth the prophecye and yet dothe not altogether condemne the interpretacyon of the Scrybes but only reproueth theyr vngodlye argumentacyon wherby they concluded that the kyngdome of God was not yet come because that same Hely whiche was promysed long agoe of the Prophete Malachy had not as then appeared in the worlde For nowe the spyrytuall kingedome of God whiche thynge the proude Scrybes and Phariseis vnderstode not began to come Nowe was Hely after the mysticall vnderstandynge alredy come Therefore Iesus sayde bothe that whiche Malachy prophecyed of Hely and also that whiche the Prophetes spake before of the sonne of man shal come doubtles You reade of Hely how he shall come before the great â–ª and dreadfull daye of the Lorde to tourne the hartes of the fathers to theyr chyldren and the heartes of the chyldren to theyr fathers to th entent that the yonger sorte and posteritie maye perceyue howe that is already come and perfourmed whiche theyr forefathers and elders awayted for Therefore this Hely goynge before restore the all thynges and amendethe whatsoeuer is not right leste the Lorde come to the great mischief and vengeaunce of all men if he fynde them vnprepared But like as the prophecie of Malachy speakyng of Hely the forecurrour is true euen so are the prophecies of other Prophetes like true whiche foretell howe it shall cumme to passe that the sonne of manne or euer he shewe hys maiestie shall suffer many thynges shal be sette at naught be mocked and in conclusion putte to death Yea to saye the truthe whatsoeuer was prophecied of Hely to cumme is already accomplished and fulfylled the whiche thing beyng as yet vnknowen vnto the Scribes and Phariseis I disclose vnto you my deare frendes For Hely is already cumme whoe shewed how the kyngdome of God was present
of my kyngdom is attayned I will open you the waye and yf the same do lyke you then trust ye verely to haue the glory that you desyre saue alonely that it shall be a true glory and not suche a one as you dreame vpon and imagine it to be Can you drinke of the cuppe I now make my selfe ready to drynke of Can ye be baptysed with the baptisme that I shall ere it be long be baptised withall They of a gredy desyre to haue theyr peticion graunted as they folyshly desyred this preeminence euen so did they rashly promyse for theyr behalfe and saye they could notwithstanding as yet they knewe not themselues â—righte Neyther did the moste gracious Lord rebuke theÌ„ for this their great foly forasmuch as the tyme was not yet cum that they shoulde be receiuable of these mysteries As yet whatsoeuer they heard they heard it as it were in a dreame and yet did he with neuerthelesse diligence teache instruct them euer attempering his wordes to theyr weakenesse because they beyng afterwardes as a man would say wakened out of their slepe and manifestly perceyuing the truth by the holy ghoste shoulde with more entire affeccion loue theyr Lord who beyng suche a one as he was would so iently beare with suche maner of disciples also because they being once growen to more perfeccion should agayne folowe his ientlenes in bearyng with the weaknesse of theyr euen christen whom they should happen to instruct hauyng alwayes in theyr remembrauÌ„ce how ignoraunt howe forgetfull and how dull they also themselues sometime were This was an ambicious saying Let vs sit nexte the in thy kyngdome It was vnaduisedly spoken when they sayd we can doe it For it was spoken of theÌ„ who would soone after deny theyr Lord maister for feare But suche error as springeth not of malice or obstinate euylues but of symplicitie must either be rured or els borne withall for a season Therfore Iesus answered Truely ye shal drinke of my cuppe shall be baptised with the baptisme that I am baptised with but in tyme to cum For as yet ye are not able to do the thyng whiche ye beleue ye can do Therfore prepare your mindes hereunto but leaue all the iudgement of your rewarde to god the father Let your only endeuoyr be to counterfaite me folow my trace He hath for euery maÌ„ his peculier rewardes already prepared and will distribute thesame as it shal please him For this matter is not so ordred in the kingdome of heaueÌ„ as it is in princes courtes wheras he is not alwayes chief in dignitie whiche deserueth so to be but he whome the prince or kyng chiefly fauoureth Sumtimes he fauoureth the naughtyest person of all But with my father there is no regarde of person Neither is it your parte to regarde the measure or multitude of your merites and deseruinges sith you are able to do nothyng of your selues nor to considre how far ye passe other You must only do your endeuoyr accordinge to the power that God hath geuen you to folowe me Ye shall not be defeated of your reward although you thinke not theron at all For he that fighteth for the rewardes sake and would not els fight vnlesse he thought he should be rewarded for his labour cleane disapointeth himselfe of the reward Let no man be his owne iudge but do what he can and then remitte the whole iudgement vnto god ¶ And when the ten heard it they began to disdayne at Iames Iohn But Iesus wheâ— he had called them to him sayd vnto them ye knowe that they which are sene to beare rule among the people raygne as lordes ouer theÌ„ And they that be greate among them exercise auctoritie vpon them neuertheles so shall it not be among you But whosoeuer of you wyll be greate amoÌ„g you shall be your minister And whosoeuer of you will be chief shall be seruaunt of all For the sonne of man also â—ame not to be ministred vnto but to minister and to geue his life for the redempcion at many And loe howe one euill sprang of another The simplicitie of these two disciples bewrayed a greater rudenes and ignoraunce of the rest For after it was cum to the others knowledge what the two brethren althoughe theyr request was not graunted them had desyred of the Lorde they all in maner disdayning hereat were angry with them and in theyr toppe because not regarding theyr simplenes and meane estate they presumed to desyre the first or chief place which was rather due vnto them There was none of them all but hoped he should haue had that preferment himselfe accordyng as eche of them fauored his owne gyftes and desertes Doubtles these are the very affeccioÌ„s of suche persons as leade theyr lyues in princes courtes Euery man there highly estemeth hymselfe euery man warraunteth hymselfe the moste honorable aduauncementes and hath great heart burning and disdayne at others preferment saue that the ambiciâ—n of courtiers is spiced with malice where as the disciples ambicion was nothyng els but mere ignorance and symplicitie And whyles they straue thus for the preeminence and primacy they had cleane forgotten the wordes that Iesus had spoken of the least and greatest in the kingdom of heauen and of the imitacion and folowyng of the lytle one If any man aske the question why the Lord suffered so great ignoraunce so long while to continue in his disciples by whose ministerye he purposed to haue the doctrine of the gospell preached taught throughout all the whole worlde truely the chiefe cause was because he would by litle and lytle cleane weede out of theyr mindes this and suche other naughty affeccions and therfore doeth he suffre them so oft to fall againe into the same affeccion that is to say into ambicion or desyre of dominion prefermeÌ„t euen as if a maÌ„ be soone delyuered of an ague he soone forgetteth bothe his disease and also the benefite of the physician that cured him Agayne if he ofte tymes recidiuyng and fallyng into the same disease agayne be at the length with muche a doe rid healed therof theÌ„ doth he the more hate his disease and also the more knowledge the benefite of his healing and shall better knowe how to cure other that are lykewise diseased Therfore Iesus perceiuing that the fonde peticion of the two and the disdaynfull wrathe of the other yssued bothe out of one well called them all vnto him because he would ministre phisicke vnto them all with one medicine As oft sayth he as ye heare me speake of the kyngdome of heauen whiche verely is a spirituall kyngdome differeth no lesse from this worldly kyngdom then the yerthe differeth from heauen do not you by vayne and phantasticall ymaginacion fayne such a likenes an apparaunce of thinges as you see here in yearthlye kyngdomes For ye knowe that those whiche seme to be â—hiefe rulers among the heathen people of his world play
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
tyme forewarde to better and beter and the soule shall by oure sluggyshenesse continually renne headlong backewarde to wurse and wurse For thus do we see it commonly come to passe Big laddes and strieplynges grow quite awaye from the purenes of babehood to boyishe wantonnesse the youth than againe groweth forewarde a pace to brabling in the lawe and to making of affrayes manstate emendeth to ambicion and couetise And so cummeth it to passe that euery manne the nerer that he draweth to the state of age so muche the ferther goeth he backewarde from innocence liuyng But such persons as haue once put on Christe on theyr backes oughte according to the exaumple of the same Christe with all theyr strengthe to heaue forewarde vnto better and better to the ende that they maye bothe with the pure clenesse of the soule make themselues acceptable in the syghte of God and also by the vncorruptnesse of theyr liuing geat themselues an honest fame and reporte emong men ¶ The .iii. Chapter ¶ In the fifteenth yere of the reigne of Tyberius the Emperour whan Poncius Pilate was lieutenaunte in Iewry and Herode the Tetrarche of Galile and hys brother Phylip the Tetrarche of Iturya and of the regyon of the Trachonytes and Lisanyas the Tetrarche of Abilene whan Anna and Cayphas were the hygh pryestes the woorde of the lorde came vnto Iohn the sonne of zacharie in the wyldernesse And he came into all the coastes aboute Iordane preachyng the baptysme of repentaunce for the remyssyon of synnes as it is wrytten in the booke of the woordes of Esaye the prophete saying The voyce of a 〈◊〉 in wildernesse prepare ye the waye of the lorde and make hys pathes streyghte Euerye valley shal be filled and euery mountayne and hill shal be broughte lowe and thynges that be croked shall be made streight and the tough wayes shal be made playne and all fleashe shall see the saluacion of God THou haste hearde good Theophilus with what begynnynges bothe Iohn the forerenner and also the lorde Iesus made a way and a preparatife vnto the office of preaching the gospel Nowe heare by what meanes and with what successe they enterprised and entred the mattyer to the ende that thou mayest well vnderstande that nothing was doen by happe or casualtie ne through mannes wisdome but euery whit by the prouidence of god tempreing and ordreyng hys owne mattyer after a newe manier of facion of hys owne For nowe was the tyme already come that the heauenly kingdom beyng reuealed and published the worldly kingdom shoulde abate and decaye the spirituall priestehood beyng disclosed the shadowie priestehood wherin the Iewes had vntill that time made many glorious vauÌ„tes and braggues of themselfes shoulde vanishe cleane away Ceasar the emperour of Rome surnamed Augustus had now ended his life by whose proclamacioÌ„ the whole world had afore been surueied and the names of euerye bodye within the empire registred in bokes and in the tyme of his reygne Iesus Christ was borne Wicked Herode also was now deceassed who had sought Iesê° being an infant for to haue slain him And Archelaus Herodes sonne for his behauiour ouermuche reseÌ„blyng his fathers wicked prankes was exiled froÌ„ his kingdom into an other couÌ„trey Tiberius Cesar had succeded Augustus in the empire And in the fiftenth yere of his reigne Poncius Pilate a Romain was president of Iewry And Herode the brother of Archelaus by the eleccion and apointment of the said Tiberius the emperour had Galilee allotted vnto him Philip had the rule gouernaunce of that part of Syria whiche is called Ituria and it was called also Traâ—honitis of the roughnesse of the mountains because the countrey is full of vphilles dounhilles and almost no part of it euen or plain chaumpian grounde For it goeth al alongst in hilles dales froÌ„ Libanus froÌ„ the mouÌ„tains of Idumea vnto the west coaste of Syria ThaÌ„ moreouer the part that is called Abilena of Abila the principall citie of the same region was by assignement cum to the haÌ„des of Lisanias for his porcioÌ„ who afterward chaunged the name therof called it LysanioÌ„ For Augustus in his time because he would soÌ„what breake enfeble the puissaunt force of that kingdoÌ„ had made a diuisioÌ„ of it distributed it amoÌ„g foure brethren Herode Philip Antipater Lysanias which therfore were called Tetrarches that is to say in English the foure princes or the foure head rulers For the name of a kyng was long afore abolished by a lawe of the Romaines who woulde haue no kynges And this was a token or rather a figure that the kingdom of the Iewes should shortly after vanishe awaye accordyng to the prophecie But the holyest parte of Iewrye wherin Hierusalem and the temple stoode and in whiche the lord of al was borne one Ponce Pilate a Romain had the administracion gouernaunce of beeyng as it were a figure plainly betokenyng euen by the verye case and thing as it stode that the Gentiles should breake into the kingdom of heaueÌ„ which the Iewes would reiect and vtterly despise Likewise the priesthode as a thyng that should soone after ceasse and haue an ende wente wandrynge shifting from one to an other out of due ordre and was bought and solde and made eueÌ„ a market mater wherin at that time two notable vngodly meÌ„ Annas and Caiphas had the highest and the chefest roumes Emiddes these matters of diuiding mangleyng the countrey into sundry rewlers handes and in the middes of this very troublesome state of thinges emonge the Iewes the kingdome of heauen and a new priesthode sprang vp wherof Iohn the soonne of Zacharie was chosen and specially appoynted to bee an open preacher and proclaymer This Iohn before laye hydden emong the wylde beastes and passed a life of wonderfull streightnesse cladde with a Camels skiÌ„ne girt with a belt of a rough leather thong feeding vpoÌ„ wild honey and grashoppers of that countrey not so muche as tasting any wyne or stronge drinke to the entent he might be a mete preacher of repeÌ„tauÌ„ce might teache the people by his life before he should teache them by his wordes might be clere without al crimes himself who should so frely reproue the faultes transgressions of other meÌ„ but now beyng inspired with the holy ghost admonished by the same he came out of the dennes of wildernes gat him not into the teÌ„ple which place was reserued vnto Christ but into al those quarters coastes which lye about the riuer Iordane to the end that he mighte haue the more pleÌ„ty of water for such as shuld be baptised And he preached that the kingdom of heaueÌ„ was at haÌ„d exhorting that the people should prepare theÌ„selfes to the saluacioÌ„ which approched thorough repentaunce of their former liues that with the baptisme of water which he in his persoÌ„ gaue being but as a foregoer a messeÌ„ger of Christ they should make them selfes mete for the
