he tooke the booke because he woulde commende vnto vs the earâ—est settyng of our myndes on the readyng of holy scripture The minister of the Synagoge reacheth furth the booke vnto hym but he tooke it hym shutte Iesus who alone hath the key and openeth that is layed vp hidden in the olde lawe whan he had taken the booke openeth it and turneth it For Iesus himselfe laye secretely hidden and diepely hiddeÌ„ in the lawe And truly mete it was that the Iewes selfes should geue the thyng wherwith they should anon after be conuinced And the booke that was deliuered vnto Iesus was not at all auentures as though it forced nothing what booke it were but it was the booke of the Prophete Esay then whom neuer did there any man eyther more clerely or els more euidently prophecie of Christe and of the doctryne of the ghospel Neither did the thyng by a blynde chaunce so happen but it was so conueighed by goddes prouidence that the booke beyng opened abrode and a leafe turned that same veray place came chiefly fyrsâ—e to hande the whiche dyd moste â—erely and plainly talke of Christe and in the whiche Christe by the mouth of the Prophete speaketh of himselfe in this maner The spirite of the Lord is on me because he hath enointed me to bryng glad tydinges to the poore by preaching of the ghospell hath he sent me to heale the contrite that is to saye throughly broken in herte to preache remission and free deliueraunce to suche as are in captiuitie and syght vnto the blinde to set freely at libertie suche as are all bruysed to preache the yere of the Lorde both acceptable and muche to be wished for and to preache the daie of retribucion Whan the Lord Iesus had with his owne voyce pronounced these woordes standing vpon his feete he redelieuered the booke shut together againe as he had receyued it vnto the minister signifying by his so doing the obstinate vnbeliefe of some of the Iewes who sittyng still beatyng on the letter of the lawe dyd neyther vnderstande ne woulde acknowleage Christe beyng the soule and the lyfe of the lawe Nowe immediatly after this taketh he on hym the parte and office of a teacher and sate hym downe quietly about to expoune the sentence that he had read As touchyng that he read the texte of the Prophete standyng on his feete it was a thing doen for the authoritie of the scripture of God wherunto it is mete that all dignitie of manne do reuerently humble it selfe As touchyng that he taught sittyng downe it is for a declaracion that an expouner and preacher of Goddes holy scripture ought to bee voyde and altogether clere from the troubleous vnquietnesse of all carnall and worldely desyres ¶ And the iyes of all them that were in the Synagoge were fastened on him And he began to saye vnto them This day is this scripture fulfilled in your eares And all bare hym witnesse and wondred at the gracious woordes whiche proceded out of his mouthe And they sayed Is not this Iosephes sonne And he sayed vnto them ye will vtterly say vnto me this prouerbe Phisician heale thy selfe Whatsoeuer we haue heard doen in Lapernaum do the same here lykewyse in thyne owne countrey And he sayed Uerayly I saye vnto you no Prophete is accepted in his owne countrey But partely the newe fame whiche had nowe already begon to be spred abrode of Iesus partely the authoritie of a teacher which he now first of all toke vpon him finally a certayne heauenly grace shyning in his veray countenaunce dyd cause that the iyes of all the people whiche were then present in that congregacion were earnestly fixed on him for suche an audience doeth the Lord Iesus loue as kepe their Sabboth resting from all troubleous desires and affeccions of this worlde suche as with mutuall concorde one with an other are gathered together into one place such as haue the iyes of theyr minde loking none other way but streight vpon Iesus but streight towardes euerlastyng saluacion For he dayly speaketh vnto vs in the misticall scripture of God he speaketh by euangelicall Prophetes that is to saye by the enterpretours expouners of the holy bookes of scripture But happy and blissed are they to whom the Lord Iesus speaketh they geuyng suche earnest iye eare vnto hym For to suche doeth he vouchesaue to open the mysterie of the depe hidden sence For as soone as he sawe the iyes of all the presence caste full and whole and fixed on hym alone he begonne to saye vnto them Ye haue nowe heard the Prophete Esay by the inspiracion of the holy ghost promising vnto you a certaine excellent and mightie teacher who should not out of a worldly spirite teache constitucions of meÌ„ or vaine fables seruing to no good purpose but being aboundauÌ„tly enoynted replenished with the spirite of God should bee senâ—e from thesame to bryng the glad and wishable tidinges of saluacion to suche as are meke and poore in spirite and by reason therof are apte to receyue the holsome doctrine of heauen and whiche teacher should be of power and habilitie to perfourme the thyng whiche he should bryng tydynges of as one endewed with heauenly vertue and power whiche teacher also shoulde freely bryng saluacion vnto all creatures as many as acknowlagyng theyr owne naughtinesse and offences dyd wyshe for saluacion whiche teacher moreouer all manier sinnes beeyng frely pardoned should helpe all suche as had theyr hertes corrupted with many sondrye diseases of vices and of naughty lustes whiche teacher ferthermore should preache deliueraunce and setting at libertye vnto all persones that either beyng geuen to Idolatrie were kepte fast of the deuill as captiues and prisoners or els beyng as thrall to the supersticion of the lawe mighte not reache ne atteigne to the libertie of the spirite whiche teacher besides all this should through faith open the iyes vnto suche as were blynde in soule abode in a moste diepe myste of manyfâ—lde errours in suche wise as with theyr sayde iyes they should be hable to behold and looke vpon the light of the eternall vecitie accordyng to the prophecie whiche thesame Prophete wrote in another place where he sayth the people that satte in darkenesse hath seen a great light Which teacher ouer and aboue the premisses shoulde restore vnto theyr first state of fredome all suche persones as semed to bee all crushed and bruised to pieces by Satan with all kyndes of euilles and which teacher finally should declare in open preachyng that the true Iubilee of the Lorde was now come a tyme lyke as to bee hertely wished for of al creatures euen so with moste ardent myndes to bee accepted and enbraced of all people without excepcion Moses gaue a tradicion of a sabboth of dayes in whiche he commaunded that euery seuenth daye they should all rest from sloumbreyng or vnclenly occupacions he gaue also a tradicion of a sabboth of yeares in whiche he
not read what Dauid did whan he himselfe was an hungred and they which were with hym how he went into the house of God and did take and eate the shewe bread and gaue also to them that were with him whiche are not lawful to eate but for the priestes onely And he sayd vnto them The sonne of man is Lorde also of the sabboth daie ANd beholde there ensued immediatly as God woulde haue it an occasion whereby it might be playnely made open what thing was the newe wyne and whiche were the olde bottels The high and holy keping of the sabboth daye was olde wine and charitie being euer ready by all occasions to helpe our neighboure is newe wyne So it happened therfore on a certayne Sabboth day whiche the Iewes did call a sabboth secound first or secouÌ„nde principal because that falling betwene two other sabbothes it semed to haue a double holynesse and soleÌ„nitie the one because it was th eÌ„de of the sabboth aforegoyng and the other because it was the begynnyng of the sabboth nexte to folowe it happened that on suche a sabboth day Iesus goyng on hys waye passed through a fielde of corne And so his disciples beeing as it fortuned an houngred had pulled a fewe eares of the corne and also rubbed them in theyr handes and eate the grayne This was a kinde of easemente that euerye bodye might and woulde commonly take if houngre were â—o sore vpon them that they muste nedes eate somewhat In whiche case veraily whereas the charitie of the gospell woulde of it owne accorde haue geuen some susteynaunce vnto them beyng houngrie the Phariseis beeyng olde bottels require in theÌ„ the sower verdured wine of the olde supersticion saying Why doe ye this geare whiche it is agaynst al gods forbode to do on the sabboth dayes Here the Lord once agayn playing the aduocate for his disciples aunswered Ye that professe the high knowelage of the lawe haue ye not at lestwyse read that poyncte what Dauid did in a like case whan he all hys coumpainy were an houngrie like as ye se my disciples here houngrie now Dauid woulde not only haue auentured in the extremitie of hungre to haue doen that my disciples now doe but being a manne of the laitee he entred into the temple of God nor was any thing afearde to care the consecrate loaues whiche they called panes proposition it â–ª that is to saye the loaues of proposicyon or of shewyng foorthe whiche loaues to eate was by a playne ordeynaunce leefull to the pâ—â—â—stes onely and to none other persone And yet did he not onely auenture to 〈◊〉 that breade himselfe alone but of the selfesame loaues he fed al his coumpainy too nothing moued neither with the reuerence of the temple ne with the streight commaundement of the lawâ— forbidding any persone to doe so muche as touche the saide loaues sauing onely the priestes yea and that thing might the priestes selues doe so long and no longer as they remayning in the temple did execute minister the sacres there No nor the prieste neither did any thing stare or sticke to deliuer vnto Dauid those same holye loaues as one verayly which well vnderstode that suche streight obseruaunces were not first ordeyned for the destruccion of men but for theyr preseruacion and therfore to ceasse and lese their force as often as any certayne greatter cause of vrgente necessitie doeth so require And whan the Lorde Iesus had at large declared manye thinges concerning this matier at last he knit vp his talke with this sentence Take ye this for a matier of certaintie that the sonne of man who is the lorde of all thinges is lorde of the sabboth too For he that was the firste maker of the sabboth hath power to abrogate the same sabbothe And he that is come to geue health vnto al creatures is not letted from his office for the reuerence of the sabboth ¶ And it fortuned in an other sabboth also that he entred into the synagogue and taught And there was a man whose right hand was dryed vp And the scribes phariseis watched him whether he woulde heale on the sabboth daye that they myghte fynde howe to accuse him But he knew theyr thoughtes and sayd to the man which had the withered hande rise vp and stande furth in the middes And he arose and stode furth Then sayed Iesus vnto them I will aske you a question whether is it lawfull on the sabboth dayes to doe good or to doe euill to saue ones life or destroy it And he behelde them al in a coumpace and sayd vnto the man Stretch furth thy hande And he did so and his hand was restored againe as whole as the other And they were filled with madnesse and commoned together emong themselues what they might doe to Iesus There ensued shortely after an other exaumple also howe greatlye olde bottels can not abyde newe muste of the libertie of the ghospell For it happened that on a certayne other sabboth day he entred into the sinagogue as his custome was to dooe and there taughte And as for thys thyng the Phariseis could soso away withall because it was a thing both of the coÌ„mon vsage and also of the prescripcion of the law But there was present in the same place emong manye moe a certayne miserable creature much to bee pietied carriyng about with him all dried vp and cleane maymed the same hande with the helpe and labour wherof he had bene wont to fynde both himselfe his children â–ª in such wise as it had bene better not to haue had the hand than to be loden with the bearing of it whan it was dead And al the while the Scribes and Phariseis whose parte and duetie it had bene to haue takeÌ„ compassyon on the man and to haue spoken vnto Iesus for the healing of him sayd neuer a word but stode watching of him whether he woulde restore the felowes hande whole agayn vnto him for they knewe the mercyfulnesse of the lorde euery where readie to helpe all creatures And therof sought they an occasion to surmuise some false matter agaynst him of breaking the holy sabboth if he had on such a day restored vnto this woefull creature hys hande agayne on whiche sabboth the lawe had forbidden to doe any worke or laboure But Iesus not vnknowyng what mattier the Scribes and Phariseis dyd thynke and caste within themselfes speaketh vnto the man that had the dead same hande and to the entente that he might plainly bee seene of all the coumpaignye he commaunded hym to arise and to come foorthe into the middes of all the people there But the partie that ye maye at the firste woorde perceyue that he was one woorthye the benefite of Iesus dooyng as an obediente persone arose 〈◊〉 sighte of all the presence stode euen still shewing out there before them all the syghte of his extreme missehap Here Iesus turnyng hymselfe to the Scribes and Phariseis did not discouer
death without a cause they thoughte to honour the remembraunce of him with a magnificente buiriall Wherupon they laied the corpse in a toumbe which stoode in a garden platte therby heweÌ„ out of a whole piece of rocketstone eueÌ„ as it grew in the whiche there had been neuer any body buryed before These thinges wheras at that present they semed to bee dooen by mere chaunce were yet altogether dooen by the prouidence and ordeynaunce of God that the Iewes might not quarel or make any cauillacions that the toumbe hauing an hole made in it the body had been taken a way or chaunged And that day was the preparyng of the Sabboth and the Sabboth drewe on The womeÌ„ that folowed after whiche had cum with him from Galilee beheld the sepulchre and how his body was layed And they returned and prepared swete odours and oyntmentes but rested on the Sabboth day accordyng to the commaundement Whan these thinges were in doyng it was the day of preparacion that is to saye the eane of that high Sabboth and it was called with them parasceue because that vpon that day they prepared al thinges which were necessary the to solemne kepyng of the Sabboth daye that shoulde bee on the morowe to the entent they might not bee compelled by doyng of any bodily labour to breake the reste of the Sabboth daye Now the women whiche had a farre of loked vpoÌ„ Iesus on the crosse folowed him to his buirial because they would not be ignoraunt where the body of Iesus was layed and in what place or with what maner of orderyng it was layed to the ende that they might knowe it whan they should come to it again These thynges beeyng diligently vieued and marked thei returne home again and prepared spices odours and oyntementes wherewith they myght afterward dresse the bodye of the Lorde although it had been nowe already soso as it myght be anoynted ouer with myrthe by Nicodemus But the Godly deuocion of the women minded to put some other more precious thyng to the lordes corpse But the lorde therefore had before suffered an allabastre of precious oyntemente to bee powred vpon hym beecause he woulde nottary for these womens swete oyntementes now at this tyme whose deuoute diligence neuerthelesse auayled to confirme the belefe of his resurreccion For whan they seke hym as dead to bee anoynted and spyced they haue due knowelage that he is alyue Nowe after the sunne sette of thesame day vntill the eauenyng of the nexte day folowyng they had rested accordyng to the prescripcion of the lawe because it was not standyng with Goddes precepte that they shoulde doe any bodily labour on the Sabboth daie Than after the sunne was sette they finished that they had begoonne before in preparyng of the oyntementes and spices It the selfsame tyme also the Lorde kepte his Sabboth restyng in his graue after that he had before on the sayd day of preparacion executed and accomplished the woorke of our redempcion because we should vnderstande that mankynde was restored by thesame manne by whom it had been created He finished the makyng of the worlde on the sixte daye and on the seuenth day he rested from his worke thesame lorde finished the redempcion of the world on the sixt daie which is the parasceue day rested in the graue He rested from working as touchyng his humain body vntill the eight day dyd shyne the which eight daye the Iewes knowe not but the Christians doe wurshippe The eight daye is the daye of iâ—mortalitie in the which reste and werinesse weorke and idlenesse shall not by course enterchaungeably the one succede the other but they shal be in euerlastynge gladnesse neyther shall the daye folowe the night and the night the daye agayne by course but continuall and euerlastyng light shall shine to the iyes of the godly The .xxiiii. Chapter But vpon the firste daye of the Sabbothes veray erely in the mornyng they came vnto the sepulchre and brought the swete odours which they had prepared and other women with them And they foundâ— the stone rolled awaye from the sepulchre and they went in but they fâ—und not the body of the Lorde Iesus And it happened as they were amased therat behold two men stoode by them in shynyng garmeÌ„tes And as they were afrayed and boughed dowâ— theyr faces to the yearth they sayed vnto them Why seke ye the liuing emong the dead He is not here but is arisen Remembre howe he spake vnto you whan he was yet in Galile saying that the sonne of man muste be deliuered into the haundes of synnefull men and be crucified and the thyrde daye aryse agayne THat the selie weomen rested from doyng any weorke was a thynge geuen to the solemnitie of the Sabbothe But assoone as it was lawfull to returne agayne to workynge the diligence of the weomen bestowed the tyme in watchyng after sunnesette aboute a deuoute piece of woorke but yet a woorke that as than neded not For on the daye that was first nexte of all folowyng after the Sabbothe that is to saye on the eight daye whan all the Sabbothe daye was fully ended euen veray erely in the firste breake of daye they make haste vnto the graue carrying with them the spieces and swete sauours whiche they hadde purposely prepaired certes to bestowe this same as the laste poynte of honour that euer they shoulde shewe vnto hym beeyng now dead whom they had tendrely loued whyle he was aliue wheras yet neuerthelesse they had no truste nor hope that euer he shoulde aryse agayne to life Now was the mouth of the sepulchre stopped and shut fast vp with a mightie big stone suche an one as might vneath be remoued awaye of a good many of men There was also a seale set theron and that was a thyng prouided and doen by the Phariseis and the Scribes leste some felowe mighte priuely haue stolen awaye the dead body and so sprede abrode an vntrue rumoure that he was arisen to life agayne in that he coulde nowhere be found There were kepers moreouer set there of the Lorde lieutenauntes men Then the weomen whyle they carefully looke round about how the stone might be rolled asyde they see it soodainlye remoued awaye and a way to come to the sepulchre lying wyde open for them They tooke hertes to them to entre in deuocion and loue towardes God had geuen them boldenesse euen weomen as they were Whan they were entred in they fynde not the bodie of the Lorde Iesus there Whan this matier had soore dismayed them and in manier killed theyr veraye hertes because that whan the stone was remoued they had conceyued a veraye good hope and yet on the other syde againe they wer in a great meruayle how it was possible that the graue should bee emptie whiche they hadde but euen byanby afore seen shutte and sealâ—d vp soodaynly there stande harde by them twoe Aungels in fourme and lykenesse of twoe young menne with gladsome and
cuÌ„ning clergie weorkemaÌ„shyp of peincted eloquence vntyll they had peruerted them and drawen them clene a straygh from all the wayes of the Lorde theyr true God well knowyng that the people some for loue some for feare and some through exauÌ„ple woulde without any buisinesse folowe the trace and ledyng of theyr king gouernour They made the kynges rewlers sure on theyr syde well wetyng that the subiectes some for obedience sake of theyr owne accorde would and the rest by their cruell diuises myght by tyranny be enforced to drawe after theyr Princes line Whereof the auncient prouerbe sayeth that euery kyng is to his royalme and subiectes eyther a singuler precious benefite orels a very pernicious destruccion because that suche as euery kyng is suche wil his people bee Wherfore lyke as a werte or a molle standyng in a bodyes face is a more blemyshe a greatter deformitee a wurse disgracing then if it stode in some priuie place of the body where eyther the prouideÌ„ce of nature hideth it or maÌ„nes own reuereÌ„ce and good prouision doeth kepe it secrete so is a vyce or any eiuil qualytie a more fault a greatter dishonour in a Prince then in an other priuate persone because that euery his saying doyng yea euery his looke gesture is taken vp as a publique exaumple and paterne for all hys subiectes to folowe so that the kynges of Israel coulde not be ciuill but to the veraie pernycious ensaumple and corrupcion of al theyr sely people But at length came good kyng Ezechias of whom the Scripture in his due commendacion testifieth that he did that pleased the Lorde in al thyng lyke to his forefather and progenitour Dauyd His well doynges he begoonne with the redresse of religion and the extirpyng of idolatry vp by the rote For whyle idolatry reigned nothing could he doe the myght be pleasyng to God Fyrst of all therefore he put awaye the hil alters brake the images cutte downe yâ— groues and all to brake the brasen serpente that Moyses had made For vnto those dayes the chyldren of Israel dyd burne sacrifice vnto it He trusted in the Lorde God of Israel he claue to the Lorde and departed not from hym but kepte his commaundementes and the Lorde was with hym so that he prospered in all thynges whiche he tooke in hande c. Thus duryng the time of his reygne by the space of tweÌ„ty nine yeres he renewed religion restored the lawe of God to his perfeccion he reduced his people to the trade of holy and vpryght conuersacion in the syght of God of walkyng in the commaundementes of the Lorde detesting al Idolatrye abhorryng al suche abomynacions as myght iustely prouoke his wrathe vengeaunce All this whyle the subtyl crafty false prophetes and priestes of Baall dissembled played mum they folowed the necessitee of the time and for feare of the iron rodde did as the worlde vnder suche a kyng required But as soone as good kyng Ezechias was once dead leauyng behynde hyme his soonne Manasse a chylde of twelue yeres olde to reygne by succession ouer Israel in his stede than the false prophetes and priestes of Baall thought it a fitte and propyes tyme to shewe themselues in theyr owne colours As soone as by his death a gappe was opened to theyr false iugleyng to theyr crafty practyse to their wyly dryftes and theyr subtyle conueyghaunce they aâ—oâ— shewed theyr affeccions as they were They leat not slyppe theyr occasion â—o reduce Israell to the former trade of dooyng sacrifice to the Idolles whiche they had learned in the tyme of wieked Achab wherby theyr lucre and aduauntage hadde a long season come in thicke and vnder Ezechias vtterlye decaied in whose dayes they weâ— of force compelled to haue the lawe of God in honour and the same onely to vse and to â—eache to the people In herte priuely they styll coÌ„tinued most detestable most pernicyous fauourers maynteyners and weorkers of Idolatrye though they had for the tyme through hypocrisy and for feare of punishemente intermytted thesame But the youth of Manasse beyng a babe easye to be inticed allured and trayned to the lustes of sensualitie through flatreyng persuasions and beeyng destitute of faythfull and godly counsayllours that might and woulde protect his tendre chyldehood and bryng hym vp in the knowledge of God in the way of his preceptes was for the sayde false Prophetes and couetous priestes of Baall a mete praye Hym therefore they enueygled with many swete woordes of flaterye doubte ye not with many woordes of coumforte with muche circumstaunce of glorious peincted eloquence with allegeyng of many politique consideracions with many ciuyll respectes of the state of the world that than was with many gaâ—e and solemne promises of innumerable and thesame right high commodities that shoulde thereby ensue to him and his common weale with many assured warauntises of welth peace and tranquilitie if he would vse their counsayl in folowyng the wayes of wyse Achab beyng as they alleaged a noble Prynce and a polityque wise man in folowing the trade of his forefathers not of such a newefound tâ—ade of learnyng and religion as Ezechias had lately inuented brought vp in Israel to the great troublyng disquieting of himself the grieuous annoiauÌ„ce and vexacion of his subiectes and the extreme perill of his coÌ„mon weale For Almanazar king of Assyria had in the daies of Ezechias come vp agaynst Samaria and besieged it and woonne it and had carried awaye Israel into Assyria and after him Sennacheryb kyng of Assyria had coÌ„e vp agaynst all the strong cities of Iuda had takeÌ„ them albeit God by his power deliuered Ezechias his people Cities the AuÌ„gel of the Lorde slewe of the proud blasphemous bragguiÌ„g AssiriaÌ„s an huÌ„dred fowre score fiue thousand at a clappe By these meanes the salse prophetes wicked priestes of Baall couÌ„pace and weigh young Manasse though he succeded his owne father beyng so good so godly a kyng as yâ— expresse testimonie of holy scripture coÌ„mendeth with these woordes that after hym was none lyke hym emong all the kynges of Iuda neyther were there any suche before him yet the not wtstaÌ„ding by the suger-mouthed false prophetes by the couetous priestes of Baall through defaulte of good godly Counsayllours whome doubte ye not but this wieked rable founde meanes to wring out of fauour to remoue awaye from the Kynges presence he was so coumpaced weyghed persuaded woonne be wytched peruerted so foâ—re seduced that as the scripture recordeth he did eiuil in the syght of the Lorde euen after the abominacyons of the heathen For he went buylt the hill altares whiche Ezechias his father had destruied he reared vp alters for Baall made groues as dyd Achab Kyng of Israell and wurshipped all the hoste of heaueÌ„ and serued them And he builte alters in the house of the Lorde of whiche the Lorde had sayd