eiuell that the partie aboue sayed whose bodye the deuill had possessed dooeth or suffreth if it be compared with how great furies suche an one is vexed or how great confusion a prince bryngeth to the whole worlde if he be sette in a rage through the spirite of tyrannie The violent force of this sicknesse and mischiefe ouercommeth mannes power to cure it But the spirite of Christe is stronger then it which if the mynde of man haue once conceyued it cannot bee chosen but that all the vncleane spirites that would possesse him bee they neuer so manye muste auoide and bee goen When this shall so bee brought to passe then shall he sodaynly be made of a tyraunt a father of a cruell man a moste mercifull gouernour of a poller of the people a relieuer and succourer of the oppressed of a furious warriour an ensewer of peace of a briber and extorcioner a liberall dooer and a geuer of benefites of a glorious crakyng Thraso a sobre and prudente prynce of great experience Onely leat him bee brought to Iesus and bee ledde awaye from the worlde For euen than aboute the goyng downe of the sunne no small noumbre came vnto Symons house that is to saye vnto the Churche or congregacion of Christe where the gospell is preached and by the power of Christes ▪ spirite the vnclene spirites came out of them all openly protestyng that there was one come whose goodnesse was mightier than their malice For whan they departed out of menne they cryed and sayed Thou arte that same veraye sonne of God But as yet the tyme was not come whan the Lorde woulde be knowen vnto all menne that he was that same Messias the veraye sonne of God and thoughe he had been so mynded yet woulde he not that the vnclene spirites should bee the troumpettes of his glorye eyther for that theyr confession was not simple and of good purpose but subtile and craftie or because there was ieopardie in it lest yf theyr witnesse shoulde haue been of anye weyght or estimacion in this so great a matier they shoulde haue been credited or beleued in other thynges wherin they woulde as theyr delyte and felicitie was beguile men with theyr false lyes For Satan in veray dede forasmuche as he is of nature a lying marchaunte althoughe sometyme he speaketh the truthe yet dooeth he it onely to this ende to deceyue men thereby another time and waye And doubtelesse this crafte haue some men learned of hym who intermiengle godly thynges emong vngodly true thynges with false puttyng as it were deadlye poyson into holsome meates that they maye allure the mo men to damnacion Wherfore Iesus teachyng vs that it becommeth not suche menne as haue once consecrated themselues vnto the holy ghoste to haue any thyng at all to dooe with wieked spirites he rebuked theyr clamouryng and crying and sore threatnynges added he with all to put them to silence For they felte a woondrefull strength and vertue to procede from him and therof suspected that he was Messias the sonne of God euen thesame that was promised ¶ As soone as it was daye he departed and went into a deserte place and the people sought him and came to hym and kept hym that he should not departe from theim And he sayed vnto theim I must preache the kyngdome of God to other cities also For therfore am I sent And he preached in the Synagogues of Galilee But Iesus truely who was not come of moste speciall pourpose to heale the bodyes but to cure the soules nor to one citie onelye but to all countreyes of the worlde whan he had by shewyng many soondrye myracles and with the holsome doctrine of life well begon the castyng abrode of the sede of the euangelicall philosophie veray erely euen at the breake of daye before that the multitude shoulde eftsons flocke thither to hym as people whiche came more to gase and woondre at his myracles and to seke bodely healthe then to seke the saluacion of theyr soules he leaft Capernaum and withdrewe hymselfe departyng into wyldernesse or places solitarie as one that woulde fayne bee awaye from the great preasse and throng of people vaynly resortyng vnto hym teachyng vs a lesson by the waye that miracles are not to bee wrought to a vayne oftentacion or braggue of our selues nor yet at the wyll and pleasure of the people for theyr fansies and appetites but so ferre onelye as they maye auayle and growe to mennes saluacion and to Goddes glorye but the suspicion of vayn-glorye euermore at all tymes to bee vttrely avoyded That he healed al men it was an exaumple of goodnesse beeyng prompt and readye to be shewed vnto al men that he priuely withdrewe himselfe it was an exaumple of humilitee mekenesse fleeyng vayn prayses vauntyng of hymself And whā it was now brode daye light there resorted thither agayne as they had dooen great noumbre of all sortes of people allured by the greatnesse of thynges dooen on the daye before But whan they knewe that Iesus was goen many byanby folowed after hym And whan they had found hym they entreacted hym to tarye with them and not to leaue their citie but there with them to take an house to thentente he might bee a continuall dweller emongest them This mynde and affeccion of theirs towardes Iesus was in dede not vngodly but yet muche more blessed are they whiche suffre not the Lorde Iesus to departe from the litle house of their hertes but whan he addresseth to be goen doe with muche prayers cal him backe agayne Notwithstanding at that presente season the dispensacion and state of the fleshe whiche Iesus had taken did require that he often and manye tymes chaungeyng places might by that occasion from daye to daie sprede ferther and ferther abrode the preachyng of the ghosell beeyng as yet but a newe doctrine and but of late cummen vp For he was the sedesower seute into the worlde to sowe and caste abrode in all places the doctrine of the ghospell although it should not in al places like prosperously come vp and proue in growyng Wherefore to theim that willyngly desyred hym to returne againe to Capernaum and there to enhabite himselfe he ientilly and coldely made this aunswere The benefite that hath been freely bestowed vpon you take it well in woorth I dooe not mislike your entreteynement or harbrough ne despise to be a so iourner emong you But I must of necessitie preache the kyngdome of god to other cities to as I haue dooen to yours For truely my father hath sent me for this ende and purpose not to preache to one citie onely but that I shoulde call and bid all men to the felowshyp and brotherhood of the heauenlye kyngdome And thesame that Iesus nowe did himselfe he taught afterward his disciples also to dooe whiche was that they shoulde trauaile ouer and ouer the whole yearth and teache all nacions And this iourneyng from place to place was not the disease of
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
therfore sent messagers afore hym twoo or three of the Apostles to prepaire him some harbourgh and place of soiourneyng within a certaine citie of the Samaritanes throughe whiche his iourney laye And whan they came the tounesmen had shutte the gates of the citie against them because they coniectured by the veray facions and couÌ„tenaunce of the Apostles that they were gooyng towardes Hierusalem For the Samaritanes in consideracyon that all theyr woorshyppyng of God was in a mountaine of their owne hated and abhorâ—ed all such as went to HierusaleÌ„ in the way of deuocion to worship God there Upon this Iames and Iohn who hadde been sente on the sayed message when they sawe the vncourtesie of the inhabitauÌ„tes there whiche woulde not suffre them so much as to come within the precincte of their towne walles beeyng euen all out of pacience sayed to the Lord Maister is it thy pleasure that we bidde fier to come downe from heauen as Helias ons dyd whiche may consume these felowes But Iesus because he woulde shewe howe great the mildenes of a teacher of the ghospell ought to bee bridleed their wrathefulnesse with a sharpe rebuke saiyng Take ye not the dede of Helias for your exaumple He beyng led with the spirite brought the wicked people of that tyme to confusion But as for ye doe not yet vnderstand what spyrite ye ought to bee of That same spirite of the ghospel is more meke then so There shall hereafter come a time of redresse and vengeaunce But vntill that daye the sonne of man is come not to cast awaie mennes liues or soules but to saue them They that do now at this presente kepe vs out of their towne wil peradueÌ„ture an other day hereafter take vs in They are therefore to bee saued that they maie bee in case to repent emende And so leauyng the towne they turned an other waye to an other litle towne By these wordes Iesus toke out of theyr stomakes al desirefulnesse of doing vengeaunce and taught vs to vse fauourable bearyng towardes suche as at the firste begynnyng woulde exclude and kepe out the doctrine of the ghospel from theim allegeyng that it was enough to leaue such for a season vntil they might at a tyme of occasion bee conuerted to a better mynde And it chaunced that as they were walkyng in the waie a certaine man saied vnto him I will folowe the whither soeuer thou goe Iesus saied vnto hym Foxes haue holes and birdes of the ayre haue nestes but the sonne of man hath not where to laie his head Againe it fortuned as they wente that a certaine man of his own voluntarie mynde sayed vnto Iesus I will folowe the whithersoeuer thou shalt goe And Iesus myndyng to shewe that suche as broughte not with them myndes mete for suche a weighty matter were not to bee admitted to the fraternitie of preaching the ghospel for that better it were not to take the matter vpon theÌ„ then to geue it ouer again after it were once taken in hande sayed vnto him Foxes haue holes of theyr owne in the earth and birdes of the aier haue theyr nestes in the trees but the sonne of man hath not anye place where to put hys head in Suche an one therefore as hathe anye thing in this worlde whereon to sette hys delite or whereon to set his ful reste and quiet is no mete folower of the sonne of man He muste renounce all thynges that will folowe me And he saied vnto another folowe me And thesame saied Lord suffre me first to go and buirie my father Iesus saied vnto hym leat the dead buâ—rie their dead But go thou and preache the kyngdom of God An other saied Lord I wil folow the but leaâ—e me first go bid them farewel which are at home at my house Iesus saied vnto him No man that putteth his handes to the plough and looketh backe is apte to the kyngdome of God Againe whan he had cast his iye on a certaine other man he saied vnto hym folowe me But he made this aunswere Maister geue me leaue fyrste to buirie my father But Iesus geuyng a bywoorde that the cause of saluacion is to bee preferred before all poyncâ—es of carnall duetye sayed vnto hym Leate the dead buirye theyr deade but gooe thou and shewe abrode the kyngdome of God By thys exaumple dyd the Lorde forfende the excuses of suche men whiche vnder the colour of naturall affeccion and dutie dooe putte of and delaye the care and earneste appliyng of eternall saluacion And yet a wurse â—orte of menne then those are they whiche vnder the colour of fyndyng stoppes and lettes about the affaires of theyr housholde do prolong drieue of fro morowe to morowe the matter of saluacion whiche oughte euen at the first occasioÌ„ streight way to be gone through withal For there came an other man to hym who beeyng commaunded to folowe him aunswered Maister I will come after thee doe nomore but suffre me to goe bidde my familiar frendes and my housholde farewell Than saied Iesus whosoeuer hath ons put his hande to the plough and than afterwarde loketh backe again is not apte for the kyngdome of God This matter of the ghospell is an high matter and an hard to come to whiche whoso hath ons enterprised thesame must with a peâ—pertuall appliyng of it procede stil and goe forwarde to thynges of more and more perfeccion and neuer turne his mynde awaye to the vyle cares of transitorye thynges of this worlde The .x. Chapter After these thinges the Lorde appointed other seuenty also and sent them two and two before him into euerie citie and place whether he himself would come Therfore he saied vnto them the haâ—uest is great but the labourers are fewe Praie ye therefore the lord of the haruest to send forth labourers into the haruest Goe your waies Behold I send you forth as lambes emong woulfes Beare ye no wallet neither scrip nor shooes and salute no maÌ„ by the waie Into whatsoeuer house ye entre first sate Peace be to this house And if the sonne of peace be there your peace shall teste vpon hym yf not it shall turne to you againe And in the same house tarrye styll eatyng and drinkyng suche as they geue For the labourer is woorthye of his rewarde AFter these thinges the Lord chose and toke out of the noumbre of his disciples other seueÌ„tie also as he had tofore chosen his twelue Apostles and sent them two and two before hym into euerye citie place whether he himself had determined to come to the end that by theyr preaching teaching before thei might prepare and make ready the myndes of the people against the cumming of the Lord. These dyd he euen so enstructe howe to preache and teache his ghospel as he had before taught the twelue and he shewed and opened the cause why he had so encreased the noumbre of preachers saiyng The harueste is greate but the labourers are fewe praye ye
none of the thinges whiche he hath created Howe muche more than will he beeyng youre father prouyde for you whome he so muche more derely loueth aboue all crowes and rauens ¶ Which of you with his taking thought can adde to his stature one cubite if ye than bee not hable to doe that thing whiche is leaste why take ye thought for the remnaunte Consider the lilies how they growe They labour not they sprune not and yet I say vnto you that Salomon in al his royaltie was not clothed like one of these If god so cloth the grasse which is to day in the fielde and tomorow is cast into the fornace how much more will he cloth you O ye of litle fayth And aske not ye what ye shall eate or what ye shall drinke neither clime ye vp on high for al such thinges do the heathen people of the world seâ—e For your father knoweth that ye haue nede of such thinges Wherfore seke ye after the kingdome of god and all these thinges shall bee ministred vnto you And what that to be troubleously vexed with the care of suche thinges is a poyncte not onelye of mistrustefulnesse towardes God but also of folye For it is a playne folye to bee vexed with carefulnesse of mynde whiche shall nothing auayle No manne is hable with all hys carefulnesse to make hys lyfe one day longer then it shoulde bee What that not so muche as the quantitie or stature of youre bodye no nor the shape therof is in your hande God geueth it suche shape as himselfe beste pleaseth he geueth it suche stature as hys will is and euen so dooethe he geue it lyfe too as long as hym lyketh And who of you I praye you is hable throughe hys carefulnesse to adde one cubite more of heithe vnto the stature of his bodye or what man is hable by his carefull thoughte takyng to make one whyte heare of his head blacke or one blacke heare whyte If than in thynges whiche are in mannyer of no weighte at all your carefulnesse can nothyng auayle to what purpose is it to bee carefull concernynge lyfe Nowe to the entente ye maye not bee troubled with care about clothing of your body considre me the lilies whiche growe in the fieldes without anye mannes laboure howe they shoote vp to theyr full heithe and quantitie no manne dressyng them or bestowyng anye laboure aboute them The lilies dooe neyther laboure ne spynne ne weaue and yet the prouydence of youre father dooeth insomuche not suffer them to lacke clothyng that the moste ryche kyng Salomon whan he moste of all shewed the princely porte of hys regall estate was not at anye suche tyme so well arayed as anye one whiche soeuer it bee of the fyelde lilyes whiche shall last but for a shorte tyme. That if god dooe with so greate prouidence cloth a blade euen commonly growing euery where and anone after to vade and perishe away and suche a blade as this daye is freashe and greene in the fielde and the nexte morowe whan it is dryed vp is caste into the fournace mouthe to be burned howe muche more will he not suffer you to bee vnclothed o ye of litle feyth For thys carefulnesse of youres commeth of none other thyng but onely of a mystrustfulnesse towardes youre father beeyng aswell moste mightyfull as also moste lyberall yea and also moste prouydente If he feedethe if he clotheth if he gouernethe all thynges whiche he hathe created than dooe ye also caste awaye all care concernyng thynges of the basseste sorâ—e