great with the for the simplicitie of fayth whom the worlde taketh for fooles and abiectes So it pleased thy godly wysedome to condemne the wisedome of man and to drawe vnto thee good menne by the humilitie of the doctryne euangelicall And by and by turnyng to them that stoode aboute him sayed My father is the author and the cause of all these good thynges who hath deliuered all vnto me To knowe hym and me is the very true felicitie And he doeth not bowe hymselfe but to quiet and meke myndes This is a certayne secrete Philosophie and not knowen vnto the worlde No manne knoweth the sonne but the father no manne knoweth the father but the sonne and to whom the sonne wyll manifest hym and he doth not manifest him to the proude and high minded The doctryne auayleth nothyng the miracles auayleth nothyng without the secrete inspiracion But none be worthy of this but they whiche distrusting theyr owne helpes commit themselfe wholy to the goodnes of God They that thynke themselues wyse be not worthy for this wysedome They that thynke themselfes ryche be not receyued to these ryches They that thynke themselfes noble and myghtie be not receyued to these priuities They that thynke themselfes iuste be not mete to receyue the iustice of God ¶ Come vnto me all ye that labour and are laden and I will ease you Take my yoke vpon you and learne of me For I am â—eke and lowely in hearte and ye shall finde rest vnto your soules For my yoke is easy and my burden is lyght Here Iesus consideryng in his mynde the great miserye and calamitie of mankynde some to be opressed with pouertie againe some more greuously to be tormeÌ„ted with care for riches some to be greued with diseases some with olde age some to be vexed with loue and some more greuously troubled with hatred many to wander and wauer in sundry mazes of false opinions many to be afflicted and greued inwardly with the conscience of theyr synnes and that there was none whiche played the parte of a faythfull and effectuall pastour whereas there were innumerable whiche tâ—ke vpon them to be priestes in countenaunce and hawtie behauioure whiche magnified themselfes by the name of maister Rabby and whiche dyd exacte theyr tithes moued with pitie and compassion doeth inuite and call vnto hym all men promisyng of his owne accorde vnto all menne comforte and remedy so that with a syngle and syncere harte they cumme vnto hym and shakyng of the moste miserable and moste greuous yoke of the worlde take vpon them the yoke of the doctryne euangelicall Cumme vnto me sayeth he as many of you as bee greued with affliccions cares or with conscience of your synnes and as many as be oppressed with the burden of aduersitie I will refreshe you I will geue you solace and comforte agaynste all kyndes of displeasures Neyther ryches nor honours nor pleasures of this worlde bryngeth the true tranquillitie quietnes of mynde nor the wysedome of this wordle nor the religion of the Phariseis deliuereth from greuouse carefulnes The worlde hath his yoke at the firste apperaunce pleasaunte but in dede greuouse and sharpe Firste of all shake it of and runne vnto me gladly and bowe your neckes cherefully vnder my yoke Learne of me what thyng onely and truly doeth pacifye and ease the mynde and of what fountayne this whole cumulie and trouble of menne doeth spryng Truely this is the hawte and fyerce mynde trusting to it selfe and trustyng lytle to God Out of this spryngeth Ambicion desyre of money luste to reuenge debate enuy warre sedicion wickednes agaynste God than the whiche thynges what canne be more tinmultuous or troublesome So that yf ye will be once deliuered from all illes take awaye the fountayne of these euyls receyue my doctryne and folowe my lyfe Learne of me howe that I am meke and of no hawte herte I haue declared by miracles what I canne doe and yet I desyre neyther ryches nor honour and I am ambicouse and gredy vtterly vpon nothyng whiche semeth to the worlde great and goodly I disdayne none be he neuer so vile or sinfull I geue not taunte for taunte I curse not them that wyshe me yll I stryke not hym agayne that stryketh me I depende wholy of the commaundemente of my father He wyll punishe the yll doers he wyll rewarde the good dedes to hym I render the whole glorye to hym I committe all my care I obey simply and playnly in all thynges his will and as muche as in me is I study to do for all men and to hurte no manne Yf ye learne onely this of me ye shall fele and perceyue these miserable tumultes and troubles to be assuaged wherwith nowe ye be tossed and turmoyled without any ende and ye shall gette rest and quietnes to your myndes whiche shall folowe you and be with you in the mid tempestes of aduersities which trouble you on euery syde A meke and a colde mynde is the fountayne of all mannes tranquillitie and quietnes Onely hauyng confidence howe downe your neckes There is no cause why ye should feare my yoke It semeth harde and heuy vnto the vnbeleuers but vnto them which with all theyr harte trust vnto the goodnes of God whiche haue receyued the fyer of the euangelicall charitie my yoke is softe and easye and my burden is lyght For the certen and sure hope of rewardes maketh the yoke pleasauÌ„t and the inessable loue towardes God maketh the burden light For what is not swete and pleasaunte to him that hath a loue to it Yf the mynde haue a good conscience and be voyde of all care yf it haue a certayne trust of the rewardes of euerlastyng lyfe what shall spryng or ryse whiche canne trouble or moue suche a mynde ¶ The .xii. Chapter At that tyme Iesus went on the Sabboth dayes through the corne and his disciples were an hungred and began to plucke the cares of the corne and to eate But whan the Phariseis sawe it they sayed vnto hym beholde thy disciples do that whiche is not lawfull to do vpoÌ„ the Sabboth day But he sayd vnto them haue ye not red what Dauid did whan he was an hungred and they that were with hym howe he entred into the house of God and dyd eate the shewe breaddes which were not lawfull for him to eate neither for them whiche were with him but onely for the priestes Or haue ye not red in the lawe howe that on the Sabboth dayes the priestes in the temple breake the Sabboth and are blamelesse But I saye vnto you that in this place is one greater than the temple Wherfore yf ye wist what this meaneth will mercye and not sacrifice ye would not haue condemned innocentes For the sonne of man is Lorde also of the Sabboth daye ANd vpon a certayne daye as Iesus went by the corne and his Disciples stirred with hunger and goyng before hym plucked the eares of the corne and
and kepyng of mans ceremonies Iohn as a meane betwene the old law the new weÌ„t about to myngle together two sundry doctrines For he durst not commit this liuely philosophy pure and vnmengled as it was vnto them that were weake of mynde Nowe all is weake that is humayne carnall And contrarily that is full of lyfe vertue and strength whatsoeuer is godly spirituall and heauenly Wherfore vnto my disciples whome I chose rude and ignoraunt to the entent I myght the soner enstruct them in this strong and pithful Philosophy I prescribe none of these thinges folowyng Eate these meates forbear these now rest now labor vse suche apparel touch not this thing handle not that And the cause is for feare leste they woulde alwayes continewe weake if they once learned of me theyr maister to put any trust in suche corporall thynges It is a thyng very vnprofitable to ioyne thynges together whiche disagree one with an other ¶ No man also seweth a piece of newe clothe vnto an olde garment els taketh he away the new piece therof from the olde and so is the rent wurse And no man poureth newe wyne into olde bottels els the newe wyne doth burst the bottels and the wyue runneth out and the bottels are marâ—ed But newe wyne must be put into newe bottels For there is no man so farre from reason that if he be disposed to amende an olde garment wil sewe therunto a patche of newe clothe And why so certes for that he perceyueth yf he should so do he shoulde bothe lose his new cloth also make the hole of the olde garment bigger then it was before For beyng offended with the notable diuersytie betwene the piece of cloth sewed on and the yll mended garmente he strayght wayes plucketh of the piece that he sewed to and so the hole of the same garment gapeth fowler then it dyd before Neyther is there any man so folysh as to put newe wine in olde bottels And why because he seeth that he should sustain double losse therby For the new wyne wurketh so feruently through the vehemencie of the fumes therein enclosed that it breaketh the bottels beyng weake by reason of age all to pieâ—es and so are bothe bottels and wyne cleane lost and spilt Howe doeth he then prouide bothe for the safetie of the one and the other Trulye he putteth the newe wyne into newe bottels Euen so they whose mindes haue of long time been accustomed to the naughtie wine of Pharisaâ—call supersticion can in no wyse away with the newe wine of heauenly spiritual doctrine but lothe and abhorre thesame stylle callyng after a taste of the wurse wine that hath been theyr accustomable drynke And that Iesu spake the truthe herein the Phariseis them selues many tymes declared by theyr deedes ¶ And if chaunced again that he went thorow the corn fieldes on the Sabboth dayes and his disciples began by the waye to plucke the eares of the corne And the Phariseis sayd vnto hym Beholde why do they on the Sabboth dayes that whiche is not lawfull And he sayed vnto them haue ye neuer read what Dauid dyd when he had nede and was an hungred both de and they that were with hym howe he went into the house of God in the dayes of Abiathar the hye priest and dyd eate the shewe bread whiche is not lawfull to eate but for the priestes onely and gaue also to them whiche were with hym And he sayed vnto them the Sabboth was made for man and not man for the Sabboth therefore is the sonne of man Lorde also of the Sabboth For as it chaâ—nced on a certaine season that his disciples trauayled thorough a corne fyeld and that vpon the Sabboth daye on the whiche day it was a matter of conscience among the Iewes to doe any maner of weorke they wente before and Iesus theyr mayster followed And anon prouoked by hunger they beganne to plucke the eares of the corne and with the chasyng of theyr handes to rubbe once the corne and eate it Nowe heare howe the olde bottels were offended with the newe wyne of the libertie of the ghospell calling after the olde wyne of kepyng the Sabboth that hadde cleane lost his verdure For the Phariseis who as menne very righteouse in theyr owne conceyptes folowed Iesus beholdyng what the disciples dyd wrongfully blamed the Lorde in them For lyke as the vertuousnesse of the schollers is a great commendacion to the mayster euen so theyr mysbehaueoure and lewde taches are reproched and layed vnto those that instructed them They tolde the lorde and poynted vnto his disciples as thoughe they had doen a greuouse offence for that they brake the Sabboth daye to the ende that he shoulde cause them to leaue worke and by that meanes approue the pharisaicall supersticion orels yf he woulde not so do then myght they take some occasion to piâ—ke a quarell or surmise some matter agaynst hym The Lorde so defended his disciples that he disproued the learned in the lawe of Moses by the auctoritie of the lawe and of his gentlenesse vouchesafed to teache them the true meaning therof whiche in dede deserued shaperly to be rebuked With what face ê™ he do ye accuse my disciples for that thorough constraint of hunger they plucke a fewe eares of corne beeyng by chaunce in their waye for theyr reliefe and sustenaunce sithe there is expresse mencion in the very lawe it selfe wherof you professe your selues to be teachers howe Dauid when he was in lyke necessitie dydde a thyng whiche soundeth muche more to the breache of the lawe then this For he beyng almost famished and in great daunger to perysh for lacke of foode fled for succour vnto the house of God and although he were a laye man was not afrayed to desyre Abiathar then chyef of the priestes to geue him those moste holy loaues called the shewe bread the whiche it was not lefull for any man to eate of but the priestes onely â— and that but duryng the litle whyle they were within the precinct of the Temple occupied about makyng of sacrifice Abiathar was not here ignoraunt what the lawe had commaunded and yet feared not he to deliuer vnto Dauid and his trayne the sayed holy loaues to be eaten in the holy place If you knowe not that this is scripture orels yf you haue it not in memory howethaÌ„ for shame dare you professe the knowledge that of law If you know and remembre it why doe you in a lyke ease quite Abiathar and Dauid yea and allowe theyr facte and yet accuse my disciples as giltie of an heynous trespasse If the rigorousnes of the lawe did then geue place vnto the necessitye of the neyghboure when the lawe was of mooste force strengthe howe muche more then standeth it nowe with reason that the ceremonies of the same lawe geue place therunto whensoeuer charitie moueth a man to help his euen Christen Moreouer it is lykewyse commaunded in the lawe
of fine linnen clothe and therin wrapped the bodye and layed it in a newe sepulchre hewed out of free stoone and then rolled a great stone to the doore or entry of the sepulchre that no man should lightly conuey awaye the body by stealth But of the women whiche behelde the lorde when he dyed two folowed hym vnto the sepulchre that is to wete Mary Magdalene Mary Ioseph markyng where the body was layde to th entent that they might at time conuenient thither repaire and honorably perfourme the solemnities and ceremonies belonging vnto burials accordyng to the manour and vsage of that nacion The .xvj. Chapter And when the Sabboth was paste Mary Magdalene and Mary Iacob and Salome bought swete odoures that they might cum and anoint hym And early in the mornyng the first daie of the Sabboth they came vnto the sepulchre when the Sunne was risen and thei sayde amoÌ„g themselues who shall rolle vs awaye the stone from the doore of the sepulchre â–ª And when they loked they sawe howe that the stone was rolled awaye For it was a very great one And they went into the sepulchre and sawe a yong man sitting on the right syde clothed in a long garment and they were afrayde BEcause that on the preparyng daye on the which daye the lord was buried a litle before the euentide immediatly after the Sunne setting it was not lawful to do any worke for the reuerence and highe solemnitie of the Sabboth these women ceased for that time to make further prouision for spices as they began to do awaytyng for the ende of the nexte daye folowing And anon as the Sunne was gone to glade and the time come agayne when men might lawfully returne to theyr businesse then came Mary Magdalene Mary of Iames and Salome with spices readie prepared to enoint Iesus And early in the mornyng vpon the fyrste daye of the sabbothes the whiche folowed next after the sabboth was ended and was the thyrd daye from the preparing daie these well disposed women came to the sepulchre what tyme the element waxed now faire bryght about the Sunne rysing sayde one of them to another Who shall rolle vs awaye the stone froÌ„ the dore of the sepulchre The stone was great and houge it passed womans strength to remoue it And they loked aboute yf they could get any body to helpe them in the meane while that they thus loked backe they sawe the stone already remoued to theyr handes TheÌ„ anone as they were entred into the doore of the sepulchre they sawe a yong man sitting on the right syde of it clothed with a long white garmeÌ„t With this sight though it were a right ioyfull syght and a token of good lucke yet because it appeared sodainly at vnwares they were amased And he sayth vnto them be not afrayed ye seke Iesus of Nazareth which was crucified He is rysen he is not here Beholde the place where they had put hym But go yonte waye and tell his disciples and Peter he goeth before you into Galile there shall ye see hym as he sayed vnto you And they went out quickly and fled froÌ„ the sepulchre For they trembled were amased neyther sayed they any thyng to any man for they were afrayed But byanby an Aungell recomforted them with swete and pleasaunt wordes saying you haue no nede to be afrayed You seke Iesus of Nazareth who was nayled on the crosse He is risen he is not here Beholde the voyde place where they had put his body Therfore all this that you haue prepared to honour and reuerence hym with all is superfluous Get you hence rather to shewe vnto his disciples beyng greatly dismayed with their Lordes death but especiallye vnto Peter who because he denied hym thryse is twyse as sory as the rest Get you hence I saye to shewe them how Iesus wyll go before them into Galile Thither let them folowe There shall you see hym alyue whome ye nowe bewayle as dead But these wemen what for great ioye and gladnes and what for the feare they were in by reason of this straunge sight fled out of the Sepulchre and spake not one worde as long as they were there so greatly were they afearde ¶ When Iesus was rysen earlye the fyrste daye after the Sabboth he appeared fyrste to Mary Magdalene oute of whome he had caste seuen dyuels And she went and tolde them that were with hym as they mourned and wept And they when they hearde that he was alyue and had appeared vnto her beleued it not After that appeared he vnto two of them in a straunge figure as they walked and went into the countrey And they wente and tolde it to the remnaunt And they beleued not these also As yet Iesus had not appeared to any bodye but after he was rysen he appeared fyrst of all to Mary Magdalene out of whome he had caste seuen diuels and this appering was the fyrste daye after the great Sabboth early She incontinent shewed the disciples who wept and mourned for theyr lordes death what she had sene But when they heard her tell howe he was aliue and that she herselfe had sene him and hearde hym speake they gaue no credence vnto her wordes So cleane out of memory was the thyng which he had so ofte tymes promised that is to saye howe he would ryse againe on the thyrde daye The same daye that he appeared vnto Mary Magdalene he appeared also vnto two disciples in the likenesse of a straunger and wayfaryng man as they went from Hierusalem into the countrey But they knowyng at the length that it was the Lorde retourned to Hierusalem and shewed vnto the resydew of the disciples what they had sene Neyther was suche thynges as they tolde beleued of the moste parte ¶ Afterwarde he appeared vnto the eleuen as they sat at meate and caste in theyr teeth theyr vnbelefe and hardnesse of hart because they beleued not them which hadde sene that he was rysen againe from death And he sayde vnto them Go ye into all the worlde and preache the gospell to all creatures he that beleueth and is baptised shal be saued But he thaâ— beleueth not shal be damned Laste of all when he was readye to departe hence and returne into heauen he appeared vnto the eleuen Apostles as they sate at meate for Iudas was then dead and hit them in the teeth with their vnbelefe and hardenesse of harte because they woulde not beleue those persons who had sene that he was rysen agayne from death For it was not requisite that all should se his death and resurreccion but sufficient for the fayth and certaintie of the gospell that the thyng was â—nce proued by mete and conuenient witnesses Els how shall the heathen geue credence to those thinges that were doen yf they would likewyse discredite the apostles reporte as Thomas and some other of them did at the begynning And Iesus sayed vnto them After all those thinges are now at the
he came and sought fruicte thereon and found none Then said he to the dresser of his vineyarde beholde this three yere haue I come and soughte fruicte in this figtree and finde none Cut it downe why coumbreth it the grounde he aunswered and sayde vnto him Lorde let it alone this yere also till I digge rounde about it and dounge it to see whether it will beare fruicte and if it beare not than after that shalte thou cut it downe And because Iesus woulde the more diepely impriente this sentence in the hertes of the grosse multitude he added to the premisses a similytude apte to bee applyed to the case aforegoyng A certayne man sayeth he had a figtree planted within his vineyarde The partie that had sette it came vnto it at the due tyme seekyng to haue the fruicte whiche nowe in the begynnyng by cummyng foorthe of the leaues it seemed lykely to yelde and founde thereon nothyng at all sauyng onelye leaues Than callyng hym that had the charge of dressyng and housbandyng the vineyarde he sayde Beholde the thirde yere is nowe paste that I come to this figtree seking to haue fruicte thereof and yet can I none fynde therefore cut it downe To what purpose dooeth it occupie and coumber a roume in the grounde bothe hurtyng the vyne with the shadowe and also drawyng vnto itselfe the sappe and moysture wherewith more profitable and fruictfull trees myghte haue beene nourished But the baylife of the vineyarde sayde vnto hys maister Maister thou haste suffred it to stande nowe three yeres leatte it alone yet thys one yere more vntill I may trie euen the vttermoste of my cure to bee doone vpon it For it maye so bee that it is barayne through the defaulte of the soyle I shall therefore digge rounde about it and caâ—te doung about the roote If throughe suche cherishing the tree bee reuiued and stiered vp and dooe bring foorthe fruicte thou shalte preserue the tree but in case thou shalte afterwarde see it to bee of desperate baraynesse than shalte thou come to that that is the vttermoste extremitie and shalte cutte it downe that at leastewyse it may dooe no harme to thy vineyarde By this present parable did the lorde in generall warne and aduertise all persones not to make lighte of god prouoking them to repentauÌ„ce But particularely and most directly he noted signified that the nacioÌ„ of the Iewes whiche hauyng so manye tymes beene prouoked and moued to take better wayes aswell by the patriarkes by Moyses and by the lawe as also by the prophetes by Iohn the baptyste and lastelye by so manye miracles and by euangelicall preaching yet because they dyd stubbernelye persiste and continue in theyr obstinate malice shoulde of the romaynes bee vtterly cutte vp by the roote And he taught in one of theyr Synagogues on the Sabboth daies And beholde there was a woman whiche had a spirite of infirmitie .xviii. yeres and was bowed together coulde in no wise lifte vp hir head whan Iesus sawe hir he called hir to him and sayed vnto hir woman thou art deliuered from thy disease And he layed his handes on hir and immediately she was made streight and glorified God And the rewler of the Sinagogue aunswered with indignacion because that Iesus had healed on the Sabboth daie and saied vnto the people There are sixe daies in whiche men ought to weorke in them come that ye may be healed and not on the sabboth daie But the Lorde aunswered him said Thou Ipocrite doth not eche one of you on the Sabboth day looce his oâ—e or his assâ— froÌ„ the stall and leade him to the water And ought not this daughter of Abraham whome Satan hath bound loc .xviii â–ª yeres be looced from this bonde on the Sabboth day And whan he thus saied all his aduersaries were ashamed and all the people reioyced on all the excellent dedes that were dooen by hym And beholde immediately an exaumple of the barrayn figtree in suchewise as the very presente case myght laye playne before the iyes of menne thesame thyng whiche the figure of the parable afore goyng had but as ye woulde say tricked and drawen out in grosse The obseruacions of the ceremonies of the lawe were as one mighte saye the leaues of the Sinagogue which in outward apparence semed to promise most swete fruicte and vnto god most pleasaunt of true godlinesse and of charitie loue towardes the neyghbour where it hath not onely broughte foorthe no suche lyke thyng but also hathe brought furthe bitter fruiâ—tes of enuie hatted backebyting blasphemie and murder Nowe Iesus whan according to hys accustomed wont he was teaching on the Sabbothe dayes there was presenâ—e there in the Synagogue a certayn woman who had continually by the space of eighteene yeres beene arayed with a disease both incurable piteouse to se. For she was in her body so shrounken and clonged together that she coulde not lyfte hir heade vprighte ne looke vpwarde Loe therefore a mattyer and occasyon of shewyng foorthe good fruiâ—te if the figtree had not been vtterlye baraine Thys weomanne did represente a figure of the Gentiles and of suche as beeyng openlye wicked and full of mischiefe did nothing hyde but rather shewe foorthe theyr extreme eiuill case altogether fixed downewarde vpon earthely thynges and not so muche as once thynkyng on thynges eternall and heauenlye Contrariewise the Iewe stode bolte vpryghte in the vineyarde of the Lord which is the Synagogue well decked and garnished with the woordes of the lawe and with corporall ceremonyes as it were with leaues which Iewe coulde nothing els dooe but enuie and surmuise false matiers of accusacion But the Lorde Iesus firste of all with these same â—oste mercifull iyes of hys beehelde the womanne And that same veray pointe was euen already a lucky token of health bâ—anby to folowe And not so contented he of hys owne mere mocion called hir vnto hym Happie and blessed is he that euer he was borne whomsoeuer Iesus calleth vnto hym and fortunate that heareth hym whan he calleth The woman cometh to hym beyng full of good hope The disease was of long continuaunce and vncurable but there is none so great vngodlinesse or iniquitie that is not through euangelicall fayth clerely abolished and put away for euer Leat vs then see the fruite of the good tree which Iesus would fain haue had could not find in the Sinagogue Woman saieth he thou arte ridde from thy great disease and sickenesse He taketh no disdain ne skorne to touche her with his holy body He laieth his hande vpon her immediatly was she able to stand bolt vpright with her bodye and knowelagyng the celestial benefite she glorified god So sodainly was the congregacion of the Gentiles chaunged and forsakyng all idols forsaking the earnest desire and gredines of money forsakyng the moste fylthye and abomynable lustes with whiche it was a long time in suche wise bound that it could not haue any desyre to
cum to the knowlage of thynges heauenlye it begoon to geue laude and praise to the mercifulnesse of god through whose fre benefite and goodnesse it hathe clerelye been delyuered from all her synnes vnto the whiche beyng a long tyme captiue and thrall she had in mooste piteous wyse liued as a bondseruaunt vnto Satan Now on the contrary part consider me the euyll frute of an euill tree Whan the reweler of the Synagogue had seen this matter beyng in dede the sayed figtree it selfe barrain but yet settyng out it selfe to the iyes of menne as it were to sale onely by reason of the leaues of the lawe takyng indignacion that Iesus had healed the woman on the Sabboth daye turned hymselfe to the people there congregated as though he would haue taught them sum great matter Nowe heare then a verye ryghte voyce of a Pharisee and by thesame voice of this one manne esteme thou all the wholle doctrine of that secte This deuout godly man fearyng leste the people should through the exaumple of Iesus fall vnto all vngodlines prouideth to take a good way for their preseruacioÌ„ sayiÌ„g with great autoritie There be sixe daies in the weke in which it is leful to worke Therfore if any body be desirous to be made whole let him cuÌ„ in one of these working dayes but to violate the sabboth day is a thyng not standing with gods pleasure This so folishe a saiyng could not the most merciful lord abide who had made the sabboth day not for any such purpose that men should rest or ceasse froÌ„ helping the neibour but had made the sabboth to the end there should be froÌ„ al euil doynges a perpetual resting which rest yesame outward rest of the Iewes sabbothes did figurate And because this voice of the ruler of the Synagogue was spokeÌ„ by the mindes of al the Phariseis the Scribes the lawiers vnder the person of him alone Iesus made aunswer to them all saying ye hypocrytes which not passyng on the very pith of the lawe lye altogether on the rynde or barke therof only and make a glorious paynted shewe of righteousnes without forth where in dede ye are fer froÌ„ al true godlines see ye how wicked Iudges ye are in this matter Who is it of all you whom the reuerence of the Sabboth should let but that he would vntye an Oxe or an asse of his owne from the stalle to haue thesame to water If ye iudge the sabboth daye not to be violated for a commoditie whiche is beestowed on a bruite beast that doth you seruice doe ye lay vnto my charge as such a perillous sore acte that I haue on the sabboth day healed this same doughter of Abraham rightly borne as one who in synceritie and purenesse of faith doth perfitelye resemble her sayed parente Abraham that she came of Is youre owne priuate commoditie of so great estimacion among you that ye haue no scrupulositie at all to vntye the haulter vnto an Asse on the sabboth day that he may not perishe for default of drinke and haue ye indignacioÌ„ that I haue on the sabboth daye looced and deliuered this woman here beeyng one of your owne nacion whom Satan hath by the space of eyghtene yeres kepte fast tyed and bounde If workyng and labouryng on the Sabboth daye bee forbidden whether of the two doeth more bodily labour he that vntieth an Asse and ledeth hym to the water or els I who with a mere worde and only touchyng haue made whole al this whole woman bothe bodye and soule too Are ye in suche sorte more mercifull and fauourable to an oxe or an asse then to your syster or brother And do ye in suche wyse obserue the law that for supersticion thereof ye neglecte that whiche is the highest and chyefeste poynte of all the whole lawe These woordes of Iesus because they coÌ„prised a veritie both clere and manifest and also agreable to the common reasoÌ„ of mannes owne nature made these slaunderous raillers full euill ashamed For it was no small grefe vnto them whan any parte of their glorye was abated in the face of the multitude before whoÌ„ thei had alwaies set out themselfes as muche as they could to their owne glory Than said he what is the kingdoÌ„ of god like or wherto shal I compare it It is like a grain of musterd seed which a man toke sowed in his garden and it grewe and wered a great tree and the foules of the ayre made nestes in the braunches of it And again he said wherunto shal I lyken the kyngdome of god It is like leauen whiche a woman toke and hid in thre peckes of meale till it was leauened Iesus hereupoÌ„ minding to open that al that same vain glorious bostyng of the Phariseis whiche conteyned an high portly shewe of holy conuersation should shortely vanishe awaie and contrariwise that the vertue of the ghospel should from most lowe beginninges grow vp to so high state of dignitie that it should drawe all the whole vniuersall worlde vnto it and that the same should be by meane of death and by meane of Apostles beeyng poore meane men and ignorauntes put foorth two sundrye parables at once of one meanyng Ye see ê™ he that the kyngdome of the Synagogue fighteth against the kyngdome of god Notwithstanding thesame that is more of puissauÌ„ce and might shall in the ende haue the victory Therfore the lord as it had been one enspired with a newe spirite to the entent he would make the multytude of the people geue the better eare vnto hym sayed to what thyng shall I say the kyngdom of god to be like or to what thyng shal I compare it to make you vnderstande what maner a thyng it is by comparison of some thyng that is to no creature of you all not excedingly well knowen And whan the people euery one of them looked to heare sum royall hygh symilitude taken of sum comparison of the sunne or of lightenyng or of some other such lyke matter Iesus thought better to take a parable out of a litle sede that no body estemeth or setteth by It is lyke sayth he to a litle grayne or corne of mustardsede which for a time that it is whole like as it is one of the least thiÌ„ges possible so is it a thyng of the least value that can bee in the worlde and a thyng that neyther with the colour ne with the sauour is pleasaunte to the iye and yf it haue any strength or vertue it hath it withinforth and not without A certain wyse felowe whan he had gotten one of the sayed litle sedes he did not set it at naught ne cast it away but sowed it in his gardeÌ„ And thissame sede of lest value and regarde spronge vp and grewe to a mightie great tree in so muche that euen the birdes made themselfes nestes in the braunches therof and for one litle litle grayne that was sowed it brought forth many thousandes And â—â—ght