that is to wete meate drynke and clothyng lette neyther penurye of suche thynges as these kylle your heartes nor more then suffysaunce sette you in pryde Neyther as ydle folkes hange ye all together of the weather obseruyng and markyng all lykelyhoodes and fore geassynges of tempestes weaxing pale for woe as often as the planetes shall threaten penurie or derth of Corne. For concerning suche thinges as these to make great inquisicion and serche afore a long tyme to come is the condicyon of the Gentiles who beeyng wholly wedded vnto the world doe not knowe God But ye that knowe howe gracious and bountyfull a father ye haue in heauen why dooe ye with vayne carefulnesse tormente youre owne heartes For youre father knoweth well enough that ye haue nede of suche thynges as appertayne to the necessitie of nouryshyng and coueryng the bodye Neyther is he so harde that he will suffer you to peryshe for defaulte of suche thynges forasmuche as ye are earnestly occupied about his businesse But rather leat youre chiefe and pryncipall care bee to sette foorth the kyngdome of god whereof I haue specially chosen and appoyncted you to bee publishers and also the mynysters Especially afore al other thynges seke ye the ryghteousnesse therof not consistyng in Iudaicall ceremonyes but in those thynges whiche I haue aforetaughte you and with whole hearte and mynde bee ye earnest in thys thyng whiche is of all the moste greatest The other smaller thynges god himselfe will of hys owne accorde and mocyon geue vnto you euerye one of them and will not suffer any thyng to be wanting ¶ Feare not litle flocke for it is your fathers pleasure to geue you the kingdome Sell that ye haue and geue almes And prepare you bagges whiche were not olde euen a treasure that sayleth not in heauen where no these cometh neither mothe corrupteth For where your treasure is there will your hearte bee also Leat nothyng make you afearde o litle litle flocke ye are but afewe ye are of meane and lowe degree ignoraunt persons ye are of learning or worldly knowelage ye are not wth anye richesse with anye power with any weapon or with any bendes of harnessed men armed agynst thys worlde beeyng full of wiekednesse and readye to aryse agaynste you with all kynde of engyens Yet is there no cause why ye shoulde bee afearde So hath it lyked youre father to reiecte men of power men of learnyng and the proude hearted and vnto you being in worldely acceptacyon persones moste abiecte to geue hys kingdome whiche throughe priuie richesse of the soule and whiche by reason of celestiall fortresses is vnpossyble to bee subdued Wherefore beeyng specially chosen out to so highe a dignitie of the kingdome celestyall contemne ye these basse and vile thinges and being marked to goodes that shall euermore contynue in theyr perfeccyon take ye no regarde of thynges that shall in shorte space decaye and come to naughte That yf yearthlye possessyons dooe hynder you or pulle you backe from thinges beeyng so ferre better then they fel ye that ye haue in your possession and deale the money that is made thereof about for relieuing the nede of the poore Richesse cannot be layed vp in more safe custodie they can not be put to the banke of exchaunge with greatter and more assured encrease or intereste Whoso geueth an almes layeth out hys goodes to receiue intereste at
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
than can be saued for one shall fynd but a fewe persons but either they haue ryches or couet to haue But he recomforted the dismaiyng of his disciples again saiyng The thing whiche with men is vnpossible is possible enough with god It is not of mannes power to despyse rychesse and suche other commodities as folowe at the taile of richesse But this strength and stoutenesse of hert dooeth god geue vnto suche as through simple and vnfeyned beleuyng dooe shewe themselfes apte for to receyue his gyftes And he is with god no longer taken for worldely ryche whosoeuer hath laied away from hym the loue of money and in suche wyse possesseth his money that he wil with all his herte leaue thesame as often as respecte of health and saluacion euerlastyng shall require it Than Peter said Loe we haue forsaken all and folowed thee He said vnto them Uerilye I say vnto you there is no man that hath forsaken house either father or mother either brethren or wife or children for the kingdome of gods sake whiche shall not receiue much more in this worlde and in the world to cum life euerlastyng Of these woordes the Apostles conceyue a good hope the more parte of whom had left altogether whatsoeuer it was that thei were owners of tofore Therfore in the behalf of theÌ„ al speaketh Peter saiyng loe we haue left al and haue folowed thee we haue perfourmed eueÌ„ yesame point also which thou diddest earnestly require of the ryche man Than although it was but a very small porcion that Peter and Andrewe had left albeeit if they had had more more would they haue forsaken The Lorde conneth them thanke for their readinesse in that they had doen and because they should not nede to repente them of that they had dooen sheweth that great gain it is to haue lost worldely rychesse for the kyngdome of God For in lieu and place of transitory and vyle thynges by theÌ„ conteÌ„ned bothe here in this worlde the mynd and soule is enryched with goodes heauenly and also in the worlde to come endlesse felicitie is repaied for them Than furthermore hereupon thus sayd the Lorde This I auouche vnto you for a matter not to be doubted of not to you onely shall it turne to great gaines in the ende to haue left for my sake the litle slender possessions that ye had but also whatsoeuer person shall for the respect of the kingdom of god forsake either house or father or mother or brethren or wife or children he shall bothe in this preseÌ„t life receiue much mo thynges and also better then he lefte and moreouer in the world to cum he shall receiue life euerlastyng Iesus toke vnto him the twelue and said vnto them Behold we goe vp to Ierusalem and al shal be fulfilled that are written by the prophetes of the sonne of man For he shal be deliuered vnto the Gentiles and shal be mocked and despitefully entreated spetted on whan they haue scourged him they will put him to death And the third day he shal arise again And they vnderstode none of these thinges And this saiyng was hid from them soo that they perceyued not the thynges whiche are spoken After that he had with these sayinges somewhat lifted vp and chered the hertes of his disciples agayn he tooke with him the twelue apostles whoÌ„ it was not behoueable to be ignoraunt of any thyng which were wrought and doen for the redeÌ„pcion of maÌ„kind And now beginneth he euen suÌ„what openly and plainly to beate the matter into their heades concerning the death which he should at Ierusalem wittingly willingly dye accordiÌ„g to the foresayinges of the prophetes For he knew very wel that thei should be very sore dismaied and discuÌ„forted with the death of their maister and for that consideracioÌ„ he doâ—th often beate this tale into their heades to the ende that at the laste it may be engrauen in their hertes and that by a litle and a litle they myght bee enured to abide the matter which as yet their eares abhorred to heare meÌ„cioned or spoken of And verily this was none vnbelefe in theym but a certain earnest loue stroÌ„gly working in theÌ„ towardes their maister Seuerally therfore from the cumpany he begoonne to open vnto them that the tyme of hys death did now approch Behold saieth he we are now goyng vp towardes Ierusalem and there shal all thinges be accomplished that haue been writteÌ„ by the prophetes concernyng the sonne of man For he must be deliuered into the handes of the Gentiles and of them shall he be scorned and scourged and spetted on And after that they shall haue scourged him and shall haue mynistred vnto hym all kyndes of reproche and vilanie in wordes thei shal in fine put hym to death but he shal aryse agayne the third day from death to lyfe But this talke because it was nothyng swete ne pleasaunt could in no wise sink in to the Apostles stomakes as commoÌ„ly we are harde of belefe in such matters as we would not with our good willes haue to bee true And they coulde in no wyse perceiue the mysterie of the crosse wherhence redeÌ„pcioÌ„ and saluacion should by a newe found conueighaunce of god cum forth and issue vnto the worlde They had no luste ne fansy to beleue that a man whom they loued so entierly should dye of suche a violent kynde of death neyther coulde they possibly beleue it likely that suche an one should be put to deathe by the handes of the wicked as was hable to do such wonderfull actes and which had so many tymes escaped oute of the handes of suche as had attempted to assail him fasten vpon him and finally they doubted not but that it myghte be afterwarde an easier thyng for hym to bryng to passe not to dye at al thaÌ„ to reuiue again from death as he said he would yea and they thought it better not to dye at all then after death to bee restored to life again And althoughe they coulde not doubte of their maisters trueth in hys wordes yet did they in this maner flatter their owne affeccions they enterpreted that in these wordes of Iesus there lay priuily hidden some figurate mistical maner of speakyng suche as the lord did of a special property that was in him very muche and often vse to bryng in begilyng by meanes of that same colourable speakiÌ„g not only the people but also the very apostles selues as for exauÌ„ple whaÌ„ he willed theÌ„ to beware froÌ„ the leaueÌ„ of the phariseis whaÌ„ he auÌ„swered that he had an other kind of meate whiche he houÌ„gred for whaÌ„ he taught theÌ„ for a lessoÌ„ that a camel might soner passe through a nedles iye then a riche man entre into the kingdome of heauen whan signifiyng that his doctrine must be receiued and conueyed throughly into the very bowels of the soule he saied that no man shoulde haue lyfe in tyme to come onlesse thesame shoulde first eate his
god dooeth not drawe hym to this deiuelishe acte but he is ledde thereunto of his owne inordinate couetise This saying of Iesus sore dismayed all theyr hertes and caste them in a great passion and they begon to aske and serche emong themselues who it shoulde be of whome Iesus had spoken Not one of them knew hymself culpable in his conscience besydes Iudas Iscarioth onely and yet durste not one of them truste his owne selfe in the matter Notwithstandyng Iesus bewrayed not his betrayer but oftentymes pricked his conscience to th entent he shoulde emende And he knewe well enough that Iudas would neuerthelesse continue stil in his madnesse teachyng vs therewhyle to vse the moste fauoure possible towardes synners forasmuche as we cannot be sure whether thesame parties maye one daye come to themselues agayne or not And there was a striefe emong them whiche of them shoulde seme to be the greatest And he sayed vnto them The kynges of nacions reigne ouer them and they that haue autoritie vpon them are called gratious Lordes But ye shall not be so But he that is greattest emong you shal bee as younger and he that is chiefe shall be as he that dooeth ministre For whether is greater he that sitteth at meat or he that serueth Is it not he that sitteth at meate But I am emong you as he that ministreth ye are they whiche haue abidden with me in my temptacions And I appoynt vnto you a kyngdome as my father hath appoynted vnto me that ye maye eate and drynke at my table in my kyngdome and sitte on seates iudgeyng the twelue trybes of Israell Nowe because the Lorde Iesus had in the supper tyme made mencion of the kyngdome of god there eftesones befell a contencion emong the disciples beyng yet weake and hauyng yet still in some behalfe a smatche of the fleashe which of them should after the lordes death haue the primaâ—ie and supremitie in the kyngdome of God For in holdyng forth the breade and the cup vnto theÌ„ he semed to make them all eguall one with another saying deuide ye this emong you But Iesus although he had at sondrie tymes afore also called them backe from suche affeccion yet beyng now veray nere towardes his death he repeateth thesame and beaâ—eth it into theyr heades saying Doe not ye imagine any suche lyke thing in the kyngdom of heauen as ye see in worldly kingdomes It is a ferre other sorte of reygnyng for it standeth by benefites and not by force of armes it is kept and defended by spirituall fence and not by violence it is dilated and enlarged in circuite by perswasion of wordes and not by forceable compulsion For the prynces of this worlde doe exercise a lordelye power ouer suche people as they haue the gouernement and rewle of for they doe not vse perswasion of woordes to make them loue honest wayes but they feare them from euill doynges by terrour of punishemente and of their subiectes they require to haue honour and reuerence doen vnto them though they bee not worthie thereof Yea and the nerer they drawe to the poynte of tyrannie so muche the more obedience and subieccion dooe they require to haue of theyr commons and all the whyle are they honoured of thesame people with titles and styles of estate and royaltee They haue names and styles geuen them to be called prynces fathers to theyr countrey sauers and defendours and consuls because by theyr power they kepe theyr inferiours vnder subieccion Of this sorte forsothe is the reygnyng of the heathen nacions But emong you whom I frame and breake to the kyngdome of the ghospell there shall bee a ferre other trade The greater that euerie one shal be emong you so muche the lesse shall take vnto hym of violent power or of glorie For he shall not haue an iye to oppresse or ouertrede his inferiours with the good giftes and qualities whiche he hath receyued of god but how to dooe his inferiours good therby and how to relieue them neyther shall he take the laude and prayse vnto hymselfe but refer thesame entierly vnto god And yet I speake not this as though there shal not be any ordre in this kyndome but because that he whiche is chosen to the preeminence of beyng a guide vnto others towardes godlynesse shall so greatly serue the commodities of all persones that he maie seme to be a minister and a seruaunt rather then an head He shal make no sekyng ne suite for fauour but his good herte and mynde beyng moste quicke and readie to doe good vnto all persones shall deserue iustely to haue it And as for his autoritie his perfeccion of lyuyng shall mainteine it and not his proude disdeynefull looke or stately porte and countenaunce And let it not greue truely to perfourme and shewe thesame humilitee emong yourselues whiche I haue throughly shewed vnto you whereas of my due right I might haue taken vnto me the state of Lordely power and dominion For considre and pondre ye this in your myndes whether of the twoo semeth the greatter man he that serueth at the table orels he that sitteth at the table is serued doth not he that sitteth seme the greatter maÌ„ Not for that whosoeuer sitteth doune is in dede the greatter man but he rather which enterteineth others with makyng them a feaste is euen for this very respect the greater of dignitie because he dooeth good to many And yet suche an one for courtesy and good maners sake whan the others whom he hath called to his feaste dooe sitte at the table goeth about the house froÌ„ place to place careful and diligent to see that no persone lacke any thing in the feaste and so the carefulnesse of hym alone prouideth for the satisfiyng and well beeyng of all the coumpanye And haue not I vsed my self lyke suche an one among you Haue not I in suche sort been conuersaunt among you as though I wer the seruaÌ„t of you all mynystryng to you of that that was myne owne and takyng care my selfe alone for you all How muche more ought ye to bee ferre from al tirannye and ambicion which in condicion and state are all eguall one with an other whiche ministre vnto others of my thynges and not of your own and whiche haue one maister egually indifferent vnto you all Ye haue receiued the same high and holy caucion or token and pledge of euaÌ„gelical concorde that with what entier loue I haue embraced you with thesame loue ye shoulde embrace one another among your selfes And where reigneth ambicion there cannot concorde bee at any sure staye In the meane tyme honoure must bee willyngly deserued but not vsurped or taken as a thyng of duetie and right For the princes of this worlde although they dooe their offyce rightlye yet because thei require homage and fealtie of their subiectes therfore they shal not haue any reward at all for it before god But as for ye puttyng away al care