name of Iesus Christe and for that benefites sake whiche he hath freely doen to vs ye shall haue forgeuenes of all your synnes and shall receaue after that ye be purely clensed the gifte of the holy ghost whiche ye here see shed on vs. Let none of you pondre weigh his owne merites for all that here is geuen is frely geuen vpon this onely condicion that ye beleue Iohels prophecy doeth specially pertaine to you and your children that come after you whome he calleth sonnes and doughters whome he calleth seruauntes and handemaydes Beleue god that made you the promis and ye shall frely receaue forthwith that is promised Neyther doeth Iohels promise in his prophecy pertayne to you alone whiche are of the people of Israell but to all the heathen also whiche be far of both from al kinred with the Israelites and far from knoweleage of god whom euer our lord god shall of his merciful goodnes vouchesafe to call to bee partakers with vs of this his gifte And the same thynge hath the prophecy well declared where it sayeth and whosoeuer shall call vpon the name of the lorde shal be saued Albeit eche man that sayeth Lorde Lorde doeth not cal vpon the lord but he that putteth all his whole hope and truste of saluacyon in the mercyfulnes of the same lorde Other prophetes also hath spoken of the same thyng that the worde of the gospel shoulde in time cumming spreade throughout the world And besides this our maister Iesus gaue vs a speciall commaundement that we shoulde firste of all declare to you this mercifull message of peace and loue and that we shoulde than afterward call the gentiles to the same For this calling cummeth not of mans deseruinges but of the fre bounteousenes of god In these wordes and others manye mo Peter bare witnes to them of Christe bryngyng foorthe to them the prophetes sayinges to testify the same and conferring with them those thynges whiche had alredy than come to passe And beside his teachinges he exhorted them that he might the better pricke them forewarde whiche were of wauering mindes Go to he sayeth my brethren embrace ye this so excellent bounteousnes of god towardes you so ready to mete you Ye know what complaintes all the prophetes hath made of the ouerthwartenes and stubbernes also in this Iewyshe nacion whiche hath declared themselues at all tymes rebellyous to theyr lorde and god and to those whiche were sent to theim his mynisters for theyr saluacion Howe often times dyd they resist Moses howe many prophetes haue they slayne how ofte haue they prouoked god to angre with theyr mischeuous dedes Wherefore they be iustly named the house that maketh the lorde angry and the vyne turned to bitternes whiche yeldeth to his keper in stede of swete grapes wylde vynes Iohn the baptiste lamented in them thesame thyng callyng them a progenie of serpentes And our maister Iesus complayned not a fewe times of the selfe same thing beyng offended with many of them for their inuincible frowardenesse who seyng dyd not see and hearyng dyd not heare and vnderstanding did not vnderstande The holesome doctryne for mans soule they despysed and all suche benefites as he wrought in man through hys miracles they imputed to the spirite of Belzebub Wherfore he called them a frowarde nacion and harde or ill wylled to beleue and bewayling their state tolde them that they shoulde be destroyed for why they had beaten killed stoned and crucifyed all that were sent from god Draw your selfes a backe my brethren and get ye away from the vengeaunce of god whiche hangeth ouer your heades caste of all cankred frowardenes of the Iewish nacion which while they stande stifely in defence of theyr owne Iustice do wickedly rebell againste the iustice of God For ye haue by faith and sincere obedyence already for you prouided eternall saluacion Than shall ye finally be accoumpted the true Israelites than shall ye be the very children of Abraham Than shal ye be of the right sorte of Iewes in dede if ye will knowelage Iesus and recognise him for youre king Ridde your handes of this carnall generacion whiche woulde rather perishe for theyr incredulitie than be saued Be ye contented to be borne a new and transfourmed into a spiritual nacioÌ„ and celestial whiche by trust in Iesus is in waye of saluacion Of this sorte verely was the fishers eloquence whyche he piked not out of Retorical preceptes or rewlers but receiued it from heaueÌ„ and therfore it was of muche more power and efficacie in his operacion This was the same suâ—â—orde that entreth through euen to the diuiding of the soule and the spirite whose edge hath punched strickeÌ„ the Iewes hertes This was the first cast and throw of his net wherein the fisher of mans soule drew vp a great plenteous multitude This was the seede of the gospel that ought to bee caste euery where abrode whiche as Christe hath taught falleth not downe into all mens hertes and yet here it found forthwith good grounde which brought forth fruite For than wer baptised and to the numbre of the disciples whiche were at that time very few were increased and ioyned almost three thousand moe These were the luckie first fruites that the ghospel brought forth for his reuenewes The new testament agreeth in this point also with a figure of tholde Moyses commaunded a feast of the firste fruites to be kept holy the fiftieth day after Easter And here are consecrated to the lord this fiftieth day the first fruites not of eares of corne but of mens soules For now through preaching of the gospell and fayth in the same the water washed away all their sinnes and nowe was that heauenly spirite gredely receiued Nowe marke what doeth that spirite of god in them truely he is not ydle sithen that he is lyke vnto the fyer We are freely made cleane in soule as innocentes we haue frely receyued of the holy gost his gift of grace Now it resteth for our parte to take hede that we lose that vnaduisedly whiche god hath of his mercifull goodnes frely geuen vs. Suche are the first beginninges of euangelycall religion suche is as a man woulde say the childehood of oure first regeneracion in Christe All that we haue taught hitherto is as it were milke for infauntes we must procede further to whole fast meate Preachers and suche as feede with the woorde of god oughte to haue with them both kindes of meate euer redy at hande For thus the lorde commaunded them go ye foorth he sayeth and teache all people baptizing them and teaching them to kepe all that I haue commaunded you Teache them that muste be christened the rudimentes and firste beginninges of the gospell whiche rudimentes or principles excepte a manne wyll beleue hys Baptisme is in vayne Those that bee alredy baptized thus must ye teache that they liue after my teachynges procedyng alwayes to more perfeccion ¶ And they continued in the
he had caughte him he put hym in pryson also and delyuered hym to â—ower quaternyons of Souldyers to be kepte entendyng after Easter to bryng him forth to the people And Peter was kepte in pryson But prayer was made without ceasyng of the congregacion vnto God for him WHyle that Paule and Barnabas were occupied aboute thys embassade Kyng Herode whiche had before tyme beheaded Iohn and sente Christ agayne to Pilate apparelled wyth a white garmente in a mockage beeyng sorye that thys sorte of menne daylye encreased and that the name of Iesus Kyng of the Iewes was well knowen in manye countreyes thoughte it to appertayne to hys duetye that thys secte so growynge and dayly encreasyng shoulde bee cleane vanquyshed Sathanas euen than woorkyng eftesones by theym as by hys tooles the same thyng whiche he before went about but yet obteyning nothyng els thereby but that the name of Iesus was more gloryously set foorth Therefore Herode practysyng hys regall and absolute power sente certayne of hys garde with weapons to lay hande on some of the congregacyon that professed Iesus of Nazareth Lorde of all thynges And so he whyche in choppyng of Iohns head had learned to behead good men and those that freely spake the trueth did now lykewise lay handes vpon Iames thapostle brother to Iohn because he in those dayes was estemed of greatest autoritie amonges thother apostles and commaunded hym to be headed whyche stedfastly contynued in professyng the name of Iesus And whan he perceyued that this cruell acte dyd well please the Iewes he heaped myschiefe vpon myschiefe and commaunded that Peter shoulde bee taken whiche was chiefe among the reste of thapostles thinkyng that it woulde come to passe that the shepehearde beyng ryd oute of the waye the flocke myghte easily bee dispersed and scattered vpon whiche consyderacyon the Iewes had beefore slayne our lorde Iesus staying their handes from the apostles He would immediatly without delay haue put Peter to death but onely that their Easter day whiche was had in greate honoure among the Iewes was at hande at which time the Iewes before had ben also afrayde to slea Iesus Suche is the Iewes deuocion in kepyng theyr holy dayes They are not afrayde to sacryfice an innocent mannes bloude at the peoples requeste but they are afrayed to breake theyr holy daye as thoughe that he were nothyng gyltie of murder whiche hath in harte prefixed to commyt murder He than commaunded that Peter beyng thus taken shoulde be caste into pryson and for feare lest he shoulde any waye escape lyke as Paule had he sette sixteene harneste men to kepe him lying in bandes to thinteÌ„t that no man myghte by force take him awaye For he had purposed after the holy dayes to bryng this sacrifice before the people that euen thirsted for innocente bloud Lyke people lyke kyng In the meane season neyther refused Peter to goe to pryson hauynge knowledge before by God that suche thynges shoulde happen neyther made the disciples any commocion agaynste the vngodly cruelnes of thys tyraunt hauyng well in remembraunce howe the Lorde had commaunded that they shoulde wyshe nothyng but well yea to those that pursued them Herode was not satisfyed wyth imprysonyng of Peter ne with double chaynes nor wyth once fower souldiers in armour whiche in other tymes cases were thoughte enoughe to haue the safe kepyng of one man for this purpose verely that his cruell entente with so great diligence myghte muche more auayle to the settyng foorth and encreasyng of the glory of our sauiour Christ. In thys wyse Peter whome the souldiers tooke diligent hede on kept his holy day in pryson In the meane while the congregacion of the disciples takyng not a lytle thought for their shepeherde neuer teassed day ne nighte to pray to God that Peter myght escape ¶ And whan Herode woulde haue brought him out vnto the people the same night slept Peter betweene two souldiers bounde wyth twoo chaynes and the keepers before the doore kepte the prison And beholde the angell of the Lorde was there present a lyght shyned in the inhabytacyon And he smore Peter on the side styered him vp sayinge aryse vp quickely And hys cheynes fell of from hys handes And the aungell sayd vnto hym gyrde thy selfe and bynde on thy sandales And he dyd so And he sayeth vnto him caste thy garment about the and folowe me And he came out and folowed him wyste not that it was trueth whiche was doen by the â—ungel but thought he had sene a vision Whan they were past the first and the seconde watche they came vnto the yron gate that leadeth vnto the citie which opened to them by the owne accord And they went out and passed thorowe out strete and forthwith the aungell departed from hym And whan as Herode purposed to bryng hym forth before the people after the holy dayes were ended as God would and nyghre before he shoulde haue bene brought foorth Peter was a slepe betwene two souldiers bounde wyth two chaynes The rest of the souldiers watched at the pryson doore And beholde thangell of god sodainly stode by Peter and a wonderfull lyght withall made al the house bryght notwithstandyng that it was both a darke pryson and a darke nyght also and smyting Peter on the syde reysed hym saying Arise speadily And forthwyth assone as these wordes were spoken the chaines fell from hys handes Than sayed the angell gyrde thy selfe and put on thy shooes and see that thou leaue no parte of thy apparell heare Whan Peter had thys doen than sayed the angell agayne cast on thy cloke and folowe me In this wise Peter folowing the Aungell hys guide began to goe foorth of the pryson not yet perceiuing that this was in very dede done that the aungell did but supposyng that he sawe a vision as he had before seene But after they had passed the first and the seconde warde they came to an yron gate that leadeth into the citie which by it owne accorde opened vnto them though it had many lockes and boltes vpon it And whan they were cleane foorth they passed on vntyll they had gone throughe one strete of the citie and than foorthwith the aungell vanishyng away left Peter as soodaynly as he before had comen to him And whan Peter was come to himselfe he sayed Now I knowe of a suretie that the Lorde hath sent his angell and hath delyuered me out of the hande of Herode and from all the waytyng for of the people of the Iewes And as he consydered the thyng he came to the house of Mary the mother of one Iohn whose sirname was Marke where many were gathered together in prayer As Peter knocked at the entry doore a damosell came foorth to harken named iâ— hoda And whaÌ„ she knew Peters voyce she opened not the entry for gladnes but tanne in and tolde how Peter stoode before the entry And they said vnto her thou art mad But she affirmed that
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
The first tome or volume of the Paraphrase of Erasmus vpon the newe testamente Enpriented at London in Fletestrete at the signe of the sunne by Edwarde Whitchurche the last daie of Ianuarie Anno. Domini 1548. Cum priuilegio Regali ad imprimendum solum EW To the moste puissaunt prince and our moste redoubted soueraigne Lord Edward the sixthe by the Grace of God King of Englande Fraunce and Irelande defendour of the faith and on yearth next and immediatly vnder God of the Churches of Englande and Irelande the supreme head your moste humble louyng and obedient subiecte Nicolas Udal wisheth al grace and peace from God with long and thesame moste prosperous Reigne ouer vs in all honour health and condigne felicitie MOste noble and moste worthie Soueraigne it myght in me so basse and simple a persone appeare no small presumpcion to write vnto your Emperiall Maiestie were not the cause of our publique gratulacions so iust and so greate that no manne what euer he bee hauyng occasion to wryte maye thynke hymselfe voyde of cryme if he shoulde omytte to declare and testifie the vnestimable comforte and ioye whiche your vniuersall moste louyng and obedient subiectes daily more and more doe take of your Maiesties singuler good procedinges and most excellent towardnesse For where by the space of many yeres vntil it pleased the goodnesse of God to sende you vnto vs the earneste prayers of all Englande was that we might haue a Prynce and after the tyme of your natiuitie whan God had so gracyously heard our peticions we eftsons prayed that ye myght haue grace to folowe the godly steppes and proceadynges of your moste noble father euerye man seeth nowe in your Maiestee suche towardenes of vertue and godly zele that we haue conceyued no lesse then an vndoubted hope that ye wyll by Goddes gouernaunce ferre passe your saied father to whom our daily wysshinges and prayers thought it enough to haue you eguall We all see in your highnesse suche liuely sparkes of vertue and Christian regiment toward that we cannot but thynke Englande the moste fortunate Royalme that euer was to whome God hath geuen suche a Kyng as in his minoritye of tendre babehood learneth to haue mynde on his funccion and to considre whose mynistre he is If Royalmes after the saiyng of Plato are than and neuer els in blissed state whan eyther Philosophiers that is to saye suche as knowe and loue God doe reigne ouer thesame or els the Kynges geue themselues to philosophie that is to saye to the due knowledge of God to the disciplyne of vertue and to the vpryght execucion of their office towardes all people howe happye are we Englishmen of suche a Kyng in whose chyldehood appereth as perfeict grace vertue godly zele desire of literature grauitie prudence iustice magnaniraitie as hath heretofore been found in Kinges of most mature age of ful discrecion of auncient reigne and of passing high estimacion But suche is the goodnesse of God that to a people eagerly hongreyng and thrysting his iustice earnestly sekyng the wayes of his trueth tendrely enbracyng his moste holy woorde readily acceptyng the grace of his ghospel wyllyngly conformyng themselfes to the sincere doctryne of his commaundementes he forgeateth not to geue a sapient Kyng and gouernour And that God hath of a singuler fauoure and mercye towardes this Royalme of Englande sente youre grace to reigne ouer vs the thyng selfe by the whole processe doeth declare the summe whereof I shal in a short discourse no more but briefly touche passe ouer leste I might seme rather to haue sought an occasioÌ„ in the waye of flatery to extolle you and your progenie then as this present cause enforceth me to geue due testimonie of the trueth In dede your singular excelleÌ„cie in al kindes of princely towardenesse is such that no place no tyme no cause no booke no person either in publique audience or els in priuate couÌ„paignie maketh any mencion of your Maistie but he thynketh hymself euen of a veray conscience bouÌ„d to powdre thesame with manyfold praises of your incoÌ„parable vertues giftes of grace Al which prayses magnifying though they bee in dede muche inferiour to your moste woorthye desertes hytherto yet your maiestie muste take and repute not as a matter of insolencie by your moste louyng and faithful subiectes ministred vnto you but rather as a thyng wrought in them by the instincte of god to admonishe you of the Regal estate that he hath called you vnto not as a prouocacioÌ„ of wordelye gloriyng in your self but as an instrumente of admonicion to continue you in remembraunce of thankes geuing and of discharging youre office not as the baites of flatery meaning to fede your Maiestie in any conceipte of pryde but rather as a glasse wherein to beholde your self what ye are and how ye ought to continue not as the pleasaunt ticleing or clawyng of adulacion but rather as a caucion that ye dooe nothing in all your life whereby ye maye bee founde or thought vnwoorthie the laude that is geueÌ„ you and finally not as a nourishmente of any humam vanitie but rather as a spur of exhortacion not onely to beware â—hat ye goe not backe ne degenerate or decline from the godly trade of religioÌ„ of vertue of litterature of prudeÌ„ce of benigâ—itie of iustice of princely regiment that ye are nowe entred into but also that ye procede as ye haue begoonne and still goe forwarde encreasyng in all godlinesse that your procedynges and consummacion maie bee aunswerable to your moste princely and Christian begynnynges Neyther is there any subiect of yours worthie life whiche woulde to any other ende or purpose attempt to magnifye you in thys tendre age but in hope that if ye bee not alreadye come to the perfeccion propouned vnto you ye wyll labour and contende as age maye suffre to growe and reache vnto it For if Philip of Macedonie being an ethnike and a pagane Kyng whan he was railed at and muche euil spoken of by the Atheniens toke therof an occasioÌ„ well to reigne gouerne his people alleagyng himself to bee enforced and coÌ„streigned theruÌ„to that he might proue his enemyes vntrue men of their reportes howe muche more necessitie of well doyng is incumbent to your highnesse that ye maye in tyme comyng verifie the praises and coÌ„mendacions whiche the publyque consent of the worlde dooeth nowe attribute vnto you Howebeeit we your moste feythfull louyng subiectes dooe nothyng doubte but that God beeyng the geuer of all good gyftes the father of all mercie and the God of all coumforte who of his infinite goodnesse hath prouided you to reigne ouer vs wyll also in suche wyse directe all your wayes that he wyll euydentely declare hymself by his eternall wysedome and by his counsayll inscrutable to haue purposely ordeyned and appoynted you to dooe high thynges whome he hath by his myghtifull arme so woondrefully sent For where your moste noble father of famous memorie Kyng
Henry the eyght beeyng otherwyse by al tokens of natural constitucion a man hable and also likely to haue chyldren had alreadye by the twoo most faire blossomes and most freshe floures of the world the lady Maries Grace the lady Elizabethes Grace your Maiesties moste noble and moste dere sisturâ— yet liuyng declared himselfe apte to be veray fruicteful of procreacion yet had he continued eight and twentie yeres Kyng of this Royalme ere he had any soonne in lawfull matrimonie begotten to whome he myght leaue the succession of this his Emperiall croune and sceptre In the meane tyme Kyng Henry as a moste vigilaunt pastour ceaseth not with perpetuall trauayll to procure for the commodities and wealth of Englande he ceaseth not by moste politique and moste holsome lawes to prouide for the establishyng of Englande in peace and tranquilitie And because by the diligent readyng and meditacion yf holy Scriptures he founde and obserued the true blissynges of God and the fountayne of al grace and prosperitie to procede of the knowleage of God and the due obseruacion of his lawes lyke a moste christian Prince and a true defendour of the fayth he conuerted and emploied al his studie and cogitacions to the redresse of such abuses in relygion as by the moste corupte doctrine of the Romishe papacye had by degrees crepte into Christes churche and preuailyng throughe continuaunce of yeres were nowe so confirmed and established throughout all parties of Christendome that the Romishe Nabugodonozor held vs in forer subieccion then euer was Israell holden in the captiuitie of olde Babilon and so should we haue stil continued had it not pleased almightie God of his botomlesse mercie to reise vp a Christian Cyrus your moste puissaunt father to restore vs agayne to our freedome in Christes bloud For the Romishe Nabugodonozor had by wrestyng and peruertyng the holy scriptures of God to the establyshing and maintenaunce of his vsurped supremitie clymed so high that he was not nowe content to sitte in the chaire of Moses but had moste blasphemously exalted hymselfe aboue all that is called God that is to say had made Goddes woorde frustrate that his moste corrupte and moste pestilente doctrine myght take place He had by his deiulishe inuencions caste such a foggie miste of ignoraunce ouer Goddes moste holy Bible he had with his Pharisaicall interpretacions in suche wyse polluted the sinceritie of Christes doctrine he had so infeeted the clere fountayne of Goddes woorde with the suddes of humayne tradicions and the dregges of vayn ceremonies he had by meane of papisticall troumperie so peruerted the vnderstanding of holy scriptures he had so defaced the puritie of the faith with the beggerly patched cloke of supersticious weorkes not commaunded by Goddes lawe he had so perplexed the grace of the ghospell with the false feigned merites and weorkes of supererogacion he had so mangled the Christian profession with mo then an hundred soondry sectes of counterfaicte cloystreers of Antichristes owne generacion liuing like idle loitreers and veraâ—dranes and vnder the pretence of religion deuouryng the common weales that woulde maynteyn theim he had so oppressed the true religion and wurshyppyng of God wyth pilgremages to dead stockes and stones of mannes handie weorke with transferryng the honoure whiche was due to God alone vnto Sainctes and to feigned miracles wyth other kyndes of idolatry innumerable and wyth a purgatorye of materiall fyer and to make some ende of speakyng in a matter of it selfe infinite he had so clene subuerted al good and godly conuersacion and doctrine that Satan had no more power of the worlde whan Christe came downe to yearth for to redeme mankynde then religion was nowe broughte oute of frame by the tyrannye of the Romyshe Babilon nor God and hys soonne Iesus Christe any where lesse founde than whan he was moste buisily named and spoken of in pulpites Beeyng vnder the title and name of Christe the moste eagre aduersarye of Christe and his ghospell he ioyned hymselfe to the Philistines and beyng their Goliah more nere sixtene then sixe cubites high neither feared â–ª ne shamed to shewe hymselfe in playne battayl of defiaunce ne spared to open hys blasphemous mouthe ne to drawe hys tyrannous sweorde ne to shake his huige murderyng speare agaynst the true Israelites of Christes litle selie flocke and moste presumpteously to braggue agaynst all that euer woulde professe the syncere and vpryght doctrine of Gods woorde tyll it pleased God to reyse vp vnto vs an Englishe Dauyd your moste noble father who without anye armoure or weapon of yron and stele without any harnesse of mannes makyng without displeighing any banners in araye of humaine battaile shoulde out of the slyng of his Regall auctoritie cast the corner stone of Goddes woorde whiche lyghtyng vpon the forhead of the sayd Goliah felled his papacie stone dead crushed it to poudre neuer to be hable any more to noye or to face Englyshe Israel Our sayd Dauid kyng Henry the eyght had learned by the boke of Deuteronomie in whiche booke the feithfull seruauÌ„t of God Moyses charged that whomsoeuer Israel shoulde make Kyng ouer them thesame from the tyme that he wer sette in his Regall throne should all the dayes of his lyfe haue continuall meditacion and should styll reade therin to the entente he myght learne to feare the Lorde his God for to kepe all the woordes of hys lawe and his ordinaunces for to dooe theim and that he should not turne from the commaundementes eyther to the ryght hand or to the left that bothe he and his children myght prolong their dayes in his Kyngdome he hadde I saie learned in the same booke on the one syde the blessynges of god promysed to all suche prynces as on theyr owne parties woulde for the loue and feare of god walke vpryghtly in the execucion of the sayde commaundementes and woulde partly by theyr good exaumple prouoke theyr subiectes to dooe the same and partly by due execucion of iustice make them ashamed and also afeard to swerue or declyne from the lorde their god and on the other syde the terrible malediccions and plagues of gods wrathe threatned to all suche as neglected the vpryght obseruyng of all his preceptes and wayes He loued the goodnesse of God and feared his stroke he sawe religion to bee ferre out of frame he sawe some parte of his moste earnest trauailes and endeuour to sette Englande in moste quiet and blissefull state to fayl of condigne effecte through defaulte of reformacion in matters of religion He saw found by experience of his owne manyfolde moste princely enterpryses the onely cause why Christian Royalmes are plagued wyth warres derthes famyns pestilences other mortall extremyties to come of Gods indignacion because the worlde was so ferre gone astraigh from Christe that nothyng was nowe weaxed so odious or detestable as his holy woorde nothyng reputed so blasphemous as Christes holy ghospell nothyng so lyght estemed as Christes blood and passion He sawe the