and ranne away from them to auoydeit And as for beyng the Messias he had also in veray factes dedes afore that tyme declared hymselfe to bee thesame Wherfore if he had affirmed and auouched hymselfe to be the Messias yet ought not they to haue laid that matier to his charge as a cryme except they had first openly proued that suche thinges as the Prophetes had foresayed concernyng Messias did not agree ne serue to be spoken of hym The hope that they had to put him to a foile and an ouerthrowe was in the greate noumbre of suche a multitude beeyng conspyred together agaynste hym and in that Iesus whom they had accused was altogether destitute and fredeles and finally the iudge being as they supposed a man of no godlines at all Pilate although he was a wurshipper of idolles yet beeyng a man of muche more equitie and conscience then the priestes of the Iewes wynked at the fyrste artycle of the accusacion whiche concerned that tribute ought not to be payed vnto Ceasar and made as though he herd it not partely because he smelled and well apperceyued that it was but a forged matter and partely beecause it was no newe thyng for that poynte to bee reasoned and disputed of amonge the Iewes for so muche as all the whole secte of the Phariseis thought that a people peculiarly and specially chosen and dedicated vnto God ought not to pay any tribute to heathen nacions But of the artycle concernyng to bee a kyng he questioned with Iesus in whom he sawe no spyece ne lykelyhode of any worldly reignyng or of beeyng a kyng he was but one sole persone his apparell his countenaunce all the behaueour of his body shewed all tokens of humilitie and symplenesse Wherfore the president whan he had hearde the accusers tooke him aparte and asked hym whether he were the kyng of Iewes Than Iesus aunswered so thou sayest For the lord did euermore so moderate his aunsweres that bothe he myghte approue his innocencie and yet not laboure to escape from condemnacion and iudgemente forasmuche as he was determined to dye He was the kyng of Iewes and that poynte it was not congruente for hym to saye naye vnto but an other kynde of reigne and kyngdome it was that he went about to recouer to hymselfe and his father After the diuine nature of his Godhead he was the kyng of al thynges of whiche diuine nature Pilate suspected ne thought no suche thynge at all in hym and as touchyng the reygne and kyngdome euangelicall the sayd Pilate had no vnderstandyng forasmuche as he was a man ignoraunte of the lawe and of the Prophetes sauyng that he had hearde that there was looked for of the Iewes one Messias their kyng whatsoeuer he was he coulde not tell whom the whiche rumour he beeyng a man nothyng at all supersticious passed not muche vpon Therefore althoughe he vnderstoode not the aunswere of Iesus yet beeyng not ignoraunte of the Iewes malyce and gatheryng the sobrenesse and humilitie of Iesus euen by his veraye countenaunce he came forth to the byshops of the Iewes and the multitude being there gathered in a clouster together I haue sayed he examined this partie of suche faultes as haue been laied to his charge and I fynde none offence in hym But they as men knowyng in theyr owne conscieÌ„ces what and how they had doen where thei wer not able with euident profes to conuince him and to get the ouerhande of hym they set out the throte and made an opeÌ„ outcry against hym linking together crimes vpon crimes and lies vpoÌ„ lies as thicke as could be Nay ferther more say they a sedicious felowe he is he thoroughly moueth and perswadeth the people all Iewrye ouer with his doctrine beginnyng at Galilee and so all the waye euen tyll he was come to this verye citye This same forsooth is the speciall cryme and faulte that is alledged and laied against euangelical veritie that it maketh coÌ„mocions and sedicioÌ„s in the people whan it is the deuelish sort of men that insourgeth and reyseth garboyle agaynst the veritie whiche they deadly hate and cannot abyde Suche tumultuous garboyle is not of right to bee imputed to the true preachers of the ghospell but to the vncurable malice of such persones as haue more desire to haue the holsom trueth vttrely oppressed and ouerwhelmed then to laye aparte the disease of their malicious hertes For none otherwise dooeth the doctrine of the ghospel trouble the people but as a medicine of physycke dooeth grutche or stiere the body For excepte there bee fyrste a stieryng and a roumbleyng in the body it muste nedes wholly peryshe altogether Whan Piâ—ate heard mencion of Galilee he asked whether the man were of Galilee And as sone as he knew that he belonged vnto Herodes iurisdiccion he sent him to Herode which was also at Hierusalem at that tyme. And whan Herode sawe Iesus he was excedyng glad For he was desyerous to see hym of a long season because he had hearde many thynges of hym and he trusted to haue seene summe myracles dooen by hym Than he questioned with hym many woordes But he aunswered hym nothyng The hygh Priestes and Scribes stoode foorth and accused hym streyghtly And Herode wyth hys men of warre despysed hym And whan he had mocked hym he arayed hym in white clothyng and sente hym agayne to Pylate And thesame daye Pylate and Herode were made frendes together For before they were at varyaunce This accusacion forasmuche as it moued Pylate but a litle or nothynge for he sawe that the wholle mattier was dooen by a conspyracie of the chiefe rewlers and certayne others of the people which were consenters and helpers forewarde to the malyce of thesame head men to saye as they sayed he was veraye desyrous and earneste to remoue both the priesoner and also his accusers to the examinacion and trial of an other iudge to the end that in case he might not bee hable to delyuer Iesus yet at leastwise himselfe for hys parte might be ridde and despeched of the cause He quickely tooke an occasion of thys one lytell woorde Galilee of the whiche countrey Herode was Tetrarche or prynce He therfore demaunded whether Iesus was one of Galilee it was aunswered that he was a Galilean because emongst the common people he was belieued to bee a Nazarite for he had been brought vp there in hys childehoode and had afterwarde led moste parte of hys yeres there Therfore as soone as Pylate perceyued â–ª that to sitte in iudgement vpon the priesoner did belonge vnto Herode he shiefted hym ouer to Herode who at that tyme as it chaunced was at Hierusalem howbeit al this whole matter too was wrought and doeÌ„ by the dispensacion of the wisedome and ordeinaunce of God to th end that the Lorde Iesus might bryng wyth hym a testimonie of hys innocencie from all the benches and courtes of iustice there and that the malice of the byshops Scribes
euen the verai same thing whiche Christ himselfe hath promised vnto you I am with you euen vntyll the consummacion of the worlde Nowe in stede of the bloudie slaughter of beastes whiche the priestes of Moses lawe did vse what kynde of sacrifice shall succede the prophete hath not leaft vnspoken For the psalmiste by inspiracion sayeth thus Sacrifice thou vnto God the sacrifice of laude and paie thy vowes vnto the highest call on me in the daye of tribulacion and I will deliuer thee and thou shalt glorifie me And agayne in thesame place Whoso offreeth me thankes and prayse honoureth me and to hym that ordreeth his conuersacion right wyll I shewe the saluacion of God And in another place Sacrifice ye the sacrifice of righteousnesse and truste ye in the Lorde Ye haue here nowe hearde a threfold manier of sacrifice that is to wete the sacrifice of prayers or vowes whereof Christe hath thus taughte you Whatsoeuer ye shall aske my father in my name he wyll geue it vnto you the sacrifice of laude and prayse whiche it is euidente enoughe that he solemnely executed and accomplished many tymes rendring thankes vnto his father and the sacrifice of righteousnesse whiche geueth and perfourmeth the strength and power of lyfe to the innocente and the seruiceable attendaunce of charitie towardes the nedie And of this righteousnesse dyd he in propre persone shewe vnto you a perfecte exaumple spendyng his own soule and lyfe for his shepe beeyng founde onely and alone emong men in whome no fraude ne guyle was He taught this thing also out of the prophetes wordes saying thus Goe ye and learne what these woordes of the Prophete dooe meane Mercye wyll I haue and not sacrifice In the spirituall temple than vnder the moste highest prieste Christe there shall not nowe bee geuen distribucion of rawe meate out of the fleashe of calfes of goates or of shepe but of the precious bodye and bloud of Iesus Christe whiche he hath once for all offred to th ende that it maye al tymes bee spirituallye taken of his enoynted renewyng vnto themselues after a certaine manier the death of their head king by that thankefull commemoracion Forsouth this is the hoste whiche shall shortely be offred all the world ouer by the priestes whom God hath enoynted of whiche sacrifice Malachias spoke afore in the spirite of Prophecie I haue no wyll in you saieth the Lorde of hosâ—es and gyfte wyll I none take of your hande For from the arisyng of the sunne vnto the goyng downe my name is greate in all nacions and in euery place there is sacrificed and offreed vnto me a clene oblacion And this was it whiche was foretolde to Hely the prieste also that it should come to passe that whosoeuer should come into the newe temple should saye Leat me goe I beseche thee to one syde of the priesthode that I maie eate a morsell This is thesame sacrifice whiche Christe in Estur supper gaue vnto his disciples puttyng foorth breade vnto them whiche he sayed to be his body and geuyng them the cuppe whiche he sayed to bee the cuppe of his bloude by whiche his bloud he consecrated vnto them a newe testamente that is to saye a bande and league of frendeshyp neuer to dye ne decaye All these thynges yf ye twoo haue not sene on your owne parties yet at leastewyse ye mighte haue hearde it of his twelue speciall Apostles by meane of whom he hath wylled all that hath been wrought and dooen to come to the knowlage of all creatures Lyke as Christe cummyng from heauen hath turned all carnall thynges into ghostly the citie the temple the priesthode the sacrifices so woulde he also his kyngdome to bee newe And for thesame cause did he muche vse to call it the kyngdome of heauen because ye should not looke for any suche manier thyng as ye see many in the kyngdome of the worlde For although he were the Lorde of all yea euen before he came downe into the yearth yet was there a ghostlye kyngdome whiche because he would recouer vnto his father he became obedient to thesame vnto the death of the crosse For by that meanes hath he ouercomed and vanquished his aduersarie that waie hath he deliuered his people and made them free by that meanes hath he recouered enlarged and establisshed his kyngdome vnto his father And in dede the Prophete promised Messias by the title of a kyng and a captaine but he assigneth a double cummyng of hym the former whiche your selues haue seen humble and peaceable For he came to heale and not to strieke in the waye of vengeaunce But he shall come in the ende of the worlde with maiestie garded and encoumpaced round about with many thousandes of Aungels to iudge the quicke and deade And now in this tyme because he hath come lowe and mylde many haue taken slaundre of conscience insomuche that euen those same twelue also whome he had out of all the coumpanie specially chosen out as moste feithfull and trustie vnto hym beeyng strieken in a drede haue fled euerie man his waye for feare yea and one hath reneagued hym too saying that he neuer knewe hym But if ye woulde diligentlye compare the writing of the Prophetes with the thynges whiche ye haue seen wrought and doen there should be no cause why ye should bee offended or slaundred but there is cause why ye should acknowlage hym who came suche an one as he was promised to come Consider ye what Zacharie sayeth Beholde thy kyng shall come vnto the righteous and a salueour beeyng hymselfe in fourme of a poore man mountyng vpon an asse and vpon a colte the foale of a she asse He that so came came not to make battaile but to destruie the battayles of the worlde whiche are made and kepte vnder Satans banners For the Prophete bryngeth in byanby after And I shall scattre soondrie waies abrode the carte from Ephraim and the horse from Hierusalem and the bowe of battayle shall be destruied and he shall speake peace to the nacions and his power shall bee from sea to sea Ye sawe him entre the citie of Hierusalem with this pompe partly to mocke the kyngdomes of this worlde and partly because he would putte you in good remembraunce of the prophecie And now marke ye well this poynte whether Esai did promise hym of any other sorte For euery violent takyng of booties and forceable ruffleyng and garment embrewed with bloud shall be for burnyng the meate of fyer For a lytle one is borne to vs a sonne is geuen to vs princely power is set vpon his shoulder and his name shall be called the meruaylous a Counsaillour the God of strength the father of the world to come the Prince of peace his empier shal be multiplied there shal be no ende of peace He shall sitte vpon the seate of Dauid and vpon his kingdome that he may conserue thesame and make
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