kynde of death the buriall the resurreccion thascendyng into heauen the holy ghoste sente downe from heauen the wounderfull toungues of the Apostles the conuersion of the Gentiles and other thynges whiche we sawe and dayly see doen by them that professe the name of Christe Finally the tyme also doeth agree in the which he was prophecied for to come And all these thynges were prophecied not only by the sayinges of the Prophetes but also wer signified by the actes and dedes of the Patriarches Nowe seing thei know these thinges if thei coÌ„pare theÌ„ with these whiche we shewe to haue been doen they shall vnderstande that they loke in vayne for any other Messias thâ—n this whom we speake of he came once humble and abiccte concernyng the fourme of mannes bodye for so Esai prophecied he should come to delyuer all men by his deathe from the tyranny of deathe And he shall cum againe in th ende of the worlde not as now a sauiour but a iudge of all bothe lyuing and deade Now no man is excluded froÌ„ his benefite Than no man shal escape his iudgement But than shal they ioyfully see the iudge dealyng euerlasting rewardes whiche now doe not despise hym a meke sauiour easy to be entrâ—ted This therfore is that only and very Messias whose geneologie and petigre shal forthwith be shewed touching the body whiche he toke for our cause for by hym shoulde spring and cum furth a new nacion not carnall but spiritual which should rather replenish heauen than yearth the which also shoulde be encreaced or multiplied not by the seed of man but by the euangelical fayth whiche is the heauenly seed of Goddes worde Of this faith the autour and father in a misticall fygure was represented by Abraham who the law of circumsicion not yet publyshed deserued the prayse of rightuousnes not before men but before God not by the kepyng of the law but by the sinceritie of faith wherby he doubted nothing of Goddes promises although they wer farre passing the power of nature And for this trust and confidence he was called the father of many nacions which after the example of hym should beleue the gospel of Iesus Christe He nowe his body beyng decaied for age his wife also beyng weake and barain begate Isaac whiche was promised vnto hym who also was a figure of Christe vearyng wood to the sacrifice whereunto he was apoynted Isaac begat Iacob which though he wer the younger brother yet he set his elder brother besyde purchased the inheritaunce to hymself wherin he was a figure of the churche that should be congregated and gathered together of the Gentiles the which the Iewes being excluded encreaseth daily more and more receiuing the grace of the gospell by faythe of the which the Iewes through vnbelefe haue made themselfes vnworthy For thus sayeth God I haue loued Iacob and hated Esau. And in the Prophetes ofte mencion is made of this name Iacob begate Iudas of whome the tribe had his name of the whiche Christ was prophecied to cum of and by whose name as by inheritaunce was promised the newe lawe of the gospel for thus speaketh Hieremie Beholde the dayes do come sayeth the Lorde and I wyll dispose a newe testament to the house of Iudas the house of Iacob And he did not beget him onely albeit he deserued chiefly to be recited in the geneologie but also he begate the other eleuen brothers of Iudas which seuerally gaue names to the seuerall trybes of the nacion of Israell Iudas begat Phares and zaram of Thamar Phares begat Esrom And Esrom begat Atam And Atam begat Aminadab Aminadab begat Naasson Naasson begate Salmon Salmon begat Boos of Rahab Boos begat Obed of Ruth Obed begat Iesse Iesse begat Dauid the kyng Dauid the kyng begat Salomon of her that was the wyfe of Uri Further Iudas had two chyldren at a burden named Phares and zaram not of his lawfull wyfe but of Thamat hys daughter in lawe whyche was maryed to Her the eldest soonne of Iudas vnto whome when Iudas did not perfourme hys promyse that is to saye that she myghte be maryed to Sela brother vnto her housbande that was dead accordyng to the order of the law the woman passyng all measure desirous to haue a chylde tooke the habite of a common woman and coueryng her face by crafte and deceyte laye with Iudas her father in lawe and afterwarde by shewyng of the token whyche she had receyued of hym before that she woulde suffer hym to lye wyth her auouched and proued hym to be father of bothe the chyldren when he otherwyse earnestlye woulde haue brente her accordyng to the lawe The thyng thus doen is not without offence and blame but yet the mysterie hyd vnder thys vnhonest couerture maketh muche for the matter of the Ghospell Lyke as also Phares was a figure and significacion of the churche and Synagogue whiche Phares preuented his brother when he endeuored to goe furthe of his mothers wombe puttyng foorth his hande fyrste Of this Phares Esrom was borne of Esrom Aram of Aram Aminadab of Aminadab Naasson and of hym Salmon Salmon begat Boos of Rahab whiche though she were not of the nacion of Iewes but of the Cananites yet because she preserued the spyalles sent from Iesu the captain guyde of the Iewes and because she betrayed the citie of Hierico she deserued her place in the geneologie of theym whiche throughe faythe were made prayse worthie of God and she exempted out of the sorte and order of common women was chosen and admitted emong the people of God and maryed to an housbande of the nacion of Iewes signifying euen at that tyme that synners heathen people beyng alienate from the religion of God shoulde be coupled vnto Christe throughe the merite of faythe Boos also hade a soonne named Obeth by Ruth a Moabite the whiche also renouncyng her countreye and her bodily affeccions had rather to be planted emong the people of the Iewes that is to say suche as professe the doctrine of Christe Thus at that tyme fygures and shadowes signified before that no kynde of men shoulde be dryuen and kept of from the felowshyp of the gospell so that he bryng with hym faith and a desirous minde of true godlynes Of Obed came Iesse whiche was called also Isai of whose name Esay propheciyng of Christe maketh mencion saying A rod shall cum out of the roote of Iesse Of hym was borne Dauid derely beloued of God bothe kynge and Prophete buylder of the citie of Hierusalem noble through the slaughter of Goliad and after that the wicked kyng Saul was deposed by the coÌ„maundemente of God from a pore shepeherd he was consecrate kyng ouer the Israelites Oute of whose stocke the whole nacion of the Hebrues did loke that Christe shoulde cum as it was prophecied before of men that wer inspired with God And he also did represente by many wayes the fygure of Christe his ofspring Dauid begat Salomon that king of
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
moue the hartes of all menne ¶ But wherunto shall I lyken this generacion It is lyke vnto children whiche sitte in the market places and call vnto theyr felowes and saye We haue pyped vnto you and ye haue not daunsed we haue mourned vnto you ye haue not sorowed For Iohn came neyther eating nor drinkyng and they saye he hath a deuyll The sonne of manne came eatyng and drynkyng and they saye beholde the glutton and the wyue bibbet a frende to the publicants and to the synners And wysedome is iustified of her children And yet I see many so obstinatly vnbeleuyng that neyther afrayed by the austeritie of Iohn nor allured by my curtesye and well doyng wyll receyue the thyng whiche they haue loked for nowe so long tyme by the promyse of the Prophetes What maner of generacion shall I call this Or by what comparison may I set it furth It is lyke vnto children sytting in the market place whiche with a common song crye thus to theyr felowes a farre of we haue song you plesaunt thinges vpon our pypes and ye haue not daunced we haue song you sorowfull thinges and ye haue not wayled We haue proued assayed one thing but diuers waies Neither waie hath been profitable vnto the vnbeleuers sower and vntractable Iohn minding to styrre vp this nacion vnto penaunce as it were with a sorowfullâ— song came furth with great austeritie hardnes of lyfe fasting abstayning from all delicate meates forbearyng wyne and drynkyng water And some lette not to saye that he is possessed with the deuill so farre they be from folowyng of him The sonne of man came furth minding to styrre vp this nacion to the loue of the heauenly doctryne as it were with a more merye song of the pypes â–ª and that he mygâ—t allure them the more with his gentilnes he hideth not himselfe in deserte places nor weareth no notable rough garment nor vseth no notable sower meates but framing hymselfe to all men and despising the cumpanye of no man eateth all maner of meates and drinketh whatsoeuer is set before hym and â—gayne they picke quarels falsely to reproue hym saying Beholde the great eater the wyne bibber the frende of the publicanes and synners They that be not moued with austeritie and roughnes he wont to be wonne by fayre speaking and gentilnes But this nacion by euery occasion is made wurse turneth euery remedy and medicine into a matter of greater disease and sickenes But by the moe wayes they be prouoked to health and saluacion the more euident it shall be to all men that they perishe through theyr owne malice and the wysedome of God by whose councell all these thynges be doen shall haue the prayse of righteousenesse emong her children when they shall see them that appered great menne and iust menne before the world to be repelled from the kyngdome of heauen for theyr vnbelefe contrarywyse when they shall see sinners Publycans harlottes heathen people humble and abiect to be receiued into euerlastyng saluacion for the redines of theyr fayth Than began he to vpbrayde the cities in whiche mostâ— of his miracles were doen because they repented not of their sinnes Woe vnto thee Chorazin Woe vnto thee Bethsaida For yf the miracles whiche were showed to you had been doen in the citie of Tyre or Sydon they had repented of theyr synnes long agene in sacke clothe and asshes But I say vnto you it shal be better with Tyre and Sydon in the daye of iudgement than with you And thou Capernaum whiche arâ— lift vp vnto heauen shalt be brought downe to hell For yf the miracles whiche haue been doen in thee had been shewed in Sodome they had remayned vntyll this daye But I saye vnto you that it shall better with Sodome in the daye of iudgement than with thee Here Iesus musyng in maner at the inuincible malyce of certayne people for the feare and example of others began to rebuke the cities whiche where as he had shewed many miracles and healed men taught so many thynges yet they were not styrred to repentaunce of theyr former lyfe saying Woe be to the Chorazin woe be to the Bethsaida for yf the wonders which haue been shewed in you had been seen in Tyre Sydon whiche cities ye abhorre as heathen and wycked long ago they beeyng contryte would haue doen penaunce in heerclothes and ashes And in the meane time ye stand in your owne conceyte because ye be of the flocke of Israel because ye sacrifyce not vnto Idolles because ye be not geuen to riot and excesse so opeÌ„ly and loocely because ye wurship one God because ye be the chyldren of Abraham because ye haue the lawe and the Prophetes but vnlesse ye repente you all these thynges shall turne into the heape of your damnacion For this I assure you in the daye of goddes iudgement when euery man shal be iudged of God not after opinion and hearesaye but accordyng to his diserte Tyrus and Sydon shall be more gentely handled than you They shal be the more easely punyshed because they were not styrred to repentauÌ„ce as ye be And thou o Capernaum which nowe standyng in thyne owne conceyte art in courage as high as heauen shalt than be plâ—cked downe to hell Thou reioysest with thy selfe as though thou were ryghteous and doest abhorre the dwellers of Sodome whiche in tyme paste were horriblye punished for theyr synnes but in the daye of iudgement theyr daÌ„nacion shal be more easy than thine For if those miracles had been wrought in Sodome whiche haue been shewed in thee they would haue satisfied by penaunce God that was offended with them and theyr cities had stande vnto this daye At that tyme Iesus answered and sayed I thanke the o father o Lorde of heauen and yearth because thou hast hyd these thynges from the wise and prudent and hast shewed them vnto baâ—es Uerely father so it was thy good will â–ª â—â—â—dinges are deliâ—ered vnto me of my father And no man knoweth the sonne but the father nor no man knoweth the father but the sonne and to whomsoeuer the sonne will reuele hym And when the disciples were returned vnto Iesus from theyr preachyng and told him cherfully that the matter came well to passe he teaching vs that whatsoeuer we do prayse worthy ought to be ascribed vnto God lifting hys iyes vp to heauen saide I thanke thee o father which art Lord of heauen and yerth and by whose wysedome all thynges be gouerned because thou haste hyd this heauenly philosophie from them that be high mynded and puffed vp with pryde through an opinion of theyr worldely wysedome and polycie and haste opened it to the litle ones to the meke and to fooles after the worldes iudgemente Truly so it is father for so it is thought best vnto thy gentilnes to teache that thou art not pleased with the stout and such as trust vnto their owne iustice and wisedome and that they be
the ground sumtime he is dryuen into the fier sumtime into the water he fometh he gnasheth with his teeth coÌ„sumeth awaye And because I could not haue you I desired your disciples to cast out the deuil they could not But Iesus to heale the vnbelefe of all men crieth out in maner angerly O nacion vnbeleuing and without faythe how long shall I be among you in vayne howe long shall I suffre your vntractable and froward maners I haue doen so many miracles and profitte nothyng and therwith coÌ„maunded the chylde to be brought because the miracle might be the more euident and â—otable to all men Which when he was brought and seen of Iesê° furthwith euen there before theÌ„ al the spirite toke hym and the chylde was hurled vpon the ground and tumbled and fomed a miserable sight to see ThaÌ„ Iesê° the more to declare the greatnes of the disease asked the father how long it was sith the chyld began to be vexed with this disease The father made aunswer and sayed from his infancy and not without daunger of his life For oftentimes he droue him into the fier sumtyme into the water to destroy him I know that it is a soore disease yet yf thou caÌ„st do any thing haue mercy vpoÌ„ vs help vs. Iesê° hearyng yf thou canst sumwhat reprouyng the weakenes of his faith as who saieth any disease wer of greater might than the power of God sayth vnto him Aske not what I am able to do but loke what thou art able to beleue For if thou trust fully nothing is so hard but it may cum to passe to him that doth beleue trust At this word the father conceiuyng a trust and a more sure hope with plentifull teares criyng out made aunswer Lord I beleue and if any thing waÌ„t in my trust and belefe supply thou it of thy goodnes and help my vnbelefe In the meane time when Iesus espied the multitude of people runnyng to gase desyrous to see whether the thyng that came not to passe to the discyples should cum to passe to Iesus he threatened the vncleane spirit saiyng thou deaf and dumme spirit I commaund the go out from him and teturne not a gain vnto him hereafter But the spirite went froÌ„ the chylde with howlyng yet first he tore him and vexed him so vehemently that he lay for dead and many warranted that he was dead So strong and tough was the violence of the disease But Iesus taking the child by the hand lifted hym vp he arose Like as the father did hardly beleue so his soÌ„ne was hardly heled ¶ Than came the disciples a part to Iesus and said why could not we cast hym out Iesus said vnto them because of your vnbelefe For verily I say vnto you yf ye haue fayth as a grain of musterde seede ye shall say vnto this mountayne Remoue from hence to yonder place and it shall remoue and nothing shal be vnpossible vnto you Albeit this kynde goeth not oute but by prayer and fastyng In the meane season the disciples wer heauy in their mindes fearing leste thorough their default they had lost the power of doyng miracles wheras before they had gloryed that deuilles also were obedient vnto their worde before the multitude they kepe sylence for shame But whan Iesus was cuÌ„ into the house they goe vnto their maister and demaund of hym why could not we cast out this deuill sith this power was once deliuered vnto vs froÌ„ thee Iesus to confyrme the faythe and trust of his disciples which oughte to be so great that sumtyme it myghte helpe the distruste of others sayeth The weakenesse of your fayth partely was the cause For the violeÌ„ce of the disease was vehement and the fathers fayth weake and waueryng your faythe was not so mightie that it was equall and hable against both these difficulties For it is sumwhat werish with mannes affeccions and faultye by the reason of the leauen of vaynglorye And ye had faythe lyke the seede of mustarde which beyng vile and litle yet when it is broosed it sheweth a sharpe quicknes of her nature and sowed in the grounde springeth vp into a large tree nothing should be so harde but with a word it should be brought to passe out of hande Yea if ye should say to the hil remoue from hence and goe into an other place it would doe it forthwith as it was commaunded But this kynde of deuylles wherewith the chylde was possessed is not cast out vnlesse fayth be confirmed and strengthned by prayer and fastyng The violence of the disease was strong and tough and by continuaunce of time it was tourned into nature Agaynste suche maner of faultes we must fyght with fastynges which do subdue the body being brought lowe vnto the spirite and also with praier whiche obteyneth the help of god By this coÌ„municacion Iesus taught that greuous vehement and muche accustomed dyseases of the mind must be driuen away with strong vehemente remedies And whan they were in Galile Iesus sayd vnto them It will cum to passe that the soÌ„ne of man shal be deliuered into the handes of men and they shall kyll hym and the third daye he shall rise againe And they were exceadyng sory But now Iesus whan he was in Galile to the entent he might fortify make strong the mindes of his disciples lest they should be ouer much troubled with his death again he doth iterate beate it into theÌ„ that the sonne of man must be delyuered into the handes of men and killed of them that the thyrde day he should rise agayn from death This saiyng did grieue the mindes of the disciples aboue measure which so loued their lord albeit theyr affeccion and loue was yet carnal that their eares could not suffre any mencion of death For they coulde not vnderstande that Moses and Helyas called the death of Iesus a glory renoume and that that death should bryng health and saluacion to the whole worlde And although like as they were heuy and fadde at the mencion of death so they ought to haue bene chereful glad at the mencion of the resurreccion yet their mynd abhorred so muche from the remembraunce of deathe that surelye they vnderstode not what it ment to dye and the thyrde day to rise agayn For they thought it better vtterly not to dye seeyng that he was hable to doe that whiche was hable to reuiue again from death And whan they were cum to the citie of Capernaum â–ª they that vse to receiue tribute money called a didraÌ„me came to Peter and said Doth your maister pay a didraÌ„me He saith yea And whan he was cum into the house Iesus preuented him saying What thinkest thou SimoÌ„ Of whom doeth the kynges of the earth take tribute or toll of their children or of straungers Peter sayeth vnto him of straungers Iesus sayd vnto hym than the chyldren be free Notwithstanding leste we shoulde offende them goe
sake and hither to you beeynge bare and poore haue folowed me lykewyse bare and poore if ye perseuer and continue in the worlde to cum when the dead shall ryse and euerye man shall receyue rewarde after his desertes and whan that the sonne of maÌ„ his humilite that ye nowe see set aparte shal sitte in the seate of his maiestie ye fysshers than beyng partakers of honor whiche are nowe partakers of afâ—iccions shall sit in twelue seates and shall iudge the twelue trybes of Israel because they cumming of the same stocke hauyng knowledge of the same lawe prouoked with the same miracles and benefytes yet by no meanes coulde be brought to beleue whereas ye meane persones and vnlerned by and by at my simple bidding haue lefte yea those thinges whereby ye susteyned your life And this rewarde shal not be yours onelye but whosoeuer for the profession of my name forsaketh his house his brothers or sisters his father or mother his wyfe or chyldren his landes or anye other possession he shall not lose that whiche he lefte for my sake insomuche that he shall haue a greate gayne therby For in this worlde he shall receyue an hundred folde for the thinges that he hath lefte and in the tyme of resurreccion he shall possesse euerlastyng life For in the stede of the thinges that he hath left the whiche bee casuall and vyle possessions he shall possesse here in the meane tyme that precious Margaryte of the euangelicall mynde whiche is to be estemed and compared with no marchandise of this worlde In the stede of one house that ye haue left the doctrine of the ghospell shall make open vnto you a numbre of houses thorough out the worlde For one piece of grounde manye groundes shall serue your necessities for one father or mother ye shall haue so manye as there shal be olde men and olde women whiche ye shall conuert vnto the ghospell Ye shall haue so many brothers systers sonnes and daughters as your equals or yongers shal be whiche by your prechyng ye shall bryng to euerlasting life These shall geue vnto you euery where of theyr owne accorde yf ye shall neede anye thyng and theyr affections shall far passe thaffeccions of theÌ„ whom onely kinred of bloud hath ioyned vnto vs. For the kinred of the felowship of the ghospell is more nere than fleshly affinitie and they loue more vehementlie whom godlines hath coupled together than they whom carnall byrth hath ioyned together Unto this great rewarde that shal be added also whiche is the greatest of all that for thynges whiche shortely shall perishe ye shall possesse euerlastyng life I say not this that the profession of the ghospell doth teach vs to despyse them whom nature hath ioyned vnto vs but suche maner of affeccions muste be neglected as often as they withdrawe vs from euerlasting saluacion This great felicitie is set furth indifferently to all men There is no difference of fortune condicion age or person But in this estimacion and iudgement which shal be made of God the equall iudge many shal be last whiche seme nowe to be first Contrariwise many whiche seme now vile and of no reputacion with men shal there be counted chiefe There shal be preferred a common woman before a Scribe a Publican before a Pharisie an heathen before a Iewe a poore manne before a ryche a plough manne before a king and they that semed nexte to the kyngdome of heauen shall enter in last and they that semed farre of shall enter in firste The heathen men throughe fayth shall goe before the Sinagoge through vnbelefe shal be set besyde ¶ The .xx. Chapiter For the kingdome of heauen is like to a man that is an householder whiche went out earely in the morning to hyre labourers into his vineyarde And whan the bargayne was made with the laborers for a denary a daie he sent them into his vineyarde And he wente out about the thirde houre and sawe other standyng ydle in the market place and sayed vnto them go ye also into the vineyarde And whatsoeuer is right I will geue vnto you And they went theyr waye Agayne he went out about the sixte and ninthe houre and did lykewyse And â—bout the eleuenth houre he went out and founde other standing ydle and sayed vnto them why stande ye here all the daye idle They say vnto him because no man hath hâ—ted vs. He sayeth vnto them go ye also into the vineyarde and whatsoeuer is right that ye shall receyue ANd because it semed a darke riddell that he spake concerninge the first and the last he declareth the thing that he spake with a parable whereby he sheweth that men were called to the keping or obseruing of righteousnes in diuers ages and yet al the seruauntes of righteousnes haue one and the same rewarde of euerlasting saluacion so that they whiche be called labour diligently in the vineyarde of righteousnes For they haue no lesse whiche be called in the time of Christ than they whiche be called in the time of Abraham or Moyses or Dauid And they haue no lesse whiche be called and drawen to the seruice of the gospell being aged than they whith be children or yong men The one and the same denary and rewarde of euerlasting lyfe is geuen vnto them al. And yet they yâ— came late seme to haue greater honour by this that the liberalitie of the lorde maketh them equall to them whyche came before The Iewes were firste called but yet the Gentiles called afterwarde be not onelye made equall vnto them but also preferred before the vnbeleuing Iewes The parable is after this sorte The kingdom of heaueÌ„ ê™ he is like vnto an householder whyche wente abrode earely in the mornynge to hier workemen into his vineyarde And getting certayne and bargayning with them that they shoulde haue eche of them a denary a piece for theyr dayes worke sent them into his vineyarde He wente out agayne aboute three of the clocke and when â—e same certayne stande idle in the markete saide vnto them go ye also into my vineyard and I shall geue you that shall be mete He went oute agayne about sixe of the cloke and agayne aboute nine and did likewyse as he did at one and three of the clocke Againe going out aboute three of the clocke towarde night he founde certayne other in the market to whome he sayed why stande where all day idle They saye because no man hath hired vs. He sayeth to them go ye also into my vineyard ¶ So whan euen was cum â–ª the lorde of the vyneyard sayeth vnto his stewarde Call the laborers and geue them theyr â—yer beginning at the laste vntill the fyrste But whan they did cum that came about the eleuenth houre they receyued euery man a denary And whan the firste came also they supposed that they shoulde haue receyued more and they also receyued euery 〈◊〉 a denarie And whan they had receyuyd it they murmured against the householder
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 cum Wherfore seing that these thynges vndoubtedly shal cum to passe and it cannot certainly be knowen vpon what daye they shal cum wake and watche coÌ„tinually leste that daie cum vpon you vnwares and vnprepared If menne watche that theyr money peryshe not muche more oughte you to watche that your soule perishe not For what householder is so negligent whych yf he knew that the thiefe would breake into hys house in the nyght season woulde sleepe all nyght and suffer hys house to be broken downe Therfore ye muste wake all your lyfe because ye be certayne that the daye wyl cum whan ye looke not for it For so ye must liue that whansoeuer the day dothe cum it may finde you doing your duty that furthwyth ye may be receiued vnto your rewarde Who is a faythful and a wyse seruaunt whome hys lorde hath made ruler ouer hys housholde to geue them meate in season Blessed is that seruaunt whome his lorde whan he cummeth shall fynde so doing Uerely I saye vnto you that he shall make him ruler ouer all his goodes But and yf that euil seruaunt saye in his hert my lord wyll be long a cummyng and so begyn to smyte his felowes yea and to eate and drincke with the dronken the same seruauntes Lorde shal cum in a daye whan he loketh not for him and in an houre that he is not ware of and shal hewe hym in pieces and geue hym hys porcion with Hiprocrites there shall be wepyng and gnashyng of teeth Wyll not a wyse and a faythfull seruaunt do thesame whome his maister going farre from home hathe made ruler ouer hys familie to geue them meate in due season The maister doth not poynte hym when he wyl retourne home leste he shoulde bee slacke in hys office but whansoeuer the mayster shall returne shal not the seruaunt be happy yf hys maister finde him doing his duty Certaynely I saye vnto you that the maister hauing a triall of his trustinciâ—e will bee bolde to truste hym with greater thynges and wyll make hym ruler ouer all hys goodes Contrary wise yf the ill and vnfaithfull seruaunt wil saye in hys harte my mayster is longe awaye and perchaunce he wyll neuer returne and vpon this hope begynneth to beate hys felowe seruauntes and neglecting the famylye eateth and drynketh with dronckardes howe vnhappy shall he be when hys mayster shal cum at the daye when he loketh not for hym and the houre when he thought that he would not returne For he shal not onely set hym beside his offyce but he will also cut him a sonder in the myddest and ioyne hys parte with the Hipocrytes which hath the title and name of the office of the ghospel where as in their doinges they be contrarye to the ghospell And there for hys sensuall pleasures of wrongshaped swetenesse wherewith beyng inebriate and drounken he had not awayted for the cummyng of hys mayster he shall be punished with intollerable torment his laughyng shal be turned into wepyng and hys songes into gnashyng of teethe ¶ The .xxv. Chapter Than shall the kyngdome of heauen be like vnto ten virgins whiche takyng theyr lampes wente furthe to meete the spouse But fyue of them were foolyshe and fyue were wyse They that were foolyshe takynge theyr lampes tooke no oyle with them but the wyse tooke oyle with them in theyr vessels with the lampes Whyle the spouse taryed they all slumbered and slepte And at midnight there was a crye made Beholde the spouse cummeth goe furth to meete hym Than all the virgins arose and prepared theyr lampes And the foolishe sayed vnto the wyse geue vs of your oyle for our lampes are out But the wyse answered saying Not so leste there be not ynoughe for vs and you but goe ye rather to the sellers and by your selues And whyle they wente to bye the bridegrome came and they that were ready went in with hym to the mariage and the doore was shutte Afterwarde cum the other virgins saiyng Lorde lorde open vnto vs. But he answeryng sayeth Uerely I saye vnto you I knowe you not Watche therfore for ye knowe not the day nor the houre in the whiche the sonne of man shal cum ANd Iesus to put in the myndes of hys disciples surely that they shoulde not slacke or sleepe in thys life but that through the continuall seruyce of godlinesse and duties towarde theyr neyghboure they shoulde get and prepare them thynges for the waye to euerlastyng lyfe for in the resurreccion we shoulde seke it to late vnlesse we shoulde prepare in tyme he sette furthe a parable of tenne virgins who takyng theyr lampes wente to meete the spouse But of these fyue were fooles whych prouided them not of oyle agaynste the cummyng of the bridegrome because they thought he woulde not cumme so sodenly but that they myghte haue had space to gette them oyle sumwhere But the wyse virgins knowyng that the tyme was vncertayne whan theyr spouse shoulde cum leste they myght bee found vnredy caryed out with them in theyr vesselles oyle for theyr lampes whereby they myght refreshe the lampes as they began to fayle Therefore when the spouse differred hys cumming longe all the virgines beganne to nappe and at length fel a slepe In the dead nighte sodainly rose a clamour and a noyse emong the seruauntes callyng them oute to meete the spouse beholde the bridegrome is at hande goe furthe and meete hym Than al the virgines wakyng from slepe prepared their lampes But the fooles when they sawe they muste departe sodainely at middenight and hadde no oyle theyr lampes nowe faylyng of lyght they desyred the wyse virgines to geue them parte of theyr oyle But they made answere we feare that we haue not inough both for vs and you Go ye rather to the oyle sellers and by of them And in the meane tyme as they went to bye the brydegrome came and they that were ready entred in with him to the mariage and furthwith the gate was shut At last come the foolyshe virgins also and knocke at the gate and saye Lorde lorde open the gate for vs. Unto whome the brydegrome made answere truely I knowe you not Wherfore after the example of the wyse virgyns and of the faythful seruaunt and the politike householder watche ye and prepare in time the stoare of good workes because ye knowe not the daye nor the houre of hys cummyng and when he shall sodenly appeare there shal be nowe no lenger time of well doyng but euery manne shall haue rewarde accordyng as he hath done before Likewise a certaine man taking his iourney into a straung countrey called his seruauntes and deliuered vnto them hys gooddes and vnto one he gaue fyue talentes and to another two and to another one accordyng to hys habilitie and streyght way departed And he that had receiued fyue talentes went and occupyed wyth the same and gayâ—ed other fiue talentes Lykewise also he that had receyued two gayned other two But he
not visite me Than shall they aunswere the iudge with as manye wordes as the iuste menne answered Lorde whan sawe we thee hungrye or thyrsty or wanderyng or naked or sicke or in prison and serued the not Than the kyng shall aunswere them also Whatsoeuer of these dutyes is denyed to any one of these litle ones litle regarded of the worlde and yet my brethren I counte it denyed vnto me I was nedy in them I woulde haue been refresshed in them This sentence once geuen from the whiche there shall be none appeale they that be on the left hande shall gee into euerlastyng fyer and the iust men into euerlastyng lyfe The .xxvi. Chapter And it came to passe whan Iesus had finished all these sayinges he sayed vnto hys disciples ye knowe that after two dayes shall be Paaste daye and the sonne of man shall be deliuered vp to be crucified THan whan Iesus had ended this communication where with so many wayes he established the myndes of his disciples agaynst affliccions now beyng at hande that they should not vtterly be dismayed whan they should shortly after see theyr lorde caryed awaye to a shamefull punishmente at laste he was bolde to open vnto them the daye and the manner of hys deathe The mention whereof â–ª he doth inculcate and beate into this disciples myndes leste whan they should see it they should be so amased at it as a thyng vnwares not loked for that they should be vtterly discouraged chiefly whan thei should perceyue that Iesus came vnto hys deathe willynly whiche he moughâ— haue escaped nor coulde be kylled before the day came whiche he had hymselfe apoynted for his death And that was the Paasse daie which emong the Iewes was kepte wyth great deuocion renewyng the yearely remembraunce of that daye in the whiche in tyme paste amonge the Egypcians the postes beyng sprinkeled with the bloude of the lambe they were deliuered from the kylling aungell and passed ouer safely the red sea In remembraunce of thys thyng they offered yearely a lambe of one yeare withoute spot and of the passyng by of the angel and of the lucky passyng ouer the sea they called it Pâ—asse But this was a figure of Iesus Christe whiche shoulde redeme the whole worlde with hys most holy bloud from the tyrannye of synne who alone was cleane from the spottes of all synne Iesus putryng his disciples in remembraunce of this thyng sayth ye knowe that after two dayes the Paasse shall bee offered and the same daye the sonne of man shal be deliuered to be crucified Than assembled together the chiefe priestes and Scribes and the elders of the people into the palace of the chiefe prieste which was called Cayphas and helde a counsell to take Iesus by deceyte and kyll hym But they sayed not on the holy daye leste there be an vprore among the people Therfore when that holy and chereful daye was nere for the keping of which it was mete for menne to prepare themselues with godlye woorkes the chiefe priestes and seniours of the people wer gathered together whose authoritie yf there hadde bene any rage emong the people oughte furthwith to haue pacified it And they were gathered together in the courte of the chiefe of the priestes whiche was called Caiphas For these chiefly conspired agaynst Iesus because they feared leste yf he shoulde bee preserued they shoulde leese theyr luere and authoritie Therfore it was deâ—red there through wicked counsell that they shoulde laye handes vpon Iesus and kyll hym not openlye and violently but by deceite and guâ—le Therfore when these greate men agreed emong themselues vngraciouslye of the murder they consulted of the tyme. For although they thyrsted sore for the innocent bloud beyng madde with enuye and hatred yet they thoughte beste to differ the deathe to an other tyme because the daye cheeflye holye and festiual emonge the Iewes was at hande For they feated if they shoulde sette vpon hym on that day that the people be wonte to resort together leste any tumulte or busynesse shoulde ryse because there were manye emong the people whiche seing hys miracles and hearyng hys meruaylouse doctrine and markyngâ—he great sobernes and gentilnes of hys manners had a greate opinion of hym They feared the people whyche feared not god nor feared not to defyle the holy daye with murder whyche durst not eate leauen breade Sathan gaue them this counsell desyring to kepe close that sacrifice whiche shoulde bryng health and saluacion to the worlde But it pleased otherwyse to the deuyne counsell For it was not semely that the sacrifice shoulde be priuely caste awaye whiche the father would to be offered not onely for the saluacion of the Iewes but for the saluacion also of the whole worlde Whan Iesus was in Bethanie in the house of Simon the lepet there came to him a woman hauyng an alabasâ—er bore of precious oyntment and powred it vpon hys head as he sate at the bourde But the disciples when they sawe it disdayned at it saiyng what nede this waste For this ointment might haue been wel sold and geuen is the poore WhaÌ„ Iesus knewe thys he sayed What trouble ye the woman For she hathe wâ—oughâ—e a good worke toward me For ye haue alwaies poore folke with you but me ye haue not alwaies and in that she hath â—aâ—e this oyntmente on my body she did it to burye me Uetely I say vnto you Whersoeuer this gospel shall be preached in all the world that also that she hath done shal be tolde for a memoriall of her Therfore whan Iesus was in Bethania nere vnto Hierusalem where he should be crucified and sate at meate in the house of one Simon called Lepet a certayne woman came vnto hym hauyng can alabaster of precious oyntement who broke the alabaster and powred the oyntment vpon hys heade The disciples seeyng a thing of so great price powred and caste oute at once they disdayned and murmured at it For they knewe that Iesus was not wont to vse suche delicacies and that it shoulde haue bene more for his appetite yf the woman had deliuered her alabaster whole that the oyntmente beyng solde the poore men myght be relieued with the value hereof To what purpose is it ê™ they to leese suche a precious thyng For it myghte haue bene solde for muche and the value therof geuen to the poore Thus sayde the disciples not vnderstandyng to what purpose Iesus suffered this to be done For he was not in loue with suche delicacies but he woulde haue his deathe to be adorned with suche honour whiche death he would suffer of no necessitie but of hys owne wyll for the health of the whole worlde For whereas in all hys lyfe he behaued hymselfe most lowlye yet he honoured hys deathe with a certayne magnificence by the which deathe he should ouercum the deuil And therefore once he was caryed into Hierusalem with a greate tryumphe and than as preuentynge the honoure of hys buryall he was embaumed with
a swete oyntmente and whan he was deade he woulde bee buryed in a newe sepulchre grauen in stone and he woulde bee wynded in a cleane shete and he would be buried with the busy care of a noble man The karkases of ryche and honorable men be wont to be embaumed with precious oyntmentes eyther for honour or elles to preserue theyr bodyes from corrupcion And because he shoulde reuiue and ryse agayne before that hys frendes shoulde do hym thys honoure he suffered this pompe of buriall to bee bestowed vpon hym before hys death to the intente he myght imprinte by manye meanes in his disciples myndes the mention of his deathe and by honoure to mitigate the horriblenes therof Therfore when his disciples beyng ignoraunt of these thynges murmured and grutched at the costes and expenses Iesus refrayned them saiyng Why he ye grieued with this woman She hath done a godlye office and a louyng benefite to me whiche shall shortly dye It is not meete that ye should haue enuy at thys my last honoure Poore men of the common sorte ye haue alwayes with you to whom ye maie doe good but ye shall not euer haue me This oyntment is not lost but this woman gessing that I should shortely dye with her offyce and duetye hath preuented my buryall and hath powred vpon me beyng alyue that that is wonte to be powred vpon the dead Therefore depraue not her godlinesse whiche is so acceptable vnto God that whereas the gospell of my deathe shal be preached throughout all the worlde this woman also shall be mencioned whiche with a godly and an holy duety hathe preuented my sepulture Than one of the twelue which was called Iudas Iscarioth went vnto the chiefe priestes and sayed vnto them What will ye geue me and I will deliuer hym vnto you And they appoynted to hym thiety denaries And from that tyme furth he sought oportunitie to betraye hym Where as this communicacion hadde repressed the disdayne of others which erred of a simplicitie not knowyng the misterye yet it pacified not Iudas Iscarioth whiche falsely pretended care for the poore where as â—ucre and gaynâ— were more pleasaunte vnto him For he bare the purse and was wount to steie sumwhat of the thynges which were geuen of the liberall frendes of Iesus to be distributed emoÌ„g the poore hereof by litle and litle he encreased his money Therfore whan he was wholy geuen to the filthy disease of auarice myndyng to recompense that whiche he counted lost in the oyntmente with the pryce of the Lorde he wente vnto the chyefe pryestes and offycers whome he knewe with bent myndes had conspired the deathe of Iesus and that there was nothyng to lette them but that he myght be taken withoute tumulte or busines To bring this to passe there wer done more mete thaÌ„ sum of the number theÌ„ whiche were familiare with the lord and nexte aboute hym who knewe certaynely whyther Iesus was wont to go For he had hys secret places to praie in And there was one found in that chosen and piked humbre of twelue whoÌ„ Christ toke vnto hym to bee the chiefe ouer all whiche loued better wycked gayne than so mylde and so beneficiall a lorde So greate a poyson is auarice if it possesse wholy the mynde of man But Iesus woulde signifye by thys example that there should be meÌ„ which beyng corrupt with the desyre of money woulde betraye the woorde of the gospell and this mischiefe shoulde chieflye cum of them who beyng the chiefe and heades of the religion of the churche semeth to be priuy of the secretes of theyr lord with whom they be so familiar that with wrong interpretacion they betray his doctrine to the wicked prophane rulers whiche seke for nothyng elles but the destruccion of the truethe of the gospell Iudas therfore goyng vnto the officers sayd what reward wil ye geue me if I delyuer you hym into your handes And thei bargayne wyth hym for thyrty denaryes With so litle wages could he be â—yered to so beastely and cruell a dede so lyghtly and vilelye was that precious bloude estemed whiche was sufficient to redeme whole mankynde Therefore Iudas gredye and gapyng for the money that was promysed hym by and by from that time forwarde sought for occasion to betraye Iesus But the fyrst day of the vnleaueued bread the disciples came to Iesus saiyng vnto hym where wile thou that we prepare for the to eate the Paasse And he sayde Go into the citie to suche a man and saye vnto hym The mayster sayeth my tyme is at hande with the doe I kepe my Easter with my disciples And the disciples dyd as Iesus had appoynted them and made ready the Paasse Therfore whan the first daye of seuen was at hand in the whiche the Iewes were accustomed to abstayne from leauen breade after the eatyng of the pasâ—hall lambe the disciples go vnto Iesus saying Lord where wyll ye that we shall prepare you a place to feaste and kepe youre Paasse so greate was the scartenes that neyther he nor his disciples had any house of theyr own to go to But Iesus to shewe that this whole matter was mistical and not doen by chaunce or necessitie but that all thynges were done by the prescience and couÌ„sell of God he answered them God into the citie and anon as ye entre in there shall meete you a certayne manne bearyng a potte of water folowe hym and wheresoeuer he goeth in ye shall go in and saye to the houesholder the maister sayeth My tyme is at hande at thy house I kepe my Paasse with my disciples He shall shewe you a great and a fayre parlet there prepare my Paasse The disciples went and founde all thynges as Iesus had tolde them before and prepared hym a feaste in the place that he commaunded Whan the euen was cum he sate downe with the twelue and as they were eatyng he said Uerely I saye vnto you One of you shall betraye me And they were exceadyng sorowful and beganne euery one to saye Lord is it I He answered and sayde He that dippeth hys hand with me in the dyshe the same shal betraye me The sonne of man goeth as it is written of hym But wo vnto that man by whom the sonne of man is betrayed It hadde been good for that man yf he had not bene borne Than Iudas whiche betraied hym answered and sayed Mayster is it I He sayd vnto hym Thou hast sayed And towarde nyght Iesus went thither and sate downe to suppe with his twelue disciples And now as they were at supper Iesus sayeth vnto theÌ„ one of you shall betraye me This he sayed to declare that nothyng at all was hyd from hym and also that the conscience of the traytour beyng touched myght be turned vnto penaunce At this woord al theyr hartes began to be very heuy Euery man suspected and distrusted hymselfe knowyng the weakenes of man They desyryng therfore to bee deliuered from this heauines began for to aske
meane season Peter sate without in the courte beholding a farre of the heauie sight and loking for the ende of the matter for he durste not come nere lest he shoulde be knowen of the ministers And a certayne wenche came vnto hym whiche partely knewe hym and sayde Thou also waste one of the folowers of this Galilean Here Peter beyng amased at the wenches woorde and forgetting that stout woorde that he spake to Christ and if I should dye with thee I wil not deny thee denied his lorde before theÌ„ al saying I cannot tell what thou sayest And furthwith the cocke did crowe And as he prepared to goe out euen in the doore an other wenche spyed him which vttering hym to the ministers standyng by sayeth Thys man also was with Iesus of Nazareth And agayne he denyed it swearing that he knew not the manne And a little after certayne of them that stoode by knowing Peter sayd Truely thou arte one of this numbre For not onely thy face but also thy speche doeth vtter thee to be a Galilean Than Peter being more afrayde began not onely to abiure and forsake Iesus but also to execrate and ban himselfe if euer he knewe the manne And furthewith the cocke crowed agayne After these Iesus dyd beholde him and speaking as it were vnto him with his iyes monished him Than at length Peter cumming to himselfe remembred that Iesus tolde him before when he craked of hys boldenes and valiantnes before the cocke crow twise thou shalt denye me thryse But because he sinned thorough the weakenes of man being amased with feare and not of purposed malice he deserued mercy Christe suffered this in hys chosen apostle that no man offende he nouer so sore shoulde dispayre of pardon so that he repent and washe the spot of his mynde with teares For Peter whiche was as it were besyde hymselfe at the looke of Iesus by and by came to hymselfe agayne and repented and goyng furth wepte bitterly ¶ The .xxvii. Chapiter ¶ Whan the morning was come all the chiefe priestes and elders of the people helde a counsel against Iesus to put him to death And broughte hym bounde and deliuered hym to Pontius Pilate the deviâ—ie THerfore that night was throughly watched of the heades of religion with these wicked cruell deedes And when day drew nere againe the chiefe priestes and the seniours of the people went to counsayl against Iesus to put hym to death Therfore they deliuered him bound vnto Pontius Pilate president to take punishment of the condemned man Here Iudas that betrayed hym seeing that he was now condemned and that they went to extremities moued with repentaunce broughte agayne the thirtie pieces of syluer to the heades of the priestes and senioures of the people saying I haue synned because I haue betrayed the innocente bloud Truely this mannes confessyon should haue moued the prynces mindes He confesseth that it was doen by the infeccion of auarice and he confesseth that he hath betrayed an innocent But they vtterly raging and thirsting after nothing els but innocent bloud aunswered what is that to vs whether thou hast betrayed an yll doer or an innocente Looke thou to that ¶ Than Iudas whiche had betrayed him seing that he was condemned repented hymselfe and brought againe the thirtie plates of siluer to the chiefe priestes and elders saying haue sinned betraying the innocente bloude but they sayde what is that to vs See thou to that and he cast downe the siluer plates in the temple and departed and hong himselfe Iudas now repenting of his gayne desired to breake of his bargayne but theyr crueltie coulde by no meanes be mitigated Iudas therefore casting the pieces of siluer at their feete departed away heaping and increasing his wicked dede with a more wicked dede He knowledged the greatnes of his sinne but he knowledged not the greatnes of goddes mercy Peter wepte bitterly and obtayned mercy Iudas wept also but with a desperate minde rather thaÌ„ a conuerted minde and therfore he went asyde and hanged himselfe and burst in the middes and his bowels fell out And the chiefe priestes tooke the pieces of siluer and sayde It is not lawfull to put them into â—orâ—on because it is the price of bloude And they tooke counâ—el and bought with them a potters fielde to bury straungiers in Wherefore the fielde is called the fielde of bloude vnto this day Than was fulfilled that whiche was spoken by the Prophete Hieremye saying They tooke thirtie siluer pieces the price of hym that was valued whome they bought of the children of Israell and gaue them for the potters fielde as the lorde appoynted me After this the heades of the priestes went to counsayl agayne and that theyr crueltie mighte be the better knowen to all menne they dyd nothing without a common counsell They consulte to what vse the thirtye pieces of syluer shoulde goe whiche Iudas had cast at theyr feete And being menne of aukewarde religion hauing no religion nor feare in killing of an innocente who had doone so muche for them It is not lawfull ê™ they to put this money into Corbon that is emong the gyftes of the temple whiche they woulde haue estemed and regarded religiousely For it is the price of bloude But the holines of the temple must not be poluted with bloud And in the meane season they dysclose theyr vngraciouse conscyence confessyng hym to bee innocente whose betraymente they had boughte Therefore because that they all shoulde bee partakers of the synne they counselled together and with that money they bought a grounde of a certayn potter for godly vses that straungiers mighte be buried there as though they woulde haue recompenced the sinfull dede that they had in haâ—de with thys good dede And yet by thys meanes they prouyded very yll for theyr good name For they coulde not by any other meanes more blase abrode theyr wickednes For the thyng is come to suche a common saying that at this daye that grounde is called of the Sirians Acheldema that is to saye the grounde of bloude Neyther was thys thing done by chaunce for Hieremie prophecied that it shoulde come to passe and they tooke thirtie pieces of siluer the price of him that was prised whome they boughte of the children of Israell and they gaue them for the grounde of a potter as the lorde appoynted me Iesus stode before the debitie and the debitie asked him saying Arte thou the king of Iewes Iesus sayeth vnto him Thou sayest And whan he was accused of the chiefe priestes and elders he aunswered nothing Than sayde Pilate vnto him hearest thou not how many witnesses they laye agaynste thee And he aunswered hym to neuer a woorde insomuch that the debitie matuayled greatly Therfore whan Iesus stode before the president as giltie they accused hym busily of many thinges speaking nothing in the meane season of blasphemy of the relygyon of the temple defyled and broken and of the cummyng of the sonne of man with the whiche thinges
together vnto Pilate saying Sir we remember that this deceyuer sayde while he was yet aliue â–ª after three dayes I will rise agayne commaunde therefore that the sepulchre bee made sure vntyl the thyrd daye leste his disciples come and steale him away and say vnto the people he is risen from the dead And the last errour shall bee wurse then the firste Pilate sayde vnto them Ye haue a watche goe your waye make it as sure as ye can And they wente and made the sepulchre sure with watche men and sealed the stone But the daye after the Parasceue whiche is the daye of preparacion agayne the heades of the priestes and the pharisâ—is come vnto Pilate confirming the trueth of the resurreccion whiles they goe about to lette it and they saye vnto the president Sir we remember that this deceiuer being yet alyue sayde that he woulde rise agayne after three dayes Therfore commaunde the sepulchre to be kepte vnto the thyrde day leste his disciples come and steale away hys body and perswade the people that he is risen agayne Which if it come to passe we shall preuayle nothyng but the latter erroure shal be wurse then the fyrste Pylate sayeth vnto them ye haue a watche goe and kepe as ye knowe But they whiles they goe about to stoppe hym that woulde ryse agayne they encrease the miracle and the faythe of the resurreccyon They sette kepers and made sure the sepulchre they sealed the stone also whiche dyd shut the mouth of the Sepulchre leste there mighte be any deceyte in the kepers also The paraphrase of Erasmus vpon ¶ The .xxviii. Chapter And vpon the euen of the Sabbothes whiche spryngeth in the first day of the Sabbothes Marie Magdalene and the other Marie came for to see the Sepulchre And beholde there was a greate earthequake For the Aungell of the Lorde came downe from heauen and came and rolled downe the stone from the doore and sat vpon it And hys countenaunce was like vnto the lightening and his garment white as snowe And for feare of him the kepers were astonied and were made as dead men ANd when the euen of the firste Sabbothe daye was come after the ende of the whiche was the mornyng of the daye folowyng whiche was the fyrste daye of the weeke next ensuing Marie Magdalene and the other Marie theyr swete spices prepared ouer night went agayne in the mornyng to the Sepulchre to see what was dooen and to enbaulme the bodye of Iesus And there was a great yearthquake And whan the women deuysed emong themselues howe they mighte remoue the stone from the doore of the graue for it was to greate to bee remoued by the strength of women beholde the aungel of the lorde came downe from heauen and remoued the stone from the doore of the graue and than sate vpon it And the countenaunce of the aungell was lyke vnto the lyghtening and hys garmentes shinyng as white as snowe The kepers of the Sepulchre loking vpon him were afrayde and so amased that they laye astonied like dead men And the aungell made aunswere vnto the women and sayde Feare ye not For I knowe that ye seke Iesus whiche was crucified he is not here for he is risen as he sayde Come see the place where the Lorde was layde And go quickely and tell his disciples that he is risen agayne from deathe And beholde he goeth before you into Galile there ye shall see hym Loe I haue tolde you But the aungell comforted the women saying These men worthyly be amased at the glory of the resurreccion whiche doe perseuer and continue styll in theyr vnbeliefe But feare not ye for I know that ye seeke Iesus who was crucifyed Nowe he hath left hys sepulchre and hath perfourmed that he promised to do This is the morning of the third day Therfore he is risen Come and see the place whiche beyng voyde of the bodye hath yet a sygne where the body laye It hath also the apparell of the bodye the lynnen wherein he was wrapped Lette these thynges make you beleue yf ye beleue not me But spedely departe hence and tel these thinges that ye haue sene to the other discyples being sadde for the deathe of the lorde that he is rysen agayne Whome if ye desire to see beholde he will goe before you into Galile like as before his death he promised There ye may see hym alyue for whome ye mourned when he was dead Loe I haue tolde you before And they departed quickely from the sepulchre with feare and great ioye and did runne to bring his disciples worde And as they went to tel his disciples beholde Iesus met them saying Al hayle And they came and helde his feete and wurshipped him Than Iesus sayd vnto them be not affrayde goe and tel my brethren that they goe into Galile and there they shall see me And whan they had looked in the voyde graue whiche they had founde shut spedely they returned partely fearefull for the greatnes of the miracle partely rauyshed with greate ioye for the desyre and hope to see theyr Lorde alyue agayne and they runne to communicate thys ioye to the dyscyples of Iesus And as they wente Iesus met them that they myghte tell the more certayne tidinges And to encourage them being fearefull he sayde All hayle They seyng and knowing the lorde went vnto him and embracing his feete wurshipped him Agayne Iesus to take from them all feare that they mighte the better perceiue the thynges that shoulde be spoken he sayeth feare not goe and tell my brethren the thinges that ye haue seene and bid them go forward into Galile there they shall see me ¶ Whan they were gone beholde some of the kepers came into the citie and tolde the chiefe of the priestes all thynges that had happened And they assembled together with the elders and tooke counsell and gaue muche money to the souldiers saying Saye ye that hys discyples came in the nyghte and stole hym awaye whan ye were aslepe And if thys come to the presidentes eares we wyll perswade him and saue you harmelesse But they tooke the money and did as they were taught and this saying is noysed amoÌ„g the Iewes vntil this day And when they were departed to thintent the trueth of the resurreccyon myght be confirmed also by the testymonie of the aduersaries certayne of the kepers leuing the Sepulchre went vnto Ierusalem and tolde the heades of the priestes what thinges had bene dooen howe the sepulchre beyng shut and sealed the body was not founde And howe the aungelâ— being of merueilouse beautie remoued the stone and of the earthequake and howe they were amased for feare And how they hearde the aungell talking with the women Whan the priestes hearde these thinges of the kepers they went to counsel agayne with the Seniours forasmuche as the thyng was to manyfeste to bee doubted they bye a lye of the kepers for money lyke as before they boughte the helpe of the traytour for
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