law had promised Therfore by their malice it came to passe that the light whiche brought eternall lyfe to the beleuers therof was to them occasion of greater blyndnes But their frowardnes could not hinder the health of theym that beleued in it but rather the blindnes of the Iewes made open way for the Gentiles to the lyght of the ghospel They which vnto that time were taken for the people of God which onely did boaste theimselues in the wurshipping of the true God in the religion of the lawe in the kynred of the fathers and in the promises of Gods testament turned theimselues from the sonne of god when he came to theim And therefore the Iewes being righteously caste out as rebels to the ghospell the grace of the ghospell remoued thence to the Gentiles that the course of thinges being altered they whiche before swelled in pride thorowe the false colour of religion shoulde openly declare their wickednes reiecting the sonne of him whom they wurshipped for God And on the other parte thei which before were vtterly contrary to true religion and dyd wurship beastes and stockes for their goddes shoulde enbrace the holynes of the ghospell by faith howebeit vpon this occasion the Gentyles were so admitted to bee saued by the ghospell that neyther the Iewes nor any other nacions at all shoulde be excluded from hauing entry therunto so they woulde put away their stubbernes and shewe theymselues obedience to faith which is the principall and onely gate to eternall saluacion But as many as receyued hym to theim gaue he power to be the sonnes of God euen them that beleued on his name And albeit many both of the Iewes and the Gentiles whiche loued the worlde more then God withdrewe themselfes from this lighte yet the cumming thereof was not in vayne Firste of all it did manifeste their infelicitie whiche thorowe their owne faulte did depriue themselues of so greate goodnes frely offered vnto them Neyther coulde any man doubte but that by the iuste iudge mente of God they shoulde be reserued to eternall deathe Furthermore it caused that of the contrary parte it shoulde more euidently appeare howe notable the liberalitie of God was to them which with a simple redy faith would receiue the woord of the gospel And for that cause he that was bothe the sonne of God and God did humble himselfe to our lowe estate to thintente that thorowe faith he might exalte vs to his highnes Therfore he toke vpon him the rebukefull misery of our mortalitie to make vs partakers of his godly glory Therefore also he woulde be borne a corporal man of the virgin to thintente we should be borne again spiritual of God and for that purpose he came downe into the earth to carry vs vp into heauen The stately scribes and pharisees the proud kinges and powers of the worlde the stoute and hau◠philosophers were reiected because they woulde not beleue But to this high dignitie were admitted men of lowe degre of litle estimacion without renoume vnlearned persons bondemen barbarous men and sinners whom the worlde hath in no estimacion at all of whom nothing is required but pure faithe neither cunninge nor noblenes of bloode nor yet the professyon of Moses lawe but all that did receyue this worde of what nacion or condicion so euer they were of his behalfe he gaue to theim this dignitie that they beinge graffed in Christ thorow faith and baptisme and hauing professed his name should be made euen the children of God that they mighte bee made by adopcion the same thinge whiche Christe was by nature And what can bee higher then this honour that they whiche before were the children of the deuill inheritours of hell shoulde thorowe faithe onely be made the children of God the brethren of Iesu Christe and coinheritours of the kingdome of heauen As touching the flesh we were all borne the children of wrath of our firste father Adam but by the worde of God we be released from that sinfull kinred touching the spirite we be happily borne again of God by Iesu Christ. Which wer borne not of blood nor of the will of the fleshe nor yet of the will of man but of God For finally God takethe for his children not suche as bee borne the children of Abraham by mans sede or actuall luste in generacion but those that be borne of God by faith Our first father Adam had begotten vs after an vnfortunate and miserable sorte for he begate vs to deathe and hell Moreouer they whiche are borne touchinge the carnal birthe bee not all borne to one estate for some he borne to a kingdome some to bondage But Christe Iesus the auctor of our newe generacion doth regenerate al men without difference to like dignitie that the bondage of sinne and the misery of mortalitie put awaye thorow faith and grace they may be made children of the lyuyng God And the same woorde became fleshe and dwell emong 〈◊〉 Neyther is it any meruail though man be transformed after a sorte into the felowship of the godly nature seyng the woord of God did submit it selfe for this cause to take our fleshe that is to say a mortall body of the virgine ioyning together in himselfe two thynges moste vnlyke God and manne what thing is more frayle or more vile then mans fleash and what thing is more mighty or more excellente then God Neuer meruaill that these thinges were knit to gither It was God that did it Neither mistrust that men may be made the children of God seynge he loued vs so that for our sake he himselfe would be made the sonne of man doubtles he toke vpon him no fantasticall body for who coulde loue a vain vision or a disceitful illusion but truely he toke vpon him the body of a manne that is to say the full and perfect nature of man abhorring not so muche as that parte wherby we be subiect to death and dooe very litel diffre from the kinde of brute beastes And he bacame not man for a small time redy by and by to put awaye that thinge whiche he had taken but to proue assuredly that he toke his manhed not deceitfully or vnder a colour he was long conuersaunt in earth he was hungrie thirstie diuers waies punished suffred death was seen with iyes hearde with eares and touched with handes And to thintent this dignitie should alwaye remaine with mankinde the godhed hauing the manhed with it and in it being glorified sittinge on the righte hande of the father allmighty dooeth stil dwell in vs. And we sawe the glory of it as the glory of the onely begotten sonne of the father full of grace and trueth Neuertheles he lacked not his godly maiestie when he in his manhed walked here in earth for we whiche liued familiarlye with him are witnes that he was both God and man we haue seen him hungry athirst slepinge wepinge vexed and dyinge We haue hearde him speake with the voice of a
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
as he wente aboute to washe his feete euen so nowe he is taught not to truste in his owne strength nor credite hys owne affeccions but distrustyng hymself to depende vpon the helpe of Christe what saieste thou Peter sayeth Iesus howe stoute thynges of thy selfe doest thou promise vs to doe wilte thou bestowe thy 〈◊〉 for me nay but veray experience shall teache thee howe true the saiyng is whiche I speake euen nowe and coulde not bee beleued of thee that is to saye whither I goe thou canste not folowe me the profe therof is at hande For this be thou well assured of that this nyght before the cocke shall crowe that is to saye at the firste cocke crowyng thou shalte haue denied me thrise muche lesse shalte thou bee hable to saue my lyfe with thyne With these woordes our Lorde did restrayne Peters stoute saying although it came of great loue and therewithall warned other that in perylles they shoulde not truste in theyr owne strengthe but whensoeuer they broughte to passe any suche thyng they should knoweledge it to come of the power gyfte of God At these thynges Peter helde his peace as one that was not yet all free from carefulnesse concernyng the betraying whiche Iesus had made menâ—â—on of ¶ The .xiiii. Chapter ¶ And he saied vnto his disciples let not your herte be troubled ye beleue in God beleue also in me In my fathers house are many mansions If it wer not so I would haue tolde you I goe to prepare a place for you And yf I go to prepare a place for you I wyll come againe and receiue you euen vnto my selfe that where I am there may ye bee also and whither I goe ye knowe and the way ye knowe WHen as at this saying whiche sygnifyed that a certayne straunge and ouâ—ragious tempeste was imminente and hanged ouer theim whiche storme shoulde also driue Peter that was moste mannely to so greate erroure that he shoulde thrise thesame nyghte denye the Lorde when as I saye the disciples wer therewith stricken euen to the hertes and after Peters exaumple euerye one stood in dreade of himselfe Iesus beeyng a maister of moste gentlenes dyd with moste fayre and pleasaunt wordes comforte his troubled and sorowfull disciples saiyng All these thynges shall be doubtles whiche I haue tolde you of beforehande But yet there is no cause why ye should therewith be hertelesse or dismayed cruell thynges shall bee dooen againste me and the lyke shall after be dooen againste you nor I am not ignoraunte howe greate the infinnitie of mans nature is But notwithstanding if you will put youre whole affyaunce in God and me ye shall not neede to feare anye violence of wicked men God is almighty and he alone maye doe more than all they that fearcelye stryuen againste vs. And verilye euen by Moyses lawe you truste to hym and in case ye do truely truste to hym it also behoueth you to trust to me I through him and you through me shal haue victory yf distrustyng your owne proper ayde defenses ye wyll fyxe all youre affiaunce and hope vpon me Nor deathe it selfe shall be able to dysceyuer vs lyke as ye shall at a tyme bee partakers of affliccions so shall you bee of croune and glorye I wyll fyrste shewe the waye and exaumple howe to fyghte and to gette victorye by me shall boldnes bee geuen vnto you and felowshyppe of glorye Onely trust vnto me Nowe than In my fathers house be many dwellynges readye 〈◊〉 them that haue victorye for neyther are rewardes prepared for me alone neyther shall Peter alone folowe me but all those that cleaueth vnto me by charitie and fayth of the ghospell shall bee recompensed seuerallye and haue euerye one his rewarde prepared for hym For vnlesse I knewe certaynly that dwellyng places were alreadye prepared for you which are to receiue you that shall in a whyle bee taken oute of the hurly burly of this worlde into the felicitie of euerlastyng lyfe I woulde nowe beforehande haue admonished you That I dooe therefore goe before to my father is to thentente I maye there prepare a place for you also whome I wyll not suffre to be dissociate from me And nowe because I knowe it to be certayne that in my fathers kyngdome euery manne hath his mancion in a readinesse for hym you haue no neede to bee carefull of beyng recompensed it onelye lyeth you vpon hande to fyght manfully And though I dyd go farre awaye to prepare a place for you yet is there no cause for all that why ye shoulde in the meane while thynke your selfe succourlesse for I shall come agayne vnto you for to receyue you wholye vnto me neuer after to departe from me For than wheresoeuer I am there shall you also bee there is no matter why to distruste your cummyng thyther where as I nowe goe to before you and in very dede ye do knowe whither I do go and the waye thyther By this darke parable our Lorde dyd geue them some littell knowledge that he shoulde go to his father but none otherwyse than by death of the crosse The thyng that was gone to was worthye to be desired and well liked but the way to it was thought worthy to be misliked and not to be beloued The disciples coulde not but knowe this hearyng the Lorde so often speakyng thereof but penâ—fenes and obliuiousnesse made theym ignoraunte in the thyng that they knewe ¶ Thomas saieth vnto him Lord we knowe not whether thou goest And howe is it possible for vs to know the waie Iesus saieth vnto him I am the waie and the trueth and the life No man cummeth vnto the father but by me If ye had knowen me ye hadde knowen my father also and nowe ye know him and haue seen him And so therfore Thomas being very desirouse to knowe certainely whyther our Lorde woulde goe sayeth Lorde when we knowe not whether thou goest how can we knowe the waye thither but rather where thou sayeste we knowe both we be in dede ignoraunte in both with this blunte althoughe vehemente saiyng Thomas dyd in a maner force oure Lorde to tell more playnly whyther he woulde goe thence whiche thyng all they dydde for a space euen long to knowe Of trueth Iesus enstructyng framyng and fashyoning his litle by litle doeth in dede teache the thyng that they wishe to knowe but he doeth it as yet couertly to thentente that the thing might more depely be fixed in their mindes whiche they shoulde haue muche a doe and long tyme to learne That is to saye that after he hadde lefte his mortalitie he shoulde retourne agayne to his father from whence he came before he was incarnate but withall he teacheth that the waye vnto the father is open vnto no manne but by the sonne whiche onelye shoulde open the waye to heauen whiche onely shoulde instructe mennes fayth with heauenly knowledge and shoulde bee the onelye fountayne of immortalitie to whome whosoeuer dydde
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
doen hitherto but ghostely thynges and greate trouble shal ye haue for preachyng of my ghospell Wherefore it is necessarye that ye bee strēgthed with power from heauē that ye may be hable to susteyne so chargefull an entrepryse that shall not be brought to passe by mannes policie but by helpe of the holy ghoste For those thynges that haue been hitherto done are but as rules instruccions princyples for young begynners in respecte of setting forward the gospell As that Iohn Baptyzed with water but the holy ghoste gaue he not for it passeth mannes power to geue hym and nothing els preached he but the man should repent and that the kyngdome of heauen was at hand Nowe muste ye haue stronger mayntenaunce to sette forthe the lyuelye doctryne of the ghospell and to beare of the assaultes of the worlde whiche shall stryue agaynste it To bryng that about it is not sufficient that y◠be voyde of synne but ye haue nede of a newe spirite to the settyng forth of this newe kinde of lerning a plenteous spirite that shal aboūdantly assist you an heuenly spirite a spirit lyke fier in whō ye shal be christened within fewe daies This is the baptisme that Iohn could not geue but prophecied that I should geue it For thus sayde he in bearyng wytnesse of me he shall christen you sayed he with the holy ghoste and fyer In tymes past also god endewed hys Prophetes and other holy men with his spirite And I haue brethed my holy spirite on you It is euen the veray same spirite but nowe shall he most plenteously be powred ouerall the whole worlde and shall renewe all thynges Agaynst his cummyng make your selues ready with fastyng and prayer but specially with full truste and confydence that ye maye be fytte instrumentes for hym to spreade abrode his heauenly power Whan they therefore were cum together they asked of him saying Lorde wilte thou at this time testore agayne the kyngdome of Israell And he sayed vnto them It is not for you to knowe the tymes or the seasons which the father hath put in his own power but ye shall receyue power after that the holy ghost is cum vpon you And ye shal be witnesses vnto me not onely in Hierusalē but also in all Iewrye in Samaria euen vnto the worldes ende After Iesus had spoken these wordes vnto his disciples beyng assembled into one place because he woulde haue no variaunce lefte emong theim at hys departyng for euen to that houre they had not yet put oute of theyr heades theyr phantasticall dreame of the kyngdome of Israell to be aduaunced and enlarged by hym they enquyred of the Lorde as he was euen readye streight wayes to departe whether that as soone as he had sente downe the holy ghost he woulde restore his people of Israell to theyr worldelye kyngdome agayne and whether he woulde immediatlye appere before the face of the woorlde in his maiestie For they had not yet conceyued what manner a thyng thys ghostely kyngdome shoulde bee Peter woulde haue had hym establyshe a kyngdome whan he was on the hille The reste also of thapostles what tyme mencion was made of rysyng from deathe to lyfe enquired of hys kyngdome and nowe eftsones vpon that communicacion whiche they had hearde of sending down the holy ghoste they came to remembraunce of a temporall kyngdome For they trusted that it shoulde cum to passe that the Iewes shoulde bee rewlers ouer all the world And in veray dede sure it was to cum that Israell shoulde reigne not that fleashly Israell but he that truelye had deserued this name that is to saye he that in dede were strong in God For Iacob deserued well to haue that name whan he wrastled with thaungell As longe as the worldly manne trusted to his owne desertes he was not hable to satisfye the Iustice of god For all the world for sinne was reproued and subdued vnto punishment But after that manne began to mystruste his owne workes and to sticke vnto the promyses of the gospell he dyd as a man woulde saye ouercum the iustice of god and by force obtayned mercye This kingdome beeyng decayed in euerye place but speciallye emong the Iewes Christe restored through hys gospell The disciples not vnderstandyng thys phansied with them selfes that sum good chaunce woulde cum whiche shoulde delyuer them from all persecucion of the wycked But as for that was not to be loked for before the ende of the worlde Whiche tyme the lorde woulde not haue theim to knowe because it was not expediente for them to knowe it And therfore whan they curyouslye demaunded it he put them to silence with this answer Enquire not of those thynges whyche are not expediente for you to knowe Onely beleue stedfastly dooe that ye are commaunded Ye shal be but ministers in this matier Leaue the procedynges herin the ende of the same to my heauenly father It is not therfore your parte to knowe what yeare what moneth or what houre that kingdome of Israel shal cum which thinges the folysh Calkers curiously seke for As much as my fathers pleasure was that you should knowe I haue tolde you but that time haue I not vttered vnto you because my father reteineth to hymselfe the knowleage therof to this ende that ye be diligent in doing your duties The kingdome of god shal cum finally wheras both the good the bad shal bee rewarded accordyng to their desertes againste whose cummyng must ye bee alwayes ready Albeit this spirituall kyngdome shall in the meane season also appeare in setting forthe whereof god shall vse your helpe but as for rewardyng you therfore let him alone with that Wherfore settyng aparte your desyre to knowe those matters whiche ye oughte not to know make redy youre selues to that that is at hand To the whiche thyng because ye of your own habilitie are not sufficient the holy ghoste accordyng to my promyse shal be powred on you from heauen to augment your strength of mynde and to bryng into youre remembraunce agayne whatsoeuer I haue heretofore taughte you and farther to put in your myndes whatsoeuer thing els it shal behoue you to know And so shal ye being taught by his instructiō and strengthed wyth hys ayde beare wytnesse of me fyrste at Hierusalem accordyng to the saying of the prophete out of Syon shall the lawe procede and the word of the lord out of Hierusalem and sone after throughout all Iewry nexte throughout Samaria which is nygh adioyning to Iewry and fynally through al cuntreys in the world where euer any dwelling of man is For I came indifferently for all mens sakes I died for euery man and eche man hath the gracious fauour of my gospel profered him Hitherto the law hath reigned onely among the Iewes but my father wyl haue his gospel to reigne as farre abrode as the worlde is open or wyde And when he had spoken these wordes while they behelde he was taken