walked by the Sea of Galile he sawe Symon and Andrewe his brother casting nettes into the Sea for they were fyshers And Iesus sayd vnto them Folowe me and I wyll make you to become fyshers of men And streyght waye they forsoke theyr nettes and folowed hym And when he had gone a litle further thence he sawe Iames the sonne of zebede and Iohn his brother whiche also were in the shyppe mending theyr nettes and he anon called them and they left their father zâ—â—ede therein the 〈◊〉 the hyred seruauÌ„tes and folowed hym After the Lorde Iesus had with suche wordes moued and styrred vp the myndes of the Iewes to receiue the newe Phylosophy and doctrine of the ghospell he lykewyse began after the ensample of Iohn to gather certaine disciples but fewe in number and suche as were vnlettered persones and of lowe degree to the entent that when he had through theyr ministery conuerted all the whole worlde it shoulde plainly appeare how this kyngdom was the very kyngdom of God and not a worldly kyngdom Therefore as he trauayled on a daye by the lake or sea of Galile he ispied Symon and Andrewe his brother labouryng together and aboute to caste their nettes into the water For they were fishermen and by this occupacion gat their lyuyng The basenes of theyr crafte made for the aduauncyng of goddes glory The concorde of the two brethren sygnified the consent and agremente of the churche The crafte of fyshing bare the figure of the ministracioÌ„ of the ghospell which by vertue of Goddes worde plucketh vp into the lyght of veritie and loue of heauenly thynges suche as are drowned in the darkenesse of ignoraunce and the fowle stinkyng puddell of worldly cares And thus fyrste of all fyshed he for these two fyshers Come ye ê™ he and folowe me for I will make you begynne from this day forwarde to fyshe after men Assone as the Lord Iesus had spoken the word the two brethreÌ„ leauing theyr nettes euen as they were folowed him without any tarying For Iesus voice hathe in it a certaine heauenly charme or inchauntment And goyng thence a lytle forwarde he sawe other two that is to were Iames the sonne of zebede and Iohn his brother who were also trymmyng and mendyng theyr nettes in the shyppe and makyng themselues ready to go a fyshyng And these two notwithstanding their myndes were bent another waye he sodeinly spake vnto callyng and commaundyng theÌ„ to folow hym Now that thou mayest know young men of an euangelike faith they made no tarying but leauyng their father zebede with his hired seruauntes in the shyp streyght wayes folowed theyr caller Thus beganne Christe to gather the ciefe prelates and ministers of his Churche cleane refusyng the priestes and Phariseis of IerusaleÌ„ with all their pompe and pryde ¶ And they came into Capernaum and streyghtwaye on the Sabboth dayes he enterd into the Synagoge and taught and they were astonyed at his learnyng For he taught theÌ„ as one that had authoritie and not as the Scribes And being accompanyed with such a felowshyp he came vnto Capernaum This Capernaum was a citie muche florishyng in substaunce but no lesse proud vngodly and vicious than it was welthy Here byanby he beganne to playe the parte of an Euangeliste or preacher of the ghospell For vpon the sabboth daye he entred into the Sinagoge and taught the Iewes openly not the vayne fables of the Phariseis but declared vnto them the very true meanyng of the lawe which was in dede spirituall and not carnall And the people perceiued him to be a newe teacher his doctrine also to be of a new sort Thei sawe he was a maÌ„ of lowe degre that suche as accoÌ„panied him were but fewe in numbre very rascals men of no reputacion yet wondered they greatly at his wordes for that they breathed a certaine godly vertue For he did not after the maner of the Scribes teache triflyng coÌ„stitucions of men or olde wyues tales of genealogies and pedegrewes but his wordes were pithâ—hy and of authoritie and the wonderfull great miracles he wrought caused those verities that he spake to be beleued What thyng soeuer is humayne and worldly the same is of litle price and estimacion when Goddes power begynneth once to put furth his strength and efficacie ¶ And there was in their synagoge a man vexed with an vncleane spirite and he cryed saying Alas what haue we to do with the thou Iesus of Nazareth Arte thou cum to destroye vs I knowe the what thou arte euen the holy one of God And Iesus rebuked him saying holde thy peace and cumme out of the man And whaÌ„ the vncleane spirite had torne him and cried with a loude voyce he came out of him and they were all amased insomuche that they demauÌ„ded one of another among themselues saying What thing is this What newe doctrine is this For with authoritie commaunded be the foule spirites and they obeyed him And immediatlye his fame spred abrode throughoute all the region bordering on Galile And lo byanby there was occasion ministred for him to worke a myracle For in that assembly was there a certaine felowe whiche was vexed with an vncleane spirite This wicked spirite coulde not abyde the heauenly spirite speakyng in Christ. For he beganne to clatter agaynst his heauenly doctrine crying aloude and saying O Iesus of Nazareth what hast thou to do with vs Arte thou cumme to destroye vs before the tyme I right well knowe who thou arte Certes the selfe same holy one whiche the prophete Daniel promysed long sithens whom God hath singularly sanctified aboue al other The lorde Iesus eyther because the tyme was not yet cumme that he should openly confesse who he was or els because he was not pleased with this confession beyng vndoubtedly true but yet made â—hroughe constraint of feare and of a wicked spirite who sythe he is of hymselfe a lyer and delighteth to deceiue man was not to be hearde in the presence of the people when he spake the trueth lest any manne woulde haue taken occasion there by to beleue hym afterwardes when he had lyed the lorde Iesus I saye rebuked hym and sayed Holde thy peace and departe out of the man and so shalt thou better declare who I am And furthwith at the lordes coÌ„maundemeÌ„t the vncleane spirite forsoke the maÌ„ But at his departure he tare him cryed out with a loude voyce so that it euidently appeared thereby how he fled awaye not wyllingly but by force and constraint of Gods power And here was shewed the fygure of a manne possessed with the spirite of the deuyll Is not he vexed wyth the worste cruellest of all the deuils whiche is wholly possessed with ambicion couetousnes rancour malice hatred pleasure of the body suche other lyke deuilishe lustes and appetites Suche as are vexed with these spirites canne in no wyse abyde to heare the gospell preached but yell and crye oute agaynst it as the deuill dyd saying what
what is doeÌ„ That pitifull creature desyred not Iesus to helpe hym but yet to saye the trueth it was a kynde of desyre for hym to cum in to the syght of mercyfull Iesu. The Lord because he woulde haue them all to take good heede vnto the miracle that he entended to worke called forth the man with the lame hande and sayed aryse and stande in the myddes of the people And with that he arose and conceyued good hope that he should be made wholle Then Iesus turned hym to the Phariseis whose secrete thoughtes he was priuey vnto and sayed vnto theym What is your opinion whiche take vpon you to knowe the lawe Howe and with what thynges is the Sabboth daye broken With doing of good deedes or of euill by preseruyng of a mans lyfe or destroying thesame They knewe right well for what purpose he moued this capcious question If they had answered that it had been better for the reuerence and solemnitie of the Sabboth to suffer their neighbour to perishe then without scruple of conscience to helpe him in perill and necessitie the people coulde not haue suffered so vnreasonable an answere cleane repugnaunt to the lawe of nature Agayne yf they had sayed he might lawfully haue dooen it then had they brought themselfes in case that they coulde not haue charged him with any false surmise as theyr entente and purpose was to do Therfore they thought good to holde theyr peace and saye neuer a worde And yet whiles they so dyd they plainely declared vnto the people theyr malicious wilines for that beyng prouoked by this question to amendement of lyfe they of an obstinate mynde were still desyrous to picke quarels Nowe to the intent that this question shoulde the easlier be assoyled and answered to he put furth another lyke questioÌ„ asking whether there were any among them that kept the sabboth daye so hygh and holy that if a shepe of his chaunced to fall into a dyche on that daye woulde suffre it to peryshe and in no wyse be so hardye as to drawe it out There was none so blynde in that assembly but he knewe ryght well howe muche the helth of manne ought to be regarded before the helth and preseruacioÌ„ of a shepe Truly he killeth whoso maye saue that thing whiche he suffereth to peryshe Wherfore after the Lorde had loked for an answere and perceyued howe all the Phariseis lyke confederates not because they were ignoraunte of the trueth but of an ostinate malice helde theyr peace he loked rounde about and behelde them she wyng outwardly with his countenaunce howe wrothe and sorye he was for theyr vncurable wickednes who when they toke vpon theÌ„ to be gydes of the blynde had themselues heartes so blynded with worldely lustes that they willyngly refused to see the moste radiant and cleare light of veritie For there is no blindnes more vncurable then when a manne is bothe wittingly willyngly blynde They sawe that the dumme beast might lawfully be drawen out of the hole lest it shoulde peryshe without anye violacion or breache of the sabboth and woulde in no wyse see that it was lyke lawfull to prouyde for mannes helth vpon thesame daye Therfore the most gracious Lorde to teache vs that we ought not to withdrawe our selfes from helping of our neyghboure for the vncurable frowardnes of the euill the Phariseis contemned turned him to the manne with the withered hande and in the audience of the people who were desyrous to see the ende of this matter sayd vnto him Stretche out thy hande That voyce was scarcely heard But he stretched it out sodainly chaunged and seruing him aswell to do euery thing withall as the other whiche was neuer lame Whome would not these reasones haue conuerted and brought from his erroure whom would not so euident a miracle haue moued to glorify God But the Phariseis infected with the leuen of enuie were therby prouoked to imagine more mischiefe Certes these are those same corrupt and alwayes vnryght iudgementes of the Phariseis They passe more vpon a dumme beaste then vpon a manne more vpon the apparell then the body more vpon meate then lyfe more vpon the bodye then the soule more vpon worldly thinges then heauenly thinges more vpon the fleshe then the spirite more vpon menne then God So true is it that there is no greater mischiefe in the worlde then is peruerse and aukewarde holynes Among men it is counted to cum of a wonderfull vertue with worde onely to restore a mans lame hande and make it whole agayne But it is a much greater vertue and benefite to restore the dead and lame powers of the soule What a pitifull lame hande hath he how dead how voide of all pitie and compassion who when he seeth his neyghbour in necessitie doeth not geue him his almes when he seeth him erre and stray out of the right waye doeth not teache and refourme him when he seeth him oppressed with iniuries doeth not helpe hym when he seeth him ydle doeth not styrre hym to good woorkes Suche handes had the Phariseis who woulde rather enuy the Lord then be restored by him vnto the helth of theyr soules Such feble and weake persones hath the Synagoge But the churche of Christ receiueth neither deafe dumme blynde feble halte nor lame Whoso is diseased and vexed with any euils let him cum into the syght of Iesu and he shal be cured He will inspire vs with his holy spirite and that whiche was before lame and without lyfe shal then be made quicke and alyne agayne They that with true faithe wholy committe themselues vnto the Lorde do returne home cured of theyr diseases Contrariwise such as trust to theyr owne righteousnesse are made wurse by other mennes benefites and good deedes They that are puffed vp with a Pharifaicall spirite wylleth well to none but to themselues Agayne suche as haue receyued the spirite of Iesu goe about nothing els but to dooe good to all men ¶ And the Phariseis departed and strayghtwaye gathered a counsell with theym that belonged to Herode agaynst him that they myght destroye hym But Iesus auoyded with his disciples to the sea And a great multitude folowed him from Galile and from Iewry and from Ierusalem and Idâ—â—ea from beyond Iordane and they that dwelled about Tyre and Sydon a great multitude of menne whiche when they had hearde what thinges he dyd came vnto him For assone as the Phariseis were departed out of the temple albeit in the presence of the people they durst not speake one worde against Iesu yet now after they had sent for suche as belonged to Herode to the intente theyr conspiracy should be the stronger for none knewe better the feate howe to worke mischiefe then the Herodians they all layed theyr heades together secretly debated the matter betwene themselues howe they myght destroye Iesus whom as they sawe ferre to excell them in myghtie dedes so they perceyued that it was not possible for them
In hym that is a Christian nouice the corne is yet vnperfite lacketh his naturall shape In them that be lately borne agayne in Christe through baptisme the sede is sprongen into grasse whiche by the grenenes of innocencie puttethe euery manne in a ioyefull hope that it wyll proue well and come to good Nowe when they are growen vp higher by goyng forewarde in Christian vertue and godlynesse then be they eared And when eche of them is rype after his manoure then is he cutte downe with the sickle This sickle is deathe after whiche the wheate neyther waxethe more ne lesse neyther is made worse nor better The barne signifieth the life celestiall ¶ And he sayde whereunto shall we lyken the kyngdome of God or with what comparison shall we compare it It is lyke a grayne of mustarde seede whiche when it is sowen in the earthe is lesse than all seedes that be in the earth When it is sowen it groweth vp and is greater than all hearbes and beareth greater braunches so that the fowles of the ayre maye make their nestes vnder the shadowe of it And with manye suche parables spake he the worde vnto them after as they might heare it but without parables spake he nothing vnto them But when they were alone he expounded all thinges to his disciples And the same daye when euen was cumme he sayed vnto them let vs passe ouer vnto the other side And they lefte the people and toke hym euen as he was in the shyp And there were also with hym other shippes Furthermore the Lorde Iesus shewed them by another parable a figure of the successe and prosperous going forwarde of the Gospell to the entente that they who as then vnderstoode not his sayinges shoulde afterwarde knowe by the ende and profe of the matter that these thynges were not dooen at all aduentures nor by worldlye policie but by the prouidence of Goddes wysedome And because he woulde make his hearers to take better hede vnto his wordes he lettynge as thoughe he had stande in doubte vnto what thynge he myght beste compare the kyngdome of heauen sayed Unto what thinge shal we saye that the kyngdome of heauen is lyke or what comparison shall I vse wherby I maye expresse the nature and vertue therof vnto theÌ„ that perceiue nothynge saue alonely what they see with theyr iyes It is lyke safethe he a graâ—â—e or corne of mustarde seede whiche when it is sowen is lesse then all other seedes of hearbes that are sowen in the earthe in so muche that yf a man marke the quantitie or forme therof he loketh not that any greate thynge shoulde come of it But as soone as the same is once spronge vp and gotten out of the grounde then draweth it to the nature of a tree waxyng harde from the stemme or stalke and spreadyng abrode his braunches beyonde the quantitie and measure of al other hearbes in so muche that it geueth shadowe vnto the fowles and also conuenient places for them to buylde and make their nestes in With these and many other like parables the Lorde Iesus shewed the rude and grosse people a figure of the successe that the Gospell shoulde haue attemperynge his wordes vnto their capacities He spake nothyng vnto them at that tyme but in darke parables because they were not as then receyueable of playne communicacion For yf he had sayed that he shoulde shortely haue beene slayne of the Iewes but woulde anon after reliue and spreade abrode his glorye throughoute all the worlde so that he who then seemed loweste and mooste abiecte of all persons shoulde be righte well knowen to be the soueraygne gouernoure of the whole worlde and that no manns were he neuer so hyghe in dignitie shoulde fynde any quietnesse or sure harborowe vnlesse he fled for succoure vndernethe hys boughes or braunches yf he had I saye spoken thus plainelye vnto them not one of them all woulde haue abyden hys woordes nor geuen anye credence thereunto And yet was it verye expediente for them as it were by a dreame to remember these thynges because afterwarde the thynge selfe shoulde teache them what was meante by the same parables He shewed them in secrete communicacion the secrete vnderstandynge of euerye parable that he spake vnto them Thus was that daye spente When it was nowe almoste nyghte he commaunded his disciples to rowe hym ouer to the other syde of the water Bicause faythe towardes Christe and by Christe to Godwarde is the originall cause of the encrease of the gospell the Lorde perceiuing that his disciples who were as yet but rude and weaklynges dyd geue no tredence vnto his doctrine attempted many wayes to brynge forth in them and stablishe this fayth Whensoeuer nyght that is to saye the storme of worldlye trouble or aduersities cummethe vpon vs then haue we chiefelye nede of a stronge and stedfaste faith towardes Christe Therefore the disciples obeyed his commaundemente and so after the people who coulde not folowe him were sente awaye they accompanyed with certayne other boates beganne to rowe hym ouer to the farther syde in the same shippe that he then taughte and preached in The Apostles carye ouer Iesus whensoeuer they goe from place to place to sette forthe and preache the Ghospell He knewe righte well that against suche as so do and be ministers of Goddes worde there shoulde in tyme to cum be much sore businesse and trowble stirred vp by them that loue better the vanities of this worlde theÌ„ those thynges that appertayne to euerlastinge saluacion And there arose a great storme of wynde and the waues dashed into the shyp so that it was now full and he was in the sterne a slepe on a pillowe and they awaked hym and said vnto hym master carest thou not that we perishe and he rose vp and rebuked the wynde and sayde vnto the sea peace be still and the wind ceased and there folowed a great calme And he sayde vnto them why are ye so feareful how happenethe it that ye haue no fayth And they feared exceadynglye and sayde one to another who is this For bothe wynde and sea obey hym Wherfore to harten and strengthen his disciples agaynste suche persecutours and to teache them also that no power be it neuer so cruel and terrible oughte to be feared of those that with full harte and mynde put theyr affiauÌ„ce in the lorde Iesu he suffered them to be in daunger euen to desperacion For after they had sayled farre from the shore there sodainely arose a greate storme of wyndes whiche set the water in suche a rage that the waues enforced by the violence of the tempeste dashed into the shyppe so that they were then in great daunger leste the shyppe already filled with the great fourges of the sea woulde haue soncken In the meane whyle Iesus layed his heade vpon a pillowe and slept in the shyp This was no fayned slepe he slepte in verye dede beyng weryed with trauayle and watchynges as
shorte they had nothyng els but a plaine and a symple faythe in Iesu whome they as yet knewe not perfectlye ¶ And kyng Herode heard of him for his name was spread abroâ—â— I he said Iohn Baptist is risen agayne from the dead and therfore myracles are wrought by hym other saide it is Helias some saied it is a prophet as one of the prophetes But when Herode heard of byâ—s he sayd it is Iohn whome I be headed he is tysen from deaâ—h â–ª agaynt For Herode hymselfe had sent furth mâ—nne of warre and layed handes vpon Iohn and bounde hym and caste hym into pryson for Herodias sake his brother Philippes wyfe because he had maried her For Iohn sayde vnto Herode It is not lawfult for the to haue thy brothers wyfe Herodias layed wayte for hym and would haue kylled hym but she could not For Herode feared Iohn knowyng that he was a iust man and an holy and gaue hym reuerence And when he hearde hym he dyd many thynges and hearde hym gladlye By these thynges Iesu waxed euery daye more famous then other so that his name was nowe knowen euen vnto kyng Herode For it is very late ere kynges knowe Iesu whome it behoueth firste and chiefly to knowe hym neyther are there any that know him worse and lesse for theyr soule healthe then they do After that Iesu had wrought so many and so euident miracles that no man could cauill and saye they were fayned thynges and the same myracles had done so many menne good that no manne coulde sclaunderouslye reporte and say they were done by the power and operacion of euill spirites And after diuerse menne had diuersly spoken theyr myndes and conceites what they thoughte of hym at the length Herode shewed also his opinion Iohn sayth he is rysen from death and therfore now hath he power to worke myracles Agayne other there were who taking coniecture of the prophecy of Malachy sayed howe Iesu was Helye whiche is promysed in scripture to cum againe before the great and terrible daye of the lorde There were other sum whiche denied hym to be Hely who was of greatest authoritie among the Iewes auouchyng him to be one of the meane sorte of prophetes reliued and rysen agayne When Herode had hearde all theyr opinions yet stacke he styll vnto his owne and sayd Yea this is the selfefame Iohn whose heade I caused to be striken of He is alyue agayne and beyng nowe made a faynete worketh suche thynges as passeth mannes power There was none of all those whiche beleued not that the bodies shall reliue And yet are there manye at this daye who beleue not that Christe rose agayne from death to lyfe And to th entent thou mayest here perceyue how vnright are the iudgementes of the wicked they beleued that Iohn who neuer hadde any name for workyng of miracles was aliue agayne and moste stifly denyed the resurreccion of Iesu whose godly power was so many wayes declared Consydre also the foÌ„dnesse of wicked kinges Herode affirmeth Iohn to be alyue agayne and coÌ„fesseth he hath now greater power then he had when he was firste alyue and yet for all that he in a manour maketh his vaunt howe he caused hym to deputte to death ready to slea hym afreshe yf it laye in his power Here it is expedient to heare what occasion Herode hadde to committe so haynous a dede For at the prouocacion of an vnchaste woman he commaunded Iohn to be taken and layed in yrons not for anye offence committed on his behalfe but to gratifie Herodias the daughter of kyng Areta the whiche Herodias notwithstanding she was maried before vnto Phylyppe one of the fower rulers of the countreyes of Iturea and Trachonitis the Kyng hee father by reason of a certayne debate that befell bewixt them toke awaye from his sonne in lawe Philippe by whom she had then a daughter and maried her to this Herode brother vnto the sayde Philippe but yet his enemie Iohn to th entent he might the better resemble Helye who verye frankely rebuked Achab and Iezabela could not abyde this vnchaste and filthye matrimonie but sayde vnto kyng Herode It is not lawfull for the to kepe still in house with the thy brothers wyfe synce he is not barrayne and is yet alyue Herodias who was then diuorced from her former husbande fearyng leste she should by Iohns procurement by lykewyse diuorced from this weÌ„t aboute to entrappe him and sought occasion to make him awaye but all that euer she went about came to none effecte For albeit Herode loued not Iohn hartely yet did he feare hym True vertue is of suche force that kynges and mightie princes feare it Herode knewe right well he was a iuste manne and an holy lyuer and therfore had hym in awe and reuerence and folowed his counsayle in manye thynges and gladlye hearde him speake These thynges letted the wicked womanne to destroye hym according as she purposed to do She entended mischiefe but occasion woulde not serue therunto whiche is the thing that onely lacketh vnto yuell folkes to do harme ¶ And when a conuenient daye was cumme that Herode on his byrthe daye made a supper to the lordes high capitaines and chiefe eâ—ates of Galile and when the daughter of the same Herodias came in daunced and pleased Herode and theÌ„ that sate at borde also the kyng sayde vnto the damsell Aske of me what thou wylte and I will geue it the and he sware vnto her Whatsoeuer thou shalte aske of me I wyll geue it the euen to the one halfâ— of my kyngdome And she went foorth and saide vnto her mother what shall I aske she sayed Iohn Baptistes heade And she came in streyghtwaye with haste vnto the kyng and asked saying I will that thou gyue me by and by in a charger the head of Iohn Baptiste and the kyng was sorye howbeit for his othe sake and for theyr sakes whiche sate at supper also he would not caste her of And immediatly the king sent the hangmaÌ„ and commaunded his head to be brought in and he went and beheaded him in the prison brought his heade in a charger and gaue it to the damsell and the damsell gaue it to her mother And when his disciples heard of it they came and toke vp his body and layed it in a graue Nowe was Herodes byrthe daye come a tyme verye propise and meete to worke this vngracious dede in It was besemyng that the natyue daye of a wicked kyng shoulde be polluted with the death of a man of moste holye lyuyng and godly conuersacion and that the mâ—ddes of the excessiue banketting and courtlye delicacies shoulde be distayned with the cruell murtheryng of an innocent and gyltlesse person Wherfore when that in the honoure of his byrth daye he made a souper of gorgious and excessiue furniture to the princes capitaines and great estates of Galile because there shoulde be the moo present to beare witnesse of his crueltie
benefites in theyr soules and there digeste the meate whiche they haue receyued who after they be cum home their bodies beyng now as it were well fedde do by good workes doing practise suche thynges as they haue learned ¶ Anon he entred into a ship with his disciples and came into the partes of Dalmanutha And the Phariseis came furth and began to dispute with him sekinge of him a signe from heauen tempting him And when he had sighed in his spirite he saythe why doth this generacion seke a signe Uerely I saye vnto you there shall no signe be giuen vnto this generation And he left them and went into the shippe agayne And departed ouer the water These thynges so doen Iesus forthwith departed thence and hasted an other waye The heardman muste neuer be conuersaunt with his flocke but when it is to be holpen He hath healed the sicke taughte the people and fedde those that were in ieopardy to perishe for hungre After all these benefites stiâ—â— to tarrie with them semeth to bee a pointe of suche a one as loketh for summe thankes or gramercies The necessitie of the multitude whether it be bodily or ghostly is by all manour of meanes to be holpen but the nature of the people is suche that for the least good tournes of all they are wonte to geue moste hartie thankes It is the smallest benefyte that canne be to feede and nourishe the body it is a greater to heale it and the greatest of all to heale and feede the soule with holy doctrine None of them made him a kyng for the doctrine that he preached â–ª the diseases he cured But for meate they gaue him a kyngdome And leste they woulde nowe haue done the like agayne he departed straighte wayes from them and takyng with him his disciples whom he chose because they shoulde alwayes accompanye him he toke ship and so came vnto the coastes and borders of Dalmanutha or Magedan And that the vnbeliefe of the Phariseis may the oftener appeare they came likewyse hither out of theyr countrey not to be healed but to pike quarels For they had enuy at his miracles and enuied also the people whiche were holpen with so manye of his benefytes For this cause they began to reason the mattier with him as though the miracles which he shewed had not been wrought by the heauenly power because they were as they sayed but base and after a common cast Wherfore in case he would haue them being men far aboue the commune sorte and as you would saye heauenlike felowes to beleue in hym they required hym to shewe some signe from heauen as Moyses obteyned Manna from thence and Helye brought to passe by his prayers that fyre sodaynlye discended from thesame place and consumed both the burnt sacrifice and the wood and to be shorte al the water that was in the trenches or cesternes by the altare The Lorde knowing right well that whatsoeuer he had done they would haue had a quarell to him therfore for if there had been any wonderfull signe or token shewed theÌ„ from aboue wheras the princes of darkenesse do raigne they might with much more apparaunce of trueth haue ascribed it vnto Beelzebub then those thynges whiche they saw with theyr iyes hearde with theyr eares and handled with theyr handes chiefly because it is a commune practise among the experte in arte Magike to cause sodayne showers and dasshes of rayne thunder lightnyng hayle and tempest the Lorde I saye perceyuing this sighed in his spirite shewyng thereby how wofull he was for theyr so obstinate vnbeliefe And as though he had been in a fume and chafed with anger spake vnto himselfe on this wife What a froward nacion is this whiche after so manye miracles sene yet neuerthelesse requireth a signe as thoughe she had neuer sene none before Then he tourned him to the Phariseis and sayed Of this one thing I assure you there shall no signe be nowe geuen vnto this nacion the whiche onely to tempt me she requireth from heauen But she shall haue a signe geuen her that she loketh not for from beneath And it shall bee the signe of Ionas For this Ionas after he was swalowed vp the space of three dayes and beleued to haue been dead was deliuered againe out of the whales bely when no man thought it euen so the sonne of man after he hath been hid about thre dayes space in the belly of the earth shall rise vp alyue agayne contrary to all your expectacion and wening When the Phariseis vnderstode not these wordes Iesus departed from them as from desperate persons and retourned vnto the shippe and so passed ouer the water Thus the Lorde Iesus desirous of mannes helth ofte times chaungeth place not seking for sacrifices wherof he had long agoe his fyl but true faith This scarcely found he in the worlde but yet euery where rather then among the priestes Scribes Phariseis and head men of the people So yll doth the faith of the gospel agre with theÌ„ that haue the world at will ¶ And they had forgotten to take bread with them neyther had they in the shippe with them more then one loafe And he charged them saying take hede beware of the leauen of the Phariseis and of the leauen of Herode and they reasoned among them selues saying We haue no bread and Iesus knewe it and sayth vnto them why take ye thought because yeÌ„ haue no bread perceyue ye not per neyther vnderstand haue ye your â—erâ—es yet blynded haue ye â—yes and se not And haue ye cares and heare not Do ye not also remember when I brake fyue loaues among fiue thousande men How many baskettes full of broken meat toke ye vp They sayde vnto hym twelue When I brake seuen among fower thousand how many basketes of the leauing of the broken meate toke ye vp They said seuen And he sayde vnto them howe happeneth it that ye do not vnderstand Here as they sailed the disciples called not to remembraunce how they had forgotten to prouide themselues of breade For they hadde but one loafe with them in the shippe Iesus perceiuing howe they were carelesse by reason of forgetfulnesse and not for the faith they had in him gaue them warning therof and by that meanes caused them to be carefull afreshe Albeit this their carefulnesse came not so muche of distrust as it did of an humaine negligence and forgetfulnesse For hauing theyr myndes wholy fixed vpon the woordes â–ª and deedes of Iesu thei hadde no remembraunce of breade and it was expedient for vs that they so oft tymes forgatte howe a greate numbre of people was suffised with fiue loaues to th entent it shoulde the deplier be fastened in oure mindes howe those personnes shall wante nothyng who with pure harte and mynde continuallye cleaue vnto Christe That shippe is sufficientlye prouided for that hathe in it that one loafe which is Christe Iesus Wherfore his pleasure was to sturre vp this
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
and moued all menne to be repentaunt for theyr former lyfe And yet this notwithstanding they whiche boaste and crake vpon the perfite knowledge of the prophecy knewe him not And they whiche loued better theyr owne kyngdome then the kyngdome of God delte by him not as he deserued but as them lyked For he camme accordyng to the prophecies of Esaye and Malachy crying in wildernesse how the great and terrible daye of the Lorde was present howe the axe was alredy put to the rote of the tree and that euery manne shoulde spedely endeuour him selfe to auoyde the vengeaunce of God cumming But this Hely who openly without regarde of person rebuked euery mannes vices they despised and put to deathe Neyther wyll they more gently entreate Messias then they haue done his forecurroure Hereby Iesus declared howe Iohn was Hely not after the body but after the similitude of spirite who whyles he neyther spared kynges ne phariseis was caste into prison and beheaded As they dyd by the forewalker so wyll they doe by his Lorde The same thyng wyll they lykewyse doe by those Apostles that shall folowe hym For whosoeuer hath sincerely preached that goddes kyngdome should cumme thesame hath suffred many affliccions of the vngodly And whoso syncerely preacheth yâ— it is already come must nedes suffre the lyke With these wordes Iesus called backe his disciples froÌ„ the dreame of glorye to the remembrauÌ„ce of the storme that was to cum and hanged ouer theyr heades that is to saye from pleasaunt thynges to necessarye ¶ And when he came to â—is disciples he sawe much people about them and the Scrybes disputyng with them And sâ—â—ayghtwaye all the people when they beheld hym were amased and ranâ—e to him and saluted hym And he asked the Scryâ—es what dispute ye among them And one of the company aunswered and sayed Mayster I haue brought vnto the my sonne which hath a dumme spirite and whensoeuer he taketh hym he teareth hym and â—e someth and gnasheth with his teethe and pyneth awaye And I spake to thy disciples that they should caste hym out and they could not In the meane whyle that they had thus commoned together they were come into the sight of the people at what seasoÌ„ a great multitude were gathered about the disciples whome Iesus left beneath in the playne He sawe also the scribes reasonyng the mattier I wot not wherupon with his disciples Now when the people had espyed Iesus vnloked for on theyr behalfe forasmuch as he had preuely conueyed himselfe awaye with a fewe of his disciples they were astonyed and met him cummyng full and whole and saluted hym Iesus was not ignoraunt what the scribes disputed on but yet he asked what the mattier was where vpon they reasoned to th entent that euery body might knowe what was done And when both the disciples the scribes helde their peace for very shame the disciples for that they assayed to cast oute a diuell and coulde not bryng it to passe and the other because that in the presence of the disciples they depraued the name of Iesu as a thyng vertulesse and of no efficacie one of that multitude who ministred the occasion of the â—â—asoning shewed the whole matier euen as it was vnto Iesu. Mayster sayeth he I brought hither my sonne vnto thee who is vexed with a dumme spirite of whome he is pitifully tourmented For whensoeuer the spirite teketh hym he dasheth hym agaynste the grounde and then the childe fometh at the mouth gnasheth with his teeth and cryeth out and all this whyle he pyneth and consumeth awaye by reason he is thus vexed Because thou wast not here I desyred thy disciples that they would chase awaye this spirite and deliuer my sonne They assayed to doe it and coulde not ¶ He answereth him and sayeth O faythles naâ—ion howe longe shal I be with you howe long shal I suffer you Bryng him vnto me And they brought him vnto him And assone as the spirite sawe him be taâ—e him and fell downe on the grounde walowinge and fominge And he askethe his father howe longe it is ago sence this happened him And he sayeâ— of a childe and oftetymes it hath caste him into the fier into the water to destroye him But yf thou canst do any thing haue mercy vpon vs and helpe vs. Iesus sayed vnto him yf thou couldest beleue all thinges are possible to him that beleueth And strayght waye the father of the childe cryed with teares saying lorde I beleue helpe thou my vnbelefe When the lorde heard this to shewe that feblenes of fayth was the verye cause why the yonge man was not delyuered of the spirite he makynge as thoughe he had been wrothe and in a fume sayed O faythlesse nacion whiche yet canst not by so many miracles as I haue done be brought to belefe Howe longe shall I lyuynge here in earth striue with your vnfaythfull obstaclenesse howe long shall I beare with you when wyll you come forwarde in those thynges that be of the spirite when wyll you beleue those thynges that you see not syth you beleue not the thynges whiche you see with your corporall â—yes bryng hym hyther to me And they brought hym vnto hym That sinne cleaueth fast wherunto the synner hath from his chyldehood accustomed But after he was brought vnto Iesus he was wurse vexed then he was before by reason of the conflicte which arose betwene the spirite desirous to amende and sensualitie tollyng and alluryng hym agayne to his accustomed synfull lyuyng For anon as the fiende sawe Iesus he feelyng a contrarye power to his tooke the younge manne and soore vexed hym insomuche that beeyng dashed agaynste the grounde and rolled to and fro he fomed at the mouth This was a pitifull syght to all the people But it is a muche more pitifull syght when the sinner possessed with greuous suâ—â—es and of long continuaunce is lykewyse vexed in soule Howbeit there is no synne vncurable vnto Iesu. The Lorde because the other shoulde also knowe in howe euyll case he was asked his father howe long it was since his sonne fyrste beganne to bee thus vexed he answered againe of an infante And the spirite doth not onely sayeth he thus vexe hym as thou seest but also casteth hym oftetymes headlong into the fyre and many tymes into the water because to destroy hym Here thou hearest a very sore and cruel malady tourned into nature and therfore the father feared leste it had been vncurable For he sayed moreouer But yf â—ou bee able to doe any thyng haue mercye on vs and helpe vs. He dyd well to desyre the mercy of Iesu who could alleage no merites howbeit thou hearest a waueryng faythe when he sayeth But yf thou bee able to doe any thyng c. That faythe Iesus refourmeth saying doubte thou not what I am able to doe For yf thou couldest beleue there is nothyng but strong and stedfast fayth may obteyne it Assone as Iesu had sayed so the
the acte of him who went about to wryng out of the man a notable faythe for the ensample of other and his pleasure was to teache all men by this blinde man howe by what meanes light maie be extorted or gotten perforce of Iesu. The fyrst hope to obtaine light is to haue Iesus to stand still at our crying The secoÌ„de to be called vnto him eyther by the teachers of the ghospell or els by the secrete inspiracions of the holy ghost For the blynde man could not go vnto hym vnlesse he had bene led and guided by holy scripture which we ought in no wise to despise although it be ministred by maÌ„ The Apostles and preachers of the ghospell do happily call a blynde maÌ„ when they call him at the coÌ„maundemeÌ„t of Iesu. But nowe adayes they call without his coÌ„maundement not vnto him but to the aydes of humaine Philosophie or Heathen learning to thobseruacion of Moises law to the coÌ„modities pleasures of this preseÌ„t lyfe Assuredly these â—allers make the blinde more blinde then he was before But the Apostles obeyng their maisters coÌ„maundement called this man vnto Iesus and so true is it that they dyd not crie brable against him as the people did that they put him hauing good hope already in more hope and comforte saying Be of good chere aryse Iesus calleth thee The blinde man conceyued so great hope herewith that he cast awaye his cloke whiche defended hym againste the cold weather and skypped out of the place where he sate and ranne to Iesus Here will I staye the a lytle while good reader because thou mayest marke the greate readinesse of mynde and feruent courage of this blynde begger Howe ofte arte thou called vnto Iesus doest neither caste awaye thy cloke or maÌ„tell nor skyp out of thy deÌ„ne of misery nor run vnto hym the calleth thee but tournest thy backe but lingrest from day to day but castest doubtes but â—â—dest cauillacions and fayned excuses but waxest luskyshe in thy fylthe and darkenesse haddest rather aske an almes of the worlde in a foule beggerly cloke then receiue light of Iesus wherein is conteyned the summe of all felicitie What a goodly and faire vesture is the garment of innocencie and cleane lyfe What a foule mantell hath he that is clothed with lechery with couetousnesse with excesse and ambicioÌ„ Howe vile and wretched a begger is he whoe for a small and corporall commoditie croucheth and kneleth vnto this world Howe miserablye blynde is he that neyther knoweth himselfe nor almightye God his maker As ofte as thou arte called from this miserable wretchednesse vnto Iesus either when thou readest the ghospell or hearest thesame preached or els whan thou art drawen by a certaine secrete inspiracion of the holy ghoste why doeste thou not then all thynges layde aparte that are wonte to let and hinder a man to attaine so great felicitie leape vp vnto the hope of a better life Why runnest thou not with moste sure faythe vnto Iesus whiche onely is able to geue the light and will geue it to all men Iesus cometh vnto the he calleth the and doest thou again for thy part grutche to mete hym Thou pynest and wyddrest away euen tyll thy dying day in thy darkenesse but thou shalt not euer haue Iesus passing by the. Certes after death he calleth no manne to saluacion but to iudgement When he passeth by here in this worlde he heareth him that cryeth haue mercy vpon me here he standeth still here he calleth here he giueth light This begger hath made the ashamed of thy slouthfulnesse vnto whom the Lord when he was cuÌ„men vnto him sayd What ayleth the to crye what wilt thou haue me to do vnto the what â–ª knewe not Iesus why he cryed knew not he what he shoulde doe That is not so but all this was done for our custruccion Many beleued that this blynde man loked for an almes of the lorde because he was a begger For so nowe a daies many crye vnto Iesus Lorde haue mercy vpon me And beyng demaunded what they sue for what they desyre to haue one sayth graunt that I maye be riche an other that I maye gette an office this man that I maie haue a wyfe with a good dowrie an other geue me bodilye strength geue me long lyfe or graunt that I may be auenged on my enemy But these thinges Iesus many times taketh awaye from his frendes because it so behoueth for their saluacion The euangelike begger desyred none of all these thinges For he knew right well what ought to be desyred of Iesu. Therfore let vs both heare and folowe hym Rabbone sayeth he that is as muche to saye as my maister make me to see For being careles for all other thynges he desyred nothing els but light whereby he might see God and his sonne Iesus whom to knowe is euerlasting lyfe For in scripture to knowe God is nothing els but to see God O very Euangelike and christiaÌ„ praier How fewe wordes hath it but how great faith Doubtles this is that short prayer whiche pearceth the heauens Therfore Iesus answered Go thy way thy faith hath purchased the helth He is not byanby a man vndoen and cast awaye whiche seeth not awhit with bodelyiyes but whoso seeth nothing at all with the iyes of his soule thesame cannot be saued To haue recouered these iyes is life euerlasting Heare this saying thou pharisaicall felow whosoeuer thou be that sayest I ascribe my safety to myne oft fastinges to my long prayers to mine almesdedes and my sacrifices and for that cause thou criest not with the begger haue mercy on me but sayest geue me the reward due vnto my deseruinges Now Iesus doth contrarily ascribe saluacion vnto faith and not vnto woorkes The blinde man streyght wayes recouered his sighte not because he deserued it but for that he beleued And being commaunded to go his waye he folowed Iesus Lighte is geuen the freely thy blindnes is taken awaye for naught Afterward thou art left to thyne owne arbitrement whether thou wilt vse the gift of god aright or no. Thou art not compelled to folow thou hast onely power geuen the to see Iesus go now whither thou wilt but at thyne owne auenture What did that blessed blinde man Heretourned not backe agayne to his beggerly cloke or mantel he retourned not to his olde beggerye but forgote all these thinges and folowed Iesus in the waye It auaileth but litle to haue knowen Iesus vnlesse thou do thy deuoire to folowe him whom thou seest Iesus goeth straight to the crosse hither muste thou folow hym after thou hast once recouered thy syght a gain As long as thou art blynd thou maiest crye Iesu haue mercye vpon me but thou canst not folow him this way before thine iye syght be restored For who would folow him that willingly geueth his soule to death onlesse he saw by fayth that worldly reproche were the waye to euerlasting glory that bodily
tourmentes and affliccions were the waye to euerlasting ioyes that death were the way to lyfe eternall These thinges the quicke syghted of this world see not perfitely who do not onely with all theyr iyen loke after rule riches honoures pleasures and long life but also endeuoyre themselues to get thesame by vnlefull meanes as by counsayling before with Astronomiers Soothsayers Inchaunters or Necromanciers These thinges I saye they onely see whiche beleue the doctrine of the gospell and haue sure truste that they shall receyue and enioye the reward promised in thesame The .xi. Chapter ¶ And when they came nie to Ierusalem vnto â—ethphage and Bethany besides mounte Oliuete he sendeth forthe two of his disciples and sayth vnto them Go your waye into the towne that is ouer against you and assone as ye he entred into yt ye shall find a Colte bound whereon neuer man sate lewse him and bring him hither And yf any man saye vnto you why doe ye so say ye that the lord hath nede of him and streyght way he will send him hither And they went their way and found the Colte tyed by the doore without in a place where two wayes mette And they lewsed him And diuers of them that stode there sayde vnto them what do ye lewsing the Colte And they sayde vnto them euen as Iesus had commaunded And they let them go And they broughte the Colte to Iesus and cast theyr garmeÌ„tes on him And he sat vpon him And many spred theyr garmeÌ„tes in the waye other cut downe braunches of the trees and strawed them in the waie And they that wente before and they that folowed cryed saying Hosanna Blessed is he that cummeth in the name of the lorde Blessed be the kingdome that cummeth in the name of him that is Lorde of our father Dauid Hosanna in the highest THat thing was not yet wrought in the mindes of the disciples whiche Iesus expressed and set out by a figure in the blind man They yet sawe not perfitly with their inward iyes how happy is the death of those that folow Christes deathe They yet dreamed vpon this worldly kyngdom The lord therfore because he woulde the better fasteÌ„ this in their mindes how such as will folow him ought in no wise to desyre the kingdom of this world shewed them a spectacle wherby he derided and laughed to shorne all worldly pompe glorye as a thing that lasteth but for a season and soone shall perish yet by the same he plainely declared that he could haue commaunded whomsoeuer he woulde to do what it had pleased hym saue that his will and pleasure was rather to obey the wil of the heauenly father Finally he woulde haue all menne to know howe he was the selfesame persone whome the Iewes awayted for to cumme so many hundred yeares before according to the prophecies and foresayinges of the Prophetes for the saluacion of the whole worlde When therefore he approched and was nye vnto Hierusalem for he was by Bethphage and Bethany whiche are two litle townes in the mountaine called mounte Oliuete from whence a manne might haue sene Ierusalem he sente oute from thence two of his disciples geuing them in commaundement to do as foloweth Go ye saith he into that towne whiche you see yondre directly against you and by and by as ye be entred in you shall finde an Asses foale tied at the gate the whiche is not yet broken and whereupon no man hath ridden vnto this day leuse it and bring it hither vnto me And if any man aske you the question why you vntie it say again the lord hath nede of this and straight waies he shall send it hither to me The disciples went their way as they were bidden and so came and found an Asses foale tyed before the gate in a place wheras two wayes met and leused it In the meane while some of those that stode by when thei sawe straunge ment vntie the foale saide vnto them Syrs what meane you Why vntie you the foale The disciples made no other aunswere then the lorde commaunded them to make saying the Lorde hath nede herof The other notwithstanding it was vnknowen vnto them whom they called theyr Lorde did yet let the foale goe without anye further questioning or reasoning the matter with them The disciples after they had vntied it broughte it vnto Iesus Here I woulde haue the earnestly monished good reader that not onely the wordes whiche Iesus Christ spake but also whatsoeuer he did all his lyfe long was not doen at all auentures but by the counsayle and wisedome of god for mannes erudicion For there is nothing that hath not in it either an ensample set out to th entent to moue and styrre vs to vertue and godly lyuyng or a representacion of the olde prophecies or a fulfilling of the fygures wherwith the lawe dyd as it had bene with certaine darke misteries or riddles sygnifie Christe or els a sygnificacion of thinges that afterwardes shoulde happen and cum to passe And wheras the misticall sence of euerye thing is diligently to be searched out yet the more he approched vnto the tyme of his death when the busynesse of oure saluacion shoulde chiefly be wrought the more holyer mysteries were all thynges full of For nowe was that tyme at hand the whiche he greatly thirstyng and desyring all mennes saluacion spake of before saying when I shal be lifted vp from the earth I will draw all thynges vnto me For there was not roume ynoughe in Iewry for his charitie And there the fruite of the ghospell dyd not counteruayle the labour and diligence of the tiller For this cause Christe sent for the wilde and vnbroken asses foale wherupon no man had sytten before This foale signifieth the Gentiles who neyther obeyed the lawe of nature nor were vnder Moses lawes For vpon the Asses that is to saye the Synagoges backe both Moses and the prophetes had ridden Certaine of the newe disciples are nowe sent out to call the Gentiles who call them not to Moses but to Iesus Here woulde there not lacke some whiche woulde brable and speake against them and saye What do you why vntie you the foale For this foale had both many and also vncertaine Maysters and was tyed and stode where two wayes met Whoso is not obedient vnto goddes commaundementes hath as manye maisters as he hath vices that he serueth and is subdued vnto and is so tyed that he hath no house but standeth in sight where two wayes mete readie for euerye manne that wyll take hym But when Iesu calleth no man hathe power to resiste The Iewes cryed and sayde This saluacion is oures by promyse Why then are the Heathen Idolatours ioyned with vs Unto them aunswere was made he that is the Lorde of all hath nede of suche foales He is nowe wery with labouring in vayne among the Iewes and desyreth to reste hym vpon the vnbroken foale That this foale is vnbroken doeth not displease hym
made to whippe all those into the fyre of hell that be defilers of the holy temple ¶ And the scribes and hyé priestes heard it and sought howe to destroy him for they â—eared him because all the people meruayled at his docâ—eâ—â—e And when euen was cum Iesus went out of the citie And in the morning as they passed by they sawe the figge tree dryed vp by the rootes and Peter remembred sayd vnto him Maister beholde the figge tree whiche thou cursedst is withered awaye And Iesus answered and sayd vnto them Haue confidence in God And that it maye appeare what a great mischiefe the couetousnesse of priestes and phariseis is when the chief of the priestes and scribes who had the greatest porcioÌ„ of the gaynes saw these thinges they sought a meane how they might destroy Iesus Oh figge tree barayne and cursed in dede They boast and aduaunt themselues for the chiefe prelates of pâ—re religion and yet in the name of God be they sore displeased that the defilers of the temple are driuen out a dores There lacked not in them a wicked minde ready to commit haynous murdre but thei sought occasion how they might safely accomplishe theyr desyre They alone coulde not fynde in theyr hartes to loue that louely and amiable Iesus who hurt no body but did all men good They feared him onely because the people meruayled at his doctrine and conceiued an high opinion of him for the miracles they had seen him worke before Oh wrong shapen holinesse in them that were professours of holinesse After they had purposed to do so wicked a dede they were not afrayed leste God vnto whome nothing is vnknowen would be auenged and yet stode they in dreade of the people Why did they not at the leaste wise feare Iesus himselfe They had bothe seen and hearde tell of the greate numbre of miracles that he wrought which were an euident testimony that goddes power was presently with hym so oft as he would hymselfe He that iâ— able to chase away diuels and put them to flighte can muche easlyer put them in He that with the bare worde of his mouthe rayseth the dead and calleth them to life againe can with muche lesse difficultie take awaye the lyfe If they beleue he is so gracious and mercifull that though he be able yet wyll he hurt no body why then go they about to put suche a one to death If they beleue that he will also do what he is able to do why do they not euen for verye feare of punishment and vengeaunce refrayne from so wicked a purpose Doubtelesse this was that vncurable blinddenesse of them who thought in their owne conceytes none had iyes and could haue sene but they Now when the nighte eftsones approched Iesus who had bene all the daye in the temple fasting and without meate departed from Ierusalem So ofte forsaketh he the citie offended with the obstinate vnbelefe of the inhabitauntes so oft cummeth he thyther to find sum fruite if it would be in so goodly a shew of leaues But would to god this cursed figtre had bene nothing els but barain and not brought foorth deadly poyson Iesus the time of his death and passion being now at hand suffered no time to passe away fruitlesse He spent all the day in the temple and bestowed the nighte in praier and priuatelye animating and encouraging of his disciples Agayne whan early in the mourning they retourned from Bethany to Hierusalem and passed by the figge tree the disciples perceiued how it was withered euen from the very rootes to the highest top Peter called to remembraunce what Iesus had done the day before and knewe righte well howe he had cursed the tree and yet meruayling that it was sodainly withered in all partes from the very rootes sayd to the lord Maister Loe the figge tree that thou cursedst is now withered Peter meruayled here at not withstanding he had oft tymes before seen hym do farre greater thinges than this Surely he had forgotten this lesson howe there is nothing so harde that faith is not able to bring to passe Of fayth springeth all the fruite of the gospell And because the Sinagoge wanted this faith we see howe she is cleane withered The churche of the Gentiles blossometh brauncheth out with many crownes of Martirs with many precious stones of virgins with many ensamples of vertue On the other side what is further paste all grace and goodnesse more abiect vile and barayne then the Iewes are Where is the auctoritie of the law becum where is the merueilous shewe of religion or holynesse where is the temple where are the stately Scribes Phariseis Is not the figge tree all withered Therfore sayth he yf ye will blossome and bring foorth fruite put confidence not in your owne strength but in God ¶ Uerely I say vnto you that whosoeuer shall say vnto this mountaine remoue and cast thy selfe into the sea shall not doubte in his harte but shall beleue that those thynges which he sayeth shall cum to passe whatsoeuer he saieth he shall haue Therfore I say vnto you what thinges soeuer ye desyre when ye pray beleue that ye receyue them ye shall haue them And when ye stand and pray forgeue yf ye haue oughte againste anye mâ—â—ne that your father also whiche is in heauen maie forgeue you your trespaces I assure you of this one thing yf a man hauing a sure belefe in god commaunde this figge tree to wither whiche thing you meruayle at now it is done not onely that shall foorth with cum to passe but also yf he saye vnto this mountayne Auoyd out of thy place and cast thy selfe into the sea albeit it seme a thing very impossible yet yf he speake the worde nothyng doubting or mistrusting in his hart but haue conceyued a sure beliefe of mind that whatsoeuer he say shall in very dede cum to passe then vndoubtedlye whatsoeuer he commaundeth shall be done This beliefe towardes god shall cause that ye shall desyre nothing of him in vayne Therfore trust ye on my waâ—randise that whatsoeuer ye demaunde of the father not mistrusting but he will graunt you your request you shall obtain it so that your mindes be fre from desyre of reuengement and on condicion ye desyre but what shall be expedient for your soule health He that distrusteth obtaineth nothing For such a one beleueth that the father either cannot acomplish his desyre whereas in dede he his able to do all thinges with a becke or at the least wise will not let him haue what he lawfully asketh that man also obtaineth not his request and if he beleue his faith is a naughty shamlesse fayth whoso desireth the father to pardon the trespaces that he hath committed againste his maiestie whereas he will not againe for his parte release vnto his christian brother suche offences as his sayd brother had committed againste hym Wherfore when ye settle your selues to prayer forgeue with all