vp on hyght a cloude receyued him vp out of their sight And while thei loked stedfastly vp toward heauen behold two men as he went stode by theÌ„ in white apparell whiche also sayed ye men of Galâ—le why stande ye gasyng vp into heauen The same Iesus which is take vp from you into heauen shall so cum euen as ye haue sene him go into heauen These were the last wordes that our lorde Iesus spake to all his disciples beyng gathered together into one place at Bethany After which wordes wheÌ„ he had blessed them in syght of them al caryed he was vp on hygh so long vntil that a bryght cloude toke the bodie of him cleane out of syght For thaÌ„ was it full tyme for theym to truste no longer vnto his bodely presence that they might were the more spiritual and myght behold Iesus none otherwise than with the iyes of theyr fayth And for this cause when Iesus was taken vp on hygh the disciples stode with their iyes stedfastly fyxed towarde heauen So hard a thing was it to pul them from him whoÌ„ they loued excedyngly though beyng yet but weake They loked also whether that any miracle should be shewed them from aboue Therfore sodenly two messagers frome heauen appered in mannes likenesse in white garmentes the verye fourme caused them not to feare the bryghtnesse of theyr garmentes was conuenient for the messengers of hym that than hastened to his glory These two did with frendly wordes asswage the disciples sorow that they had conceyued by the departure of their lord and called them backe againe from theyr gasing vp which profited them nothyng vnto theyr vocacion saying ye men of Galile why stande ye here loking vp towardes heauen This same Iesus whiche is nowe taken from you to heauen is returned whence he came as ye haue often heard of hym that he came from his father and that he woulde leauyng you in the worlde returne to his father againe He is not taken vp into the ayre as Helyas was but he is receyued into his fathers Palayce and there shall sitte at hys right hande as partener of the kingdom of heaueÌ„ You sawe him going to heauen with a visible body and yet immortall And likewise in tyme to cum shal he returne that they which would not whiles he was here knowledge him to bee theyr sauiour shal than feele hym to bee a iudge He shal not cum againe to you poorely but from on high shal he shewe himselfe to the iyes of al men with greate glory But a fewe of you sawe him goyng vp but euery manne shall see him at his seconde comming Albeit ye must not loke for him immediatly to returne He himselfe shewed you that the gospel of god should fyrste be preached throughout the world Nowe therfore endeuour youreselues rather to do that For ye were not bidden tarye here but to continue at Hierusalem to the ende that after ye haue there receyued the holye ghoste ye maye luckely take in hande this heauenly businesse Than returned they vnto Hierusalem from the mount that is called Oliuete Whiche is from Hierusalem a sabboth dayes iourney And when they wer cum in they went vp into a parlour where abode both Peter and Iames Iohn Andrewe Phylip Thomas Berthelmew Mathew Iames the sonne of Alpheus Symon zelotes Iudas the brother of Iames. These euery one continued with one accorde in prayer supplicacion with the women and Mary the mother of Iesu and with his brethren The numbre of the names that were together were about an hundred and twentye The disciples than obeyed these wordes departyng from the mount called Olyuete whiche our lorde before his death was so delyted with that veraye often he resorted vnto it and vpon the whiche he last also stoode when he was ready to returne vnto heauen repayred to Hierusalem That hyl is from Hierusalem as farre as it were a lawful iourney on the Sabboth daye that is to saye almoste two myles From this hill went he to suffer that shamefull death of the crosse and froÌ„ thence lykewyse he went to glorye within the sight of this hill is Hierusalem situate and sittyng thereupon had he Prophecied with weping teres the distruccion of thesame Citie In this cytie whiche was a murtherer of the prophetes the lorde willed first the lyght of the gospell to sprede partely for because it was so foresaid by prophetes partely that they should haue no pretexte ne cloke lefte them for their excuse whiche otherwise through theyr owne infidelitie woulde vtterly haue perished Chapostles were more desirous to looke vpward to heauen whither their lorde went before theim but we for profite of our neyghbour must often come doune to thinges which bee rather necessary then pleasaunt When they came to Hierusalem they went vp into a certaine parlour where those discyples abode that were emong the reste moste famylyar with Christe that is to saye Simon Peter and Iohn Iames and Andrewe Philippe and Thomas Bartholomewe and Mathewe Iames the soonne of Alpheus and Simon zelotes whiche in Hebrewe was called Cananeus and Iudas by sirname called Thadeus or Lebbeus brother to Iames the yonger Certayne women besydes tarryed in the same parloure whiche of a deuoute loue folowed the Lorde in hys waie rydyng to Hierusalem and had serued him with their goodes Among those was also Marye the mother of Iesus with certayne other hys kynsâ—olkes whome the Hebrues called his brethren Marke me here a litle the beginning of the churche which was than as young borne They were delyted with the cytie Hierusalem whiche signifieth with the Hebrues the sight of peace But suche that take this worlde for theyr cuntrey dwell not in Hierusalem neither attayne they to the quietnesse of an heuenly lyfe Neyther they that haue their myndes troubled with worldlye desyres dwell in Hierusalem The holy ghoste cutteth not into such hertes They were also delited to be in a parloure whiche is an high place of the house For shoppes or worke houses are wonte to occupye the lower partes of houses But he that maketh himselfe readye to bee a dwellyng place for the holy goste must be vtterly voide of all vile cares This is that holye congregacion whiche oure Lorde Iesus chose among all others This parlour was the first house wherin that godly churche dwelled Nowe marke what was here done They spent not the tyme in brablyng or in idle tales but continued all together of one mynde in holye prayer Christes church is not there where is not agrement and concorde Theyr prayers God accepteth not whiche loue not brotherly Neyther is he woorthye to be heard the prayeth not instantly The holy congregation prayeth al one thyng Where one prayeth for riches an other wisheth the deathe of his enemye an other for long lyfe another for promocion an other an other thinge there is no praier mete for Christes congregacion The reste also of the disciples resorted to the
one cubite â–ª Considre the lâ—lies howe they grow c. Seke ye after the kyngdom of god c. For it is your fathers pleasure to geue you the kingdome Sel that ye haue and geue almes where your treasour is there will your hearte be also Leate you loâ—gnes bee girt about And yt he come in the seconde watche c. Be ye therfore readye also for the sonne of man will come c Who is a seithful stewarde whome his lorde shal make rewler ouer his housholde But if the seruauÌ„t saie in his hert my Lorde will differ his cumming The Lorde of that seruaunte wil come For vnto whome soeuer muche is geuen of him shal bee muche required c. But I must be baptised with a baptisme c. The father shall bee diuided against the â—onne Whan ye see a cloude arise out of the west c. But how happeneth it yâ— ye can not skill of this time Whan the goeste with thine aduersarie to the reweler Thou shalte not departe thence c. Certain meÌ„ that shewed him of the Galileans c. Excepte ye repente ye shall all lykewise perishe A certaine man had a figtre planted in his vineyard c. There was a woman whiche had a spirite of infirmitie eighteene yeres c. When Iessawe hir he called hir vnto hym c. And ought not this daughter of Abraham c. What is the kingdoÌ„e of god like c. It is lyke a grayne of mustardsede c. Then saied one vnto him Lord are there fewe that be saued Many will seke to entre in c Departe from me al ye that worke iniquitie There shal bee weping c. And they shal cuÌ„from the east and froÌ„ the west There are last whiche shal be first For it cannot be that a Prophete perishe any other where saue at Ierusalem c Beholde your habytacioÌ„ is left vnto you desolate And behold there was a certaine man before hym which hadde the dropsy And they could not aunswer him again to these thinges And he put forth also a simylytude to the geastes whan he marked howe they pressed to the higheste roumes c And thou than with shame begyn to take the loweste roume But rather whan thou art bidden goe and syâ— in the lowest roume For whosoeuer exalteth himself c. Whan thou makest a dyner or supper call not thy freÌ„des c. But whan thou makest a feast call the poore But thou shalt be recompensed at the resurreccion A certaylie man ordeined a great supper c. An other saied I haue bought fiue yoke of oxen c. Go quickly into the stretes c. Go out vnto the highe wayes and hedges and compell theÌ„ to cum in For I saye vnto you c Whiche of you disposed to build a toure So likewise whosoâ—uer he be of you that forsakethe not all c. It is neythâ—r good for â— lande nor yet for the dounghill He that hath eares to heare let hym heare What man among you hauyng an hundred sâ—epâ— â–ª I saâ—e vnto you yâ— lykewyse ioye shall bee in heauen Eyther what womaÌ„ hauing reÌ„ne grotes yf she lose one Geue me the porcion of the goodes c. And there he wasted his goodes c. And cam to a citezen of thatsame countrey Than he came to him self c. And he said How many hyred seruauntes at my fathers haue bread enough c. I wil aryse goe to my father c. And wyll say to hym father I haue sinned c. And am no more woorthye to bee called thy soonne And hadde compassion And ranne fell on his necke and kissed hym Father I haue sinned against heauen c. But his father sayd to his seruauntes c And putte a tyng on his hande c And leat vs eate and be merie The elder sonne was in the field And called one of the seruauÌ„tes and asked what these thynges ment Loe these many yeres haue I doeÌ„ thee seruice c. It was mete that we shoulde make mery c. What shall I dooe for my mayster taketh froÌ„ me the stewardship c Take thy bill c. and write fiftie Make you frendes of the vnrighteous MaÌ„mon That when ye shal haue nede they mai receiue you into euerlastynge habitacioÌ„s He that is faitheful in that whiche is leaste is faithful also in much And he that is vnrighteous in that least c. No seruauÌ„t can serue two maysters c. Ye are they which iustifie your selues afore men But God knoweth your hertes And euerye 〈◊〉 striueth 〈…〉 in Whosoeueâ— forsakethe hys wyfe maryeth an other committeth aduoutrye Easier it is for heauen yearth to perishâ— c. And there was a certain begger namâ—d Lazarus c. The dogges came 〈◊〉 and liâ—ked his sores And he cried Father Abraham haue mercie vpoÌ„ me Betwene vs and you there is a great space sette Than he sayed I â—raye thee send him to my fathers house c. But yf one come to them from the deade they wil repente c. It caÌ„not be but offences will come If thy brother trespace against thee rebuke hym And if he repente forgeue hym Lorde encrease our faith If ye had faith lyke a grain of mustardesede Whiche of you if he hadde a seruaunte ploughing c. Dooeth he thanke yâ— seruaunte because he did the thinges c. We are vnprofitable seruauntes Goe â–ª shewe your selfes vnto the priestes c. And one of theim c. turned backe There are not founde that returned Thy faythe hathe made the whole The kyngdome of god shall not coÌ„â— with waytyng And they shall saye to you se here But fyrste must he suffre manye thynges And it happened in the dayes of Noe. Gene. viii v. Mat. xxiiii Likewise also as it chauÌ„ced in the dayes of Lot Gene. .xix. â— At that daye he that is on the house toppe c. Remembre Lottes wife In the nyght there shal be two in one bedde c That meâ— ought alwaie to praie c. There was in a certaine citie a iudge whiche feared not God c. And shal not God auenge his elect Neuerthelesse whan the sonne of maÌ„ cometh Twoo men went vp into the temple to praie I saie vnto you this man departed iustifyed more thaÌ„ the other But Iesus saied Suffer the children to cum vnto me Whosoeuer receiueth not the. c. Good mayster what oughte I to doe why callest thou me good c. Thou knowest the coÌ„maundemeÌ„ntes Sel al that thou hast He was sorye for he was veraie ryche It is easier for a camell to goe thorough a nedles iye c. The thynges whiche are vnpossible c. He cryeth saying Iesus thou soÌ„ne of Dauid haue mercie vpoÌ„ me What wilt thou that I doe vnto thee The fayth hath saued thee There was a man named Zacheus Math. xiii Luke â–ª x. Math. xvi Luke ix Iohn vi Marke vi Math. xiii Luke iiii And he ran beefore and clymed into
fathers house bee in anye mansionâ—s c. I am the waye of trueth and life No manne cummeth to the father but by me c. He that hath seen me hath seen the father whatsoeuer ye aske in my name Peace I leaue vâ—tâ— you The prince of this worlde cummeth hath nothing in me Arise let vs go hence Yf ye byde in me c aske what ye â—yl and it shall bee geuen you CoÌ„tinue 〈◊〉 in my loue c. But nowe haue they nothing to cloke theyr sinne withall It is expedient for you that I goe awaye For if I goe not away the coÌ„forter wil not cum vnto you and of righteousnesse c. Of iudâ—emeÌ„t because the prince of this world is iudgâ—d already What is this that he sayeth vnto vs after a while Whatsoeuer ye shall aske my father in my name he shall geue it you Now ye beleue c I desâ—eâ— not that thou shouldest take them c. The glorye which thou gauest me I haue geuen them Peter stode at the doore without I euer taught in the Synagogue My kyngdome is not of this worlde c. For this cause was I borne c Hayle king of the Iewes Whoso maketh hymselfe a kyng is against Ceasar It was the preparyng daye of Easter aboute the siâ—te houre The wrytyng was Iesus of Nazareth c. One of the souldiers thrust him into the syde and furth â—â— came there out watâ—r and bloude They haue takeÌ„ awaye the lord c. Iesus than came and toke breade c. Folow 〈◊〉 me To whome also he shewed hym selfe alyue after hys passon And commaunded them that they shoulde not departe from Ierusalem c. For Iohn truly baptised with water Whan they therefore were cuÌ„ together they asked of hiÌ„ sayinge Lorde c. And he sayed vnto theÌ„ It is not for you c. And while they looked stedfastiye vp towarde heauen beholde c. They went vp into a parlour And whan he was hanged he burst a sunder c. And no man dwellyng therin c. And whan they praied they sayed c. And they gaue foorth theyr lottes Whan the fiftie daies wer cum to an ende And there appared vnto theÌ„ cloueÌ„ touÌ„ges c. And they wet filled all with the holy gost c Whan thys was noysed about the multitude came together They wordred at and maruailed They were all amased woâ—dred c. But Peter stepped forth With the eleuen With youre eares beare ye my wordes For these men are not as ye suppose c. Whome God hath reysed vp and loosed the sorowes of death For Dauyd speaketh of him Afore hande I saw god all wayes beefore me For he is both dead buried c. Therfore seyng he was a prophete He knowiÌ„g this before spake of the resurreccioÌ„ of Christ. Wherof all we are witnesses For Dauid is not asceÌ„ded into heauen God hathe made the same Iesus whâ—me ye haue crucifyed Lord and Christ. For the promyse â–ª was made to you and to your childreÌ„ And with many other woordes bare he witnesse c. And exâ—orted tâ—em saying Saue your selues from this vntoward generacion Then they that gladly receyued his preaching c. In breaking of bread c. And in prayers And feare came ouer euery soule And solde their possessioÌ„s and goodes And brake bread from house to house c. Whan he sawe Peter Iohn c. In the name of Iesus Christe of Nazareth arise and walke Of that which we are witnesses Whan the tyme of refreshing coÌ„meth And preached in Iesus the resurrection froÌ„ death And whan they had set them before them they asked by what power or in what name haue ye doen this Let vs threaten charge them c. So threatned they theÌ„ and let theÌ„ go c. And whan they heardâ— that they lift vp their voyces to God with one accord And assone as they had made theyr prayer the place moued where they were c. And they were fylled with the holy ghoste they spake the wordes of God boldly And distribucion was made vnto euery man accordyng as he had nede A certyne man named Ananias c Ananias howe is it that SathaÌ„ hath fylled thyne herte that thou shouldest lie vnto the holy ghost c. Whan Ananias hearde these woordes he fell downe and gaue vp the ghoste c. Than Peter sayed vnto her why haue ye agreed together to tempte the spirite of the lorde c. And of the others durst no maÌ„ ioyne himselfe to theÌ„ Neuertheles the people magnifyed theym And they laied handes on the Apostles put them in the 〈◊〉 pryson And they brought theÌ„ without violence For they feared the people c. Beholde ye haue fylled Hierusalem with youre doctrine The God of our fathers reised vp Iesus whome ye slew and haue hanged on tree For before those dayes rose vp one Theudas And they departed from the couÌ„sell reioysyng that they were couÌ„ted worthy to suffer rebuke for his name It is not meete that we shoulde leaue the woorde of god serue tables Wherefore brethren loke ye out among you seuen of honest reporte c. And they chose SteueÌ„ a man ful of faith and of the holy ghost c. And theâ— moued the people the elders and the Scribes For we hearde hym saye this Iesus of Nazareth shal destroye this place Get the 〈◊〉 of the countrey â–ª 〈◊〉 thy 〈◊〉 And promised that â—â— would geâ—â— it to hym to possesse And he gaue him the couenaunt of circuÌ„cision Who made the a ruler and iudge ouer vs This man receiued the worde of life to geue vnto vs c. And they made a calfe in those dayes and offered sacrifices And ye toke vnto you the tabernacle of Moloch Which of â— Prophetes haue not your fathers persecuted And the witnesses laied downe their clothes at a younge mans feete whose name was Saule Lorde laye not this sinne to their charge And at that time there was a great persecucion against the coÌ„gregacion whiche was at IerusaleÌ„ As for Saul he made hauocke of the congregacyon c. But as sone as they gaue credit to Philippes c. They were baptised bothe men women c. The herte â— is not right in the sight of god RepeÌ„t therfore of this thy wickednes c. Praye ye to the lorde for me that none of these thiÌ„ges c. And behold a man of Ethiopia And as they went on their waye And assone as they wâ—â— cum oute of the water And there was a certayne discyple They watched the gates day and nyght to kyll hym And turned hym to the body said Tabitha aryse A deuouâ—e maÌ„ and one that feared God Beholde I am he whoÌ„e ye seke what is the cause wherfore ye are cumme Than called he theÌ„ 〈◊〉 lodged theÌ„ It is an vnlawful thiÌ„g for a man yâ— is a Iew to company or cum vnto an alien For what enteÌ„t haue ye sent for me Howe
redempcion in Israell Now had the lorde Iesus receyued witnesse of his cumming into this world of Aungels of the virgyn Marie of her spouse Ioseph who had neuer hadde to do with her of zacharie being a prieste of the young babe Iohn being yet in his mothers woumbe vnborne of Elizabeth being a maried woman of shepeheardes of wyise menne called Magians of Scribes who gaue vndoubted sentence and iudgemente oute of the prophecie in what place Christe shoulde bee borne of Herode being in drede and feare leste some eiuyll shoulde growe to him by Christes natiuytie of Symeon who was neyther pryeste ne leuite but an vpright liuyng man and nothyng els nowe remayned that he myghte haue semblable testymonie of a wedowe too So greate was the efficacye and vertue of thys young babe not yet shewing furthe his full mighte and power that he rauyshed all thynges with the spiryte of God enspiryng the humble and poore sorte with the holye ghoste stryekyng the proude with sore trouble of mynde and with feare so that of these preambles of thinges it might without anye dyfficultie bee gathered what chaunge of the worlde was lykelye in tyme comming to be whan the same childe being once come to full age would openlye vtter foorthe that same godlye voyce of hys and whan he shoulde through doing miracles daily more and more weare famouse whaÌ„ he should dye and arise agayne to lyfe and whan he shoulde plenteouslye power furthe the holye ghoste from heauen vpon all suche as beleued on hym So then nexte after an olde manne that had long tyme liued withoute anye wife foloweth and olde woman that had many yeres liued a wedowe without an housbande For a certayne woman there was called Anna whiche had that name geuen her of the thyng that was in her that is to saye of Grace for hyghlye endued she was with the spyryte of prophecye She was the daughter of Phanuell beeyng a manne of good fame and muche commended and of the tribe of Aser whiche trybe beyng the eyght in order emong the twelue dooeth vnder a certayne pryuie fygure sygnifye the blyssednesse of the resurreccyon whiche solemnytye the doctryne of the ghospell hath added to the hallowyng of the Sabbothes that the Iewes dydde vse For Aser in Hebrue is as muche to saye in Englyshe as Blissed Thys Anna in that she was so ferre stryeken in age seemed to haue beene delayed from dying and preserued in thys lyfe for none other purpose but that being an olde woman she mighte according as she had afore tymes with moste feruente prayers wyshed and desired see the young babe that was promysed whiche shoulde bryng healthe and saluacyon to the people of Israell For the holye ghoste had put in hâ—r minde that he was alreadye borne euen by the same suggestion of the spirite of God whiche Symeon had tofore bene enspired withall came thys Anna vpon them euen in the veraye same houre whyle these thynges whiche we haue alreadye tolde were in doyng within the temple This Anna in the tyme whan virginitie was not yet honourable neto bee gloryed of emong the Iewes had liued with an housbande of her owne by the space of seuen yeres from her maydenhood So muche tyme she was contente because of the custome to bestowe in hauing an housbande for brynging furthe of chyldren But all the resydue of her lyfe she consecrated to the onelye seruing of god in contemplacion For she contynued in the state of wedowhod about the space of fourescore and foure yeres After that she had once assayed wedlocke although she were yet of lustie age and in the veraye floure of her tyme yet had she no manyer mynde ne thoughte to marrye any more agayn but eueÌ„ as a woman being dead to the world and now wholy dedicated vnto god she almoste neuer departed from the temple but was there busilye doing sacrifice vnto him with euangelical oblacions not only in the day time but also by night offering herselfe vnto the lorde a liuely a reasonable and an acceptable hoste For her bodye she offered with often fastyng and her soule with deuoute meditacyons and prayers And euen while the aforesayde rytes and ceremonies of purificacion were in doing within the temple in the veray houre whyle Symeon is in hys prophetycall talke in the veraye momente whyle all thinges are full of holye and godlye wordes both of reioysing and of thankes geuyng for thys heauenlye young babe thys Anna too euen as god woulde haue it commeth emong them that she also might be a witnesse of the same childe that borne he was and that she myghte ioyne the affeccyons of her hearte with the ioyfulnesse of the others extollyng and hyghelye praysyng the bounteouse goodnesse of god for that he had caste so mercifull an iye vpon his people Neyther did she whan she was in coumpaigny and presence of others kepe secret the thing that she had seene with her iyes and the whiche she hadde learned by Goddes inspiracyon but she woulde euermore bee speaking and talking of thys chylde vnto all suche as were in Hierusalem and loked for the redempcion of the people of Israell And thys was enough for a womanne being a wedowe onelye in the temple to talke and to auouche that Christe was come and the same to entimate and disclose vnto a fewe persones abrode beeyng desyrouse and hungrie of it For that same tyme was not yet come which was reserued for the Apostles whan they shoulde bee replenished with the holy gost of the whiche Apostles it is sayde in the Psalme of Dauid Into all the yearthe is theyr sonne gone furth and their wordes into all the endes of the worlde throughout ¶ And whan they had perfourmed all thynges accordyng to the lawe of the Lorde they returned into Galile to theyr owne citie Nazareth And the childe grewe and waxed strong in spirite and was filled with wisedome and the grace of God was vpon hym All thinges being at the last fully and ordrely executed as muche as the lawe of Moyses had prescribed for the purificacyon of women late delyuered of childe they returned into Bethleem where the chylde was borne But whan king Herode beeyng doone to wete by the Magians that there was a newe king of the people of Israell borne had commaunded all the infantes to bee flayne as many as within two yeres daye next afore passed had bene borne in Bethleem and in all the circuite of the same lordeship or countie Ioseph being aduertised and warned in his slepe so to doe conueighed awaye prieuelye bothe the childe and the mother that bore it into Egipte and there made their abode vntill the death of the wieked kyng That thyng done they eftesons returned at the warnyng of an aungell not into Bethleem leste some occasyon of shewing ferther crueltie mighte perchaunce thereby haue bene geuen to the sonne of Herode who had at that tyme succeded his father in a porcion of his
kyngdome but they returned into the countreye of Galyle vnto the cytye of Nazareth where the babe was firste conceyued in hys mothers woumbe For his minde was to liue in a corner out of the way for a time and in dede keping himselfe in the poore citie of Nazareth â–ª it was an easy thing for him to beguile the crueltie of them that dredde the arising of a newe king And thus hitherto that same oure heauenly soueraigne lorde and prince who had for oure sakes adbassed and humbled hymselfe downe euen to swadlyng cloutes to the cradle to crying in his swathing bandes as other children doe to the strengthlesse babehoode of the bodye was preached and declared to the worlde by the onelye testymonie of other folkes talkyng But hys age by litle and litle growing vp dyd from tyme to tyme encrease the bygnesse of hys stature and the strength of his body in whiche body as in a tabernacle there clearely appered a certayn wonderful towardnesse and natural inclinacion to vertue euidently declaring that somewhat there was in him more then a man The strength also of the spirite continuallye encreased in hym daylye more and more shewing it selfe foorthe in hys countenaunce in hys passe in hys talke and in hys doinges in all whiche there was not so muche as any one poincte but it was euen full of the spiryte of myldenesse and humylytie of chastytie of amyablenesse and of godlye zeale For he was nothyng subiecte to those vices whiche the yeres of childehood is commonly woonte to bee encoumbred with that is to wete fondenesse of speaking and doyng thinges wantonnesse inconstauncie and foly but the heauenlye wysedome wherwith he was replenyshed not tarying for the yeres and age that discrecion oughte to bee in dyd euen than already in such wise shewe it selfe that wheras he was afore commended and set furthe by the testimony of others nowe by his owne vertues and giftes of grace being suche as fewe other men had he was made bothe wonderful to all persones and also worthy to be loued Wisedome holynesse perfeccyon of liuing ripenesse of discression being in hym suche and so greate as cannot in any other man of right aunciente yeres be founde made him wondrefull vnto all men and the delectable swetenesse of his conuersacyon his ientle familiare facyon towardes all folkes and hys humble softenesse made hym vnto all men amâ—able Neyther was the fauoure that men dyd beare hym fauoure of the common sorte or for a lytle season suche as that same age of chyldehoode doeth ofte tymes gather through humayne qualities as in exaumple for the respect of beautie and welfauourednesse or otherwise for aptitude and quickenesse of taking that is taught them whiche is in some chyldren beefore theyr time but in hym there shined a certayne godlye and wondrefull grace mightily drawing all men to the loue of hys vertuousenesse ¶ And his father and mother wente to Hierusalem euery yere at the feaste of Estur And whan he was twelue yere olde they wente vp to Hierusalem after the custome of the feaste daye And whan they had fulfilled the dayes as they returned home the childe Iesus abode still in Hierusalem and hys father and mother knewe not of it but they supposyng him to haue bene in the compaygnye came a dayes iourney and soughte hym emong theyr kinsfolke and acquaintaunce And whan they founde him not â–ª they went backe agayn to Ierusalem and sought hym And it fortuned that after three dayes they founde him in the teÌ„ple sitting in the middes of the doctoures hearyng them and opposing them And all that hearde him were astouned at his vnderstandyng and aunswers And although Nazareth was somewhat ferre in dystaunce from Hierusalem yet neuerthelesse the parentes of Iesus beeyng folkes of muche deuocion wente thither euery yere once and that was at the festiuall daye of Estur whiche feaste was emong the Iewes kepte highe and holy with al possible deuocion and solemnitie And this was the daye at whiche that same lambe not knowing any manier spotte of synne was marked and appoynted to be offred vp in sacrifice at his due tyme. The chylde also beeyng vnder the guydyng of his mother and his fosterfather euen than as younge as he was accustomed himselfe to deuout seruing of god for our ensaumple putting all fathers and mothers in remembrauÌ„ce of theyr dueties who are bounde to restreigne theyr children that are come of them from all wantonnesse euen at the first daye yes euen in theyr veraye cradles and the same to enure to holye conuersacion and to earneste applying of true godlynesse whyle theyr age is yet tender and theyr naturall disposicion yet ientle softe and plyaunte vnto all manier traynyng in vertue The childe Iesus neded not the scoolyng or ordreyng of anye other persone but it was an exaumple ordeyned for other parentes howe to bryng vp theyr chyldren chastelye and vertuouslye and also a fourme or trade shewed vnto all young chyldren how they oughte to vse themselues obedient to theyr parentes whan they are by the same exhorted and aduertysed to thynges that are holye and godlye But whan hys chyldehood by reason of a more noumber of yeres was nowe growen to a litle more strength and begoon to drawe wel towardes the stature of a younge strieplyng he beeyng of the full age of twelue yeres olde and hys patentes accordyng to the auncyente custome had gone to Hierusalem at the day of Estur and the chylde awaytyng on them in theyr compaygny as soone as al thinges were finyshed that to the solemne obseruyng of that feaste dyd appertayne and the dayes throughlye expired in whiche due attendaunce muste bee geuen to the dyuyne seruice in the temple whereas his mother and Ioseph were returned homewarde towarde Nazareth the childe Iesus remayned styll at Hierusalem euen than beefore his full age shewing hymselfe glad and ready to accomplyshe the commaundemeÌ„tes and message of his father for the doyng wherof he had bene sent into the worlde But hys parentes knewe nothyng of hys tarying behynde But whan they sawe that he came not home agayne to Nazareth they accordyng to the common rate of care that other parentes take for theyr children greatly mused and wondred what had befallen And in dede at the firste they demed that he had hanged on the compaignye of some of his felowes and kinsfolkes and by reason therof had bene the slacker in cumming They geat them therefore backe agayn euen the same way that they had come to the mountenauÌ„câ— in manyer of one whole dayes iourneye makyng searche for hym emonge theyr acquayntaunce and kinsfolkes in coumpany of whome suche litle chyldren are often times woonte to make taryaunce and lyngeryng because the affeccionate desire of theyr kinsfolke or alliaunce doth commonlye kepe them backe and maketh them to tary But emongst al these was Iesus not found who taughte men euen than alreadye as young as he was that suche an one as is willing to
allureth Nathanaell to goe to Iesu the fountayn it selfe not doubtyng but that he woulde beleue as soone as he had seene and heard him If you doubt sayeth he to credite me come your selfe and see Iesus sawe Nathanael cumming to him and sayeth of him beholde a right Israelite in whome is no guile Nathanael saieth vnto him Whence knowest thou me Iesus aunswered and said vnto him Before that Philip called the when thou wast vnder the figge tree I saw the. Nathanael aunswered and saide vnto him Rabbi thou art euen the very sonne of God thou art the king of Israel And Iesus who as yet was of no fame or renoume by working any miracles sumwhat to open his godlye power by the knowlage he had of secrete thinges whē he behelde Nathanael cūmyng toward hym turned to his dysciples before Philip gaue hym any warning of hym before he named hym and shewed Nathanaell to them saying Behold a verye Israelite in dede in whome there is no guile In these wordes Iesus did both prayse the true meaning beliefe of Nathanael and also his pure desyre to haue knowlage whereas they which vntruely doe boast themselues to be Israelites are wont to be busy and curious of a desyre they haue to lay matters to mennes charge Nathanaell perceiuing that Iesus shewed by these wordes how that he knewe well inough the communicacion which was betwene Philip and him concerning Iesus hymselfe meruaylyng how this came to his knowledge for as yet he toke Iesus to be none other but mā sayth vnto him how knowest thou me But Iesus yet declaring more euidently how he knew the thoughtes of men were they neuer so secret sayth before Philip called the when thou wast vnder the figtree I had already sene the. The cōmunicaciō was but betwene them two and there was no witnes by that could make any relacion thereof The place was expressed and the figtree was noted and spoken of by the way in a mistery as a thing priuie and of counsel to his firste fault that is to saye of hys vnbeliefe whiche faute they must nedes leaue that will knowe Christ. It was manifest by these argumentes that Iesus knewe the matter of theyr whole communicacyon wherof neuerthelesse he maketh no great rehersal lest he should seme to vp braide hym with his lacke of fayth which was sham fast and asked the question of a good symple mynde Assone as Nathanaell hearde these thinges who was perswaded that the secretes of the hearte was open to god onely and that the thing which he heard was more than man could do nowe beeyng nothyng offended with the doubte concernyng the name of the place of Christes birth he gaue his verdit of hym saying maister Thou arte the very sonne of god by whom the father hath determined to deliuer his people Thou art that king of Israel whiche was long a goe promised by the prophecies of the Prophetes Iesus aunswered and said vnto him because I say de vnto thee I saw thee vnder the figtree thou beleuest Thou shalt see greater thinges than these And he sayeth vnto him Uerely verely I say vnto you herafter shall ye see heauen open and the aungels of god ascending and descending ouer the sonne of man Iesus gladly enbracing the mannes so ready and chereful fayth and his so euangelicall profession doeth stablishe also the opynyon that Nathanaell had of him And now more euidently declaring his godly nature sayth Thou hast hereby conceiued a beliefe that I am the very Messias king of Israel which was promised because I tolde thee howe I sawe thee euen then when thou waste with Philip vnder the figtree and therefore thou hast a very good opinion of me In tyme to come thou shalt see more apparaunte sygnes whereby thyne opinion of me may encrease And foorthe withall Iesus turned hym to his other disciples of whome as yet neuer a one did iudge of hym according to hys dignitie and he sayde vnto them Take thys for a suretie hereafter y◠shall see the heauens open and the aungels of God ascendyng and descendyng ouer the sonne of manne By thys derke saying our Lorde Iesus did styrre vp the fayth of his disciples which although it were simple and vncorrupted yet was it not fully enstructed and besyde that far from the perfect knowledge of the excellencie of Christ He did styrre vp their faith I say to the lookyng for of greater miracles and therby to haue higher knowledge For althoughe the disciples did fantasie as it were in a dreame some thing to be in Christ passing mannes nature whereat they marueiled neuerthelesse they dyd not as yet vtterly beleue that the fulnesse of the Godhead was in hym Nathanaell dyd confesse the selfesame thinges whiche Peter dyd after confesse But because hys meaning was not lyke Peters he had not therefore lyke aunswere that Peter had whiche was Upon this stone I will buylde my churche And to thee wyl I geue the keyes of the kingdōe of heauen And in very dede for because some that were very mē are called the sonnes of god in holy scripture for their great holines and other besides Christ also did many times se before thinges which shoulde folowe by the inspiracyon of the holy ghoste therefore it is not to bee marueiled at if Christe knewe without relacion of any other what was doen secretly betwene the two disciples Furthermore in that he called hym kyng of Israell intending thereby to honour Iesus as it were with an hye and gloryous tytle it declareth that euen as yet he dreamed of a worldelye kyngdome And to haue a kingdome in thys worlde is but a very base an earthly thing But it is a thyng of far more honour to bee kyng of all the whole worlde and also of aungels This thing mente Christe when he sayde that the aungels as ministers diligent to doe seruice should ascende and descende ouer the sonne of man And although the disciples did not yet vnderstande at that tyme this saying of Iesu neuerthelesse he dyd hyde it and layed it vp in theyr myndes as a seede whiche shoulde bryng foorthe fruicte in due tyme For afterwarde we knew how the aungels dyd often knowledge hym to bee kyng of all thynges by theyr obedient seruice as whan Gabriel brought tidinges of his concepcion when they song at hys natiuitie Glory be to god that is aboue when at diuerse tymes they appearing to Ioseph did procure the safegarde of the childe when they did hym seruice after he was tempted of the deuyll when they dyd coumfort hym in his conflict at the tyme he swe◠water and bloud and whiles they did often appeare in the tyme of hys resurreccion Agayne also when in all mens sight he was taken vp into heauen the aungels wer present as suerties of the promise of his returne And that in dede shal be doen most specially whē he shal come in the cloudes with the maiestie of his father and with the
whole hoste and company of aungeâ—s to iudge bothe quicke and dead and to deliuer a kingdome to god the father ¶ The .ii Chapter And the third day there was a mariage in Cana a citie of Galile and the mother of Iesus was there and Iesus was called and his disciples vnto the mariage And when the wine fayled the mother of Iesus saith vnto him they haue no wine Iesus sayth vnto her woman what haue I to doe with thee myne houre is not yet come ANd Iesus had not taryed long in Galile but thorowe working of a miracle he begaÌ„ to declare the Iohns witnes of him was not vntrue In dede Iesus was better knowen in Galile then in other countreys of Iewrie but yet they had no notable opinioÌ„ of him when as at the time also euen his brethren and kinsfolkes had no right iudgement of him Therfore the third day after he came to Galile there was a solemne mariage made in Cana which is a toune of the countrey Iesus mother was biddeÌ„ to this wedding because she was of alyauÌ„ce to theÌ„ And by this occasioÌ„ Iesus hiÌ„selfe also was biddeÌ„ his fower disciples with hiÌ„ which he had gathered together a litle before Now then when the feast was at the hottest and the bridgrome for lacke of wyne was lyke to be abashed as if he had made but a nygardely feast And besides that it was to be feared leste hys geastes carefulnesse for lacke of wyne shoulde make the feaste the lesse cherefull Marie the mother of Iesu of a certain womanly carefulnes desyring to haue this discoÌ„moditie remedied seing that already by manye tokens and also by the witnesses of Iohn she was not ignorant of the power of her sonne she is bold to cal vpoÌ„ him saying Sonne they haue no wine In that she dare speake to him it declared her motherly auctoritie And in that she dooeth not prescribe nor appoynte any thyng to him what she would haue doen it sheweth her reuerence towarde her sonne But Iesus intendyng nowe to take in hande the heauenly busines of the ghospell whereof he would haue hys father to be the onely auctour suffereth not mans auctoritie to be mixte therewith For he dyd not myracles for this purpose to please the affeccions of hys kynsfolkes but to cause his spiritual doctrine to be the better beleued through corporal sygnes and tokens amonges the vnfaythfull people of that countrey Therfore he aunswereth his mother sumwhat roughly not that he did not loue her entierely being suche a one as she was consyderynge he loued all mankynde so muche but to th entent that he would kepe his auctoritie of working miracles fre from worldly affeccions and to cause the whole glory therof to be ascribed to the power of God For this was a thing expediente for mans saluacion whiche Iesus dyd greatly thyrst for and couet Therfore not vtterly denying hys mother but declaring that she had litle to doe with the busines he went about he aunswereth her woman what haue I to doe with the I haue a time appoynted me of my father when and after what sorte I should weorke the saluacion of mankind that time is not yet come Hitherto I haue shewed my self obedient to thy wil from hens forth I must doe all thinges according to my fathers will and not after mans prescript and appoyntmente In other thinges thou hast bene my mother herafter I wil take thee but as a woman as often as I am occupied about my fathers businesse Whensoeuer his glorie shal be to be serued I shal not nede thy calling vpon I wil doe of mine own good wil that which the thing it selfe shal require I haue a time appoynted me of my father So before that time also wheÌ„ he was but a childe he tolde his mother of that she did interrupt hym when he was disputing in the teÌ„ple And of the like thing againe he warned her wheÌ„ she bad one cal him furth to her whiles he was preaching emoÌ„g the people His mother sayeth vnto the ministers Whatsoeuer he sayeth vnto you doe it And there were standing there siâ—e waterpottes of stone after the maner of the purifying of the Iewes conteyning two or thre firkius a piece Iesus sayth vnto them fill the waterpottes with water And they filled them vp to the brimme And he sayeth vnto them drawe out nowe and beare vnto the gouernour of the feast And they bare it But Marie the mother of Iesu beyng neither offended with her sonnes aunswere although it were sumwat roughe nor in the meane tyme mystrustyng either his goodnes or hys power maketh no aunswere agayn but calleth the seruauntes of the house to her and secretly in theyr eares sayeth thus vnto theÌ„ Doe ye whatsoeuer he shall bid you doe Undoubtedly the godly pitifull carefulnes of his mother did procure that lest the seruauntes lacke of belefe or their vnready seruice should be a let wherby that whiche lacked at the feast should not be amended But how and what time the thing should be dooen she holding her peace leaueth it secretly to hir sonnes wil and appointment These thinges wer not doen by chaunce but Iesus deferred the miracle for the nonest because the lacke of wine should be the better perceiued of euery body and shoulde be well sene to bee geuen for necessitie and not for any vayne boasting or glorye For so our Lord wrought all hys miracles that he semed not to doe them for thaffeccion of any worldly praise but to succour relieue men of their eiuilles and griefes he did them so temperatly in so due ordre that they could not be don more faithfully nor with more trueth Therfore now whiles the geastes taried and were carefull for lacke of wine Iesus perceyuynge the tyme to bee come that he should be knowen to his own commaundeth the seruauntes to fyll with water sixe pottes of stone which stode there for this purpose that if any according to the custome of the Iewes would clense himself with washing he might haue plentie of water ready forasmuche as that countrey was very drye in fewe places well watered with fountaynes running riuers Thys truely did cause the miracle also to be rather beleued because the vse of those waterpottes was a solemne thyng emong the Iewes And the sayd pottes neuer receyued any other licour but water Moreouer the greatnesse of the vessels setfoorth the belefe of the miracle for they conteined two or three firkens a piece so that they could not easily bee remoued out of theyr place The seruauÌ„tes did obey him and filled the waterpottes with water as they were commauÌ„ded euen to the brimme WheÌ„ that was doen because he would haue no witnesses of the miracle he commaunded them to drawe out of the waterpottes and to offer that whiche they had drawen to hym that was the chiefe ruler had the ordreyng of the feast And this Iesus did partely because the ruler was sober