be ours And they toke him and kylled hym and caste hym out of the â—yney â—rde AFter the priestes Scribes and head menne hadde by reason they perceiued the traine that was made for them auoyded as well as it woulde be the inconuenience of this question the lorde Iesus put forth vnto them another question by waye of a ridle or darke parable whereunto whiles they vnaduisedly aunswered they bothe condemned theyr owne wickednesse and also graunted that the authoritie whiche they had hytherto somuche bragged and boasted on ought worthily to be taken awaye from them and geuen vnto other The parable was suche A certaine man planted a vyneyarde and hedged it round about lest it should be open for man and beast to runne into digged therin a cesterâ—e to receiue the newe wyne and builded also a tower to defende it with all When it was in this wyse sufficienty furnished with all necessaries therunto belongyng he let it out to hier to husbandmen â–ª and anon as he had so done he went into a straunge countrey And when grape time was cum he sent his seruaunt to the same husbandmen vnto whome he had set it out to receiue of them the fruite therof But they being in a conspiracie toke the seruaunt and all to beat hym and sent hym home agayne emptie This notwithstanding the ientle landlorde sent againe another of his seruauntes But they now made worse throughe his lenitie and gentlenes cast stones at hym and brake his head and sent hym likewyse awaye agayne all to reuiled without anye fruite but laden with iniuries Yet for all that thesame moste gentle lorde weÌ„t not about in all haste to be auenged but nowe the thyrde tyme sente another seruaunt and him also they slew Agayne after he had sente diuerse of his seruauntes one after another the ende and conclusion was that eyther they bet them all or els slew them He had then left his onely sonne whom he loued teÌ„derly Therfore because that of his wonderfull gentlenesse he woulde proue all the wayes and meanes that myght be to reconcyle them laste of all he sent hym also vnto them thynckyng thus with himselfe Although they haue despised my seruauntes yet at the least wyse they wyll reuerence this my sonne But the malice of the husbandmen conquered all the lordes clemency goodnesse When they sawe howe his sonne was cum then fell they in a conspiracie together for a more mischieuous purpose Here now sayd they is the heire cum let vs kill hym and by this meanes the whole herytage shall be ours Then layde they handes on him and cast him out of the vineyard slew him ¶ What shall therfore the Lorde of the vyneyard do He shall cumme and destroie the husbandmen and let out the vyneyard vnto other Haue ye not red this scripture The stone whiche the builders dyd refuse is become the chief stone of the corner This is the lordes doing and it is maruaylous in our iyes They went about also to take hym and feared the people for they knew that he had spoken the parable agaynst them And they lefte hym and went theyr waye When the lorde had made an ende of this parable he asked the priestes and scribes What shall therfore the lorde of the vineyarde do vnto suche husbaÌ„dmen They not markyng whereunto the parable or similitude tended so answered the lorde that they gaue sentence directly against themselfes He shall cum say they and punishe the husbandmen and set out the vineyard vnto other more faythfull and trustie persones When Iesus had alowed this answer he added a testimony out of the pâ—â—â—e seekyng for an interpretacion of them who professed the knowledge of the lawe Haue ye not read saythe he this scripture folowyng Thesame stone whiche the builders refused is made the head stone of the corner This was the lordes doing and it is meruailous in our iyes Here awakened they and perceiued how theyr mischieuous purposes were not vnoweÌ„ vnto Iesus and vnderstood also that theyr vncurable malyce was plainly described by this darke parable God committed vnto them his people as a vineyarde diligently fournished with all thinges belonging to the discipline of godlynes to be well husbanded Then he as though he had bene in a strange countrey suffered them to doe therwith what them liked But they husbanded it to their owne profit and commoditie and nothing for the lordes behoofe who ought of ryght to haue receiued the fruite therof When they were slacke and neglygent in doing of their duetie he warned them therof by diuerse prophetes but for all that they waxed euery day worse and worse and at the length wâ—re redy to expulse Iesus his only sonne out of IerusaleÌ„ and put hym to death perswadyng themselfes that he being once slayne they should be the onely lordes and proprietaries of the vineyarde But contraryewyse it was then to cum to passe that by the moste iuste vengeaunce and punishment of God whom thei had so many times and ofte despised the temple and soueraigntie of religion shoulde be taken quite from them and geuen to the apostles For afterwarde Iesus who was by theÌ„ as a naughty stone cast out of the building of the Synagoge was contrary to theyr expectacion chosen by the wyll of God to be the head corner stone in the building of the church that shoulde be builded bothe of the Iewes and Gentiles to th entent that he beyng the middle and vnmoueable stone should hold together those two peoples as it were bothe the walles of the same churche in one euangelike and christen faythe They vnderstoode the Parable they knewe the Prophecye and yet blinded with obstynate malyce would not tourne from their wickednesse but for feare of the people that stode rounde aboute them went theyr waye from Iesu entendyng to bryng aboute by pryuye traynes and subtyltie what they could not openly doe Surely there is none so mischeuous a kynde of manslaughter as that whiche is cloked with a colour of iustice and holynesse And they sent vnto hym certayne of the Phariseis and Herodes seruauntes to take hym in his wordes And assone as they were cumme they sayde vnto hym Maister wâ— knowe that thou art true and carest for no man for thou consydered not the outwarde appâ—ranÌ„ce of men but teachest the waye of God truely Is it lawful to pay tribute to Ceasar or not ought we to geue or ought we not to geue But be vnderstode theyr simulacion and sayd vnto them why tempte ye me Bryng me a peny that I maye see it And they brought it And he sayth vnto them whose is this Image and superscripcion And they sayd vnto hym Ceasars And Iesus answered and sayde vnto them Geue to Ceasar the thynges that belong to Ceasar and to God the thynges whiche pertaine to God And they maruayled at hym Wherfore makyng as thoughe themselfes had been quiet and no medlers they set a worke certayne notable wicked personnes of the
shoulde lykewyse cumme when he would returne into the worlde agayne a iudge bothe of the quicke and deade but when that time shoulde come because it was not expedient he woulde in no wyse haue it knowen Therfore he began to speake of these matters in suche wyse as here ensueth Beware sayeth he lest any manne deceiue you For there shall manye come who wyll chalenge and take vpon them my name and euerye of theim wyll fayne hymselfe to be Christe and by his craftie delusion deceiue manye vncircumspect persons When ye shall heare of warres tidynges of warres be ye not troubled For suche thynges must nedes be but the ende is not yet For there shall nacion ryse agaynste nacion and kyngdome agaynst kyngdome And there shal be pearthquakes in al quarters and famishement shall there be and troubles These are the beginning of sorowes But take ye hede to your selues for they shall bryng you vp to the counsayles into the Synagoges ye shal be beaten yea and shal be brought before rulers and kynges for my sake for a testimoniall vnto them And the gospell must first be published amonge all nacions The great busynes rufflyng of the world will shew that my cuÌ„ming approcheth the worlde is nighe at an ende But you muste not strayghtwayes when warres are moued or when there is any terrible bruite or rumoure of warres to be moued be so dismayed therwith as though thesame time wer already present For these thinges shall cum and yet shall not th ende of the world furthwith ensue They shall only be preludes of the ende that is to come euen as in an olde mans bodye diseases oftetymes thauncing are foretokens that his body shal shortely decay and perishe The temperature of the qualities is the thyng whiche preserueth bodely health But when by reason thesame qualities do stryue one agaynste another the whole body is distempered then is it an argumente that the destruction thereof approchethe There shall nacion ryse agaynste nacion realme agaynst realme and one of them go about with great powers and hostes of men to destroye an other Moreouer the yearthe it selfe as thoughe it were not content to norishe so wicked and vngodlye people shal be shaken with yearthequakes and so shall there be in sondrie places of the worlde greate dearthe and famyne because it shall deny men theyr naturall foode and sustenaunce Furthermore the ayre as though it were angrye with thesame vngodly folkes vnworthy of life and breathe shal be noysomme and deadelye When ye see manye of these signes and tokens yet loke ye not byanby for domes daye For these euiles shall be onelye the begynninge of the calamitie to come Neyther shall youre selues be free from suche euils troubles And therfore loke well aboute ye leste ye bee clapte in the neckes or creye be ware For men shall accuse you and brynge you before councels and synagoges and yee shal be presented before kynges and rulers to aunswere in causes of lyfe and deathe not for any offence or euyl dede doen on your behalfe but onelye for the profession of my name and this shall they do because all the worlde maye knowe howe they were worthely caste out of the kyngdome of God sithens they so persecuted the preachers of thesame But lette not these thynges muche trouble your myndes The cruelnes of wycked persons shall brynge nothing to passe agaynst the proceding of the gospell Neither can anye man slea you before your tyme. For domes daye shall not come before the gospell be preached throughout all the worlde ¶ But when they leade you and present you take ye no thought neyther ymagine afore hande what ye shall saye but whatsoeuer is geuen you in the same houre that speake For it is not ye that speake but the holy gost The brother shall delyuer vp the brother to deathe and the father the sonne and the children shall ryse agaynst their fathers and mothers and shal put theÌ„ to death And ye shal be hated of al meÌ„ for my names sake But whoso enduceth vnto the ende thesame shal be safe You nede not therefore to prepare you any worldly succours agaynste the violence tiranny of persecutours or take thought how to escape their iudgementes When there is any accion commensed agaynst you loke ye goe appeare leste ye seme to despise the publike authoritie For this thinge also shall make much for the enlarging and spreading abrode of the gospell But when ye are goyng to appeare be you not carefull studying with your selfes what answere to make and how to tell your tale for that ye are not sene in the lawe but men ignoraunt in ciuill plees as the common sort of the people are wonte to be carefull in suche case who make Oratours and Rhetorcians theyr atturneys and proetours in pleadinge of matters But whatsoeuer cumme the vnto your myndes that speake you For your selues shall not be authours of suche wordes as you shall speake but instrumentes onely The holy ghoste shall speake by you suche thynges as shal be expedient for the busynes of the gospell But suche persecucions must ye not onely looke for of alyauntes and enemyes but also of your frendes and kynnesfolkes For one brother shall take the lawe of an other and accuse hym of deathe worthye crymes all naturall loue and affeccion cast aside And the father shall likewise accuse the sonne contrary to naturall loue and kyndnes Furthermore the children shall also rise agaynste their parentes and cause them to suffer death And where as ye hurte no body but brynge the tydinges of saluacion to all men yet shall ye be hated of all them that loue this world onelye for the dyspleasure and malyce they beare to my name whiche you shall preache But in all these euils it shal be nedefull for you to be armed with perseueraunce and constancie of minde For whoso continueth in his good beginninges to the ende shall be safe because no calamitie is able to destroye him that with constant harte and mynde beleueth the gospell Moreouer when ye see the abhominacion of desolacion wherof is spoken by Daniel the prophet stand where it ought not let him that readeth vnderstand Then let them that be in Iewry sie to the mountaines and let him that is â—n the house top not go down into the house nether enter therein to fetche any thyng out of his house And let him that is in the fielde not turne backe agayne vnto the thynges whiche he lefte behynde hym for to take his clothes with him Woe shal be then to them that are with childe and to them that geue sucke in those dayes But praye ye that your flyght be not in the winter For there shal be in those dayes suche tribulacion as was not from the beginninge of creatures whiche God created vnto this time nether shal be And except that the Lorde should shorten those dayes no fleshe shoulde be saued But for the electes
sake whome he hath chosen he hathe shortened those dayes If ye requyre a sygne to geue you knowledge when this extreme calamitie hangeth ouer your heades when ye shall see the abhominacion that maketh desolacion standing in the place where it is not beseming it should stande then let him whiche readethe Daniels prophecy vnderstande it For then it shal be hyghe tyme for euery man al other thynges omitted and lefte vndone to shyfte for hymselfe by flyeng awaye and to saue his lyfe not by wordelye aydes but by swyftnesse of flighte Then lette al that be in Iewrye the nourishingeste and moste famous parte of the countreye flye vnto the deserte and wylde Mountaynes If this calamitie take any man on the house toppe lette hym not goe downe into the house nor enter into his parloure or chambre to fetche out any thynge from thence but as he is founde so lette him gette hym awaye and begone And if at that season anye manne be labourynge in the fieldes naked and without clothes let hym not runne home againe to fetche a waye his cloke or mantel but flye strayght waye some whither els so swifte shall the floud of the miserie calamitie be whiche shal ouerflow this couÌ„treye Therfore in wofull case shall they be whiche are great with chylde they also that haue chyldren sucking on their brestes because nature wil not let suche as are with child to cast away their burthen nor natural kindenesse suffer the other to flye awaye from their children And the onely way to saue the life shal be to flye without anye taryinge Therefore desire you of god that this calamytie chaunce not in the wynter season nor vpon the Sabbothe daye For ye muste not onelye flye awaye as fast as your legges will beare you but also a greate waye of But winter season because the daye is than shorte is an yll tyme to flye far in And the law for fendeth to trauayle far vpon the Sabboth day All that the lorde hitherto sayed is spoken in suche wyse that it semeth partlye to pertayne to the destruction of the citie of Hierusalem partelye to the tymes of persecutions whiche were moste sharpe and vehemente at what season Stephan was stoned to deathe and partely to the laste ende of the worlde or domes daye Yet is there included in the same woordes a morall sence whiche teache the vs howe that beyng deliuered from all worldlye impedimentes and encumbraunces we oughte alwayes to wayte for the cummynge of that daye when we shal be presented before almyghtye god to receiue our dome and iudgemente He canne neuer be prepare agaynste thesame who eyther for loue of temporall thynges or els thorowe thenforcement of carnall affeccions that is to saye for his parentes wyfe or chyldrens sake is called backe agayne to the daunger of the losyng of euerlastyng saluacion He is laden with a vessell who beeynge ouercharged and letted with worldly ryches ceaseth to do those thynges which pertayne to eternall health He is burthened with a mantell who for takinge hede vnto the bodye regardeth not the soule He is slowe of foote by carying of an infant who by reason of naturall affections refrayneth not from those thynges whiche he knoweth ryght well are by all maner of meanes to be exchewâ—dme hasteth to that tayning of those whiche he knoweth ought all lettes and impedimentes set asyde greatly to be desyred Wynter taketh them flying who for the lytle lyght that theyr weake fayth geueth and because charitie is colde and faynte in them doe not finishe their iourney and manfully goe thorowe whither they beganne to goe Moreouer the supersticious obseruacion of the Sabboth bryngeth those persons into dauÌ„ger who by reason of an vnright and aukeward iudgement tremble and quake for feare where there is no cause of feare and where they ought chiefly to feare in dede are feareles as when a manne is bolde to transgresse the commaundement of God for fearelest he breake mannes constitucions For the Lorde himselfe taught openly that the Iewes Sabbothe was well contemned and broken for mans health and preseruacion Furthermore the wordes that ensue seeme rather to pertayne to the last day of the worlde before the which day great businesse and hurly burly shall vniuersally happen for the cummyng of Antichrist Those dayes sayethe he shall be so full of miseries on euerye syde that there hath not beene lyke tribulacion and affliction from the creacion of the worlde vnto this daye nor hereafter shal be If this affliction shoulde long while continue as it shall be fell and cruel for the season there shoulde not one man be saued But God of his infinite mercye and goodnes hath prouided that this storme shall shorte whyle endure for their sakes whom he hath chosen to lyfe euerlastyng For of these will he suffer none to perishe what storme of euils soeuer shall arise Wherfore there is no cause why any man shoulde feare himselfe so that he perseuer and abyde still in the euangelike and christian fayth as nighe vnto the shote anker or surest refuge No puissaunce shall cast them downe whiche haue a constant beliefe in me And then if any man say to you to here is Christe lo he is there beleue not For false Christes and false prophetes shall ryse and shall shewe miracles â–ª and wonders to deceiue if it were possible euen the electe But take ye hede behold I haue shewed you all thynges before Onely take heede that in stede of me you embrace not another Christe There shall bee more ieoperdy of deceyuers then of persecutours For there shall aryse in those dayes false Christes who shall vntruly chalenge and take vpon them my name and person There shall aryse also false Prophetes whiche vnder a cloke and coloured shewe of holynes shall fayne themselfes to be Prophetes and in working of Magical wonders and miracles cloked by craftie illusions of diuels folowe the prophetes and me so that euen the very electe if any power coulde preuayle agaynste God maye be deceyued by suche ligierdemayne and iuglynge castes Therefore if anye man shall saye vnto you Loe here is Christe beleue him not or if any call you backe to another place and saye loe here he is what place what apperaunce of thinges or what maner of honour or seruing of god soeuer he shewe you beleue hym not For after that Christ hath once forsaken the worlde he cannot be shewed nor pointed to with fyngers but will lye hid in mens soules and this shall be the signe and token to knowe where he is when anye dothe with his lyfe conuersacion expresse his doctrine put it in execucion Howebeit he wyll not cumme at domes daye so as he nowe cummethe but wyll sodainly and vnloked for shewe himselfe from any hygh after the maner of a flashe of lyghtening dreadfull to the wicked who shall be cast into euerlasting fire and againe amiable and louelye to godly persones whiche shall be called to
woulde the depeliet fasten this doctrine in the mindes of his disciples he added a similitude very fit for the purpose When I shall forsake you sayeth he so demeane your selues as faithful and wyse seruauÌ„tes woulde do vnto whom the Lord being about to make a voyage into a strauÌ„ge couÌ„trey hath geueÌ„ auctoritie to ordre and guide his house and hathe assigned to eche of theym his worke and office Furthermore he hath commaunded the porter to watche for feare of nyght theues These seruauntes because they be vncertaine of theyr Lordes returnyng home do still endeuoyre themselues to do theyr office and dutye that whensoeuer it shall chaunce him to cum home agayne he may finde theym watching It is more certaine that I shall cum againe to you then that theyr lord shall eftsones returne vnto them There maye sum chaunce befall that he miscary whiles he is from home in the straunge countrey But as sure as God is in heaueÌ„ I will cum againe albeit the daye when be to you vncertaine Therfore do you as good and thriftie seruauntes are wont to do Euer watche loke after my retourning You cannot tell when the Lorde will cum at euen or at mydnyght whethre at the Cocke crowyng or in the dawning of the daye lest yf he cum sodainlye as he wyll cum in verye dede he fynde you sleapyng and slacke or negligent in doyng of your duetie That I speake to you I speake by you to all that shal be borne vntill the worlde be at an ende watche you Euerye man muste watche that will be saued Euery man must do the worke that the Lorde hath committed vnto hym but especially and aboue all other it behoueth the porter to watche who watcheth for the safegard of the whole familie And although the people doe sumtymes take a nappe yet hath the shepeherde no leasure to slepe Nowe is all this present lyfe wherein is no certaine differeÌ„ce betwene good thinges and bad and wherin is exceding muche ignoraunce or blyndnesse and very litle lyght all this lyfe I saye is in comparison of the lyfe to cum nothing els but nyght And albeit that in th ende of the worlde the Lord will cum once for all to all men generally yet commeth he also to euery man seuerally at the houre of death Therfore euery man particularly ought to watche against this his cumming because it is euen as vncertaine as the other For he cummeth vnto sum late in the euenyng as in growyng age to sum at mydnyghte as when they are in their flowers and beste lykyng to other sum at the Cockecrowyng that is to wete in olde age Ye muste neyther truste to youre strength nor to your age The tyme and houre of death is lyke vncertaine to all menne The .xiiij. Chapter ¶ After two dayes was Easter and the dayes of swete bread and the hie priestes and the Scribes sought howe they might take him by crafte and put him to death But they sayeâ—â— not in the least daye leaste any businesse aryse amonges the people NOwe that moste holye and solemne feaste of Easter drue nyghe that is to say of Phasc whiche worde signifiethe in the Hebrue tongue a passing ouer on the whiche daye yâ— holy bloud of the vnspotted lambe should delyuer vs from the vengeaunce of the sleying swerde and beynge brought out of Egipt through the red sea and wildernesse of this world bring vs vnto the heauenlye Hierusalem into a countreye flowing with milke and honye For the Iewes passeouer whiche they yearelye celebrate and kepe moste highe and holye was nothing els but a figure and shadowe of this sacrifice like as was this ceremony that they did on these daies forbeare leauened breade exhorting vs hereby to suche puritie and cleanesse of lyfe as becummeth a professour of the gospel After two dayes expired the daye that they called the preparyng daye should be But as the chiefe priestes and Sâ—ribes deuoutly prepared and made themselues readie to celebrate this corporall passeouer so did they like vnwise felowes wickedly make haste to offer vp thatsame trewe lambe whiche that solemne sacrifice had so many hundred yeares figured For nowe were they at a full poynt to slea Iesus but because they durste not openly do it for feare of the people they thought good to laye handes vpon hym and put hym to death by gyle treason And for this their purpose that daye of all other was moste conuenient to th entent the thyng of the newe testament shoulde agree with the fygure of the old They themselues dyd not chose this day but it was foreapointed vnto this sacrifice by the eternall decree and ordinaunce of the father For they counseylyng to gether how to slea Iesus saied Not on the feaste daye leste there arise any busynesse and hurly burly among the people Doubtlesse it is a Iewyshe feare to stande in awe of menne and all this whyle nothynge to dreade god at all Iesus knowyng the tyme was cum in the whiche it was the fathers wyll to haue that same euerlasting sacrifice to be made departed not from Ierusalem leste he shoulde haue semed to haue fayled at the place foreapointed vnto this businesse ¶ And when he was at Bethania in the house of Symon the leper euen as he sat at meate there came a woman hauyng an alabaster boâ—e of oyntment called Narde that was pure costly and she brake the boâ—e and powred it on his heade And there were sum that were not contented within themselues and sayed what nede this waste of oyntmente For it myght haue bene sould for more then three hundred pence and haue bene geuen vnto the poore and they grudged against her When he therfore feasted at Bethany with his frendes in the house of Symon surnamed the leper one of the geastes that feasted with hym was Lazarus Thys house presenteth vnto vs the agreyng and frendly felowshyp of the churche the whiche being vncleane he washed purified with his preuous bloude and beyng dead through sinne and vnrighteousnesse he made alyue againe by his death and passion With suche persones Iesus loueth to sit at table rather then with the priestes phariseis who thought themselues â—leane and alyue notwithstandyng they were suche in soule as Symon and Lazarus were in bodye As they thus feasted there came in a certaine womaÌ„ hauing and alabaster boxe full of pure good and precious oyntement called the oyntment of ryght Narde whiche brake her boxe and powred al the ointment vpon the Lordes heade as he sate there at the table Iesus who was neuer delited with the pleasures and delicacies of this worlde loueth to be anoynted with suche manoure of oyntment after the spirituall meanyng The churche is lauishe and prodigall in bestowing this oyntment vpon her dere and welbeloued spouse What precious thing soeuer she hath thesame reserueth she not to herselfe but powreth it vpon Iesus heade vnto whom all honour and glory is due The house of the churche
but their witnes agreed not together And there arose certayne brought false witnesse against hym saying We hearâ— hym saye I wyll destroye this temple that is made with handes and within three daies I will builde another made without handes But yet theyr witnesses agreed not together In the meane season suche of the priestes as were chiefe in dignitie amoÌ„g whom as euery one was higheste in authoritie so was the same more wicked then the other and with them the residue of the counsell leste they shoulde haue semed to be rather murtherers then auengers of heresye and vngodlynesse sought for sum witnesse agaynst Iesus wherby they might put him to death They desired nothyng els but his death and destruccion who freelye offered all men life euerlastyng Yet could there no mete witnesse be found Iesus onely was he against whom mans craftines coulde fynde no coÌ„uenient witnesse For nowe there came in many before the Iudges who deposed against hym but their witnesse was so simple and sleÌ„der that it appeared not to those moste vniust felowes themselues sufficient to condemne him whome they hadde in very dede coÌ„demned alreadye among themselues before he was brought vnto his arraignement At the length there rose vp certain persons who gaue sore euidence against hym saying we will denounce vnto you suche thynges as we knowe certainly to bee true For we hearde hym saye with these eares I will destroy this temple made by mannes handes and after three dayes expired I will builde another that shall not be made with the handes of manne They woulde that this saying shoulde appeare to be a blasphemye spoken against the Lordes temple Yet did not their witnesse albeit to aggrauate the haynousnes of the crime it conteyned sum truthe seme lawfull and sufficient A man would haue sayed that the iudges had taken conscience in the matter and fauoured the defendaunte Howbeit this diligence of the priestes was for nothing els but bicause Iesus should not by any meanes be quit and escape this iudgement ¶ And the hye priest slode by amongest them and asked Iesus saying answerest thou nothing How is it that these beare witnesse against the But he helde his peace answered nothing Agayne the highest priest asked hym and saied vnto hym Arte thou Christ the sonne of the blessed And Iesus sayd I am Yet all this while is there nothyng doen agaynst hym There nedeth the helpe of the highest priest or bishop of all to destroye Iesu. He therfore perceyuing that the matter weÌ„t but easily forward rose vp in the middes of the couÌ„cel and began to speake vnto Iesus sekyng sum occasion of his wordes wherby he might condemne him Hearest thou sayth he what crimes are layed vnto thy charge Haste thou no answere to make hereunto Iesus held his peace and gaue hym not a word to answere For for what purpose shoulde he haue answered to those thynges which themselues iudged but light matters and of no wayght Therfore the highest Byshoppe styll sought occasion and questioned with hym saying Art thou that selfsame Christe the sonne of God who is euer to be praysed Iesus confessed he was For it was not his parte to denye that thyng whiche it behoued all men to knowe ¶ And ye shall see the sonne of man sitting on the right hande of power and comming in the cloudes of heauen Then the hye priest rent his clothes and sayed what nede we of any further witnesses ye haue hearde a blasphemy what thinke ye And they all condemned hym to be worthy of death sum began to spyt at him to couet his face and to beate him with fistes and to saye vnto hym Areade And the seruauntes buffetted hym on the face And because he knewe they woulde not beleue in hym or at the leastwise woulde contemne him by reason of the weakenesse of his body he added an other sentence to feare them withall You shall see ê™ he the sonne of manne sitting on the right hande of the diuine maiestie and cummyng on hygh in the cloudes of heauen with great glory and many aungels waytyng vpon him He meant of his seconde cumming when he will retourne not lykewyse lowe as he was then but in diuine maiestie a iudge both of the quicke and dead The wicked priestes were ignoraunt in the lawe yet mighte they haue learned of the Phariseis that both the cumminges of Messias were prophecied of by the prophetes the one not regarded and passed on the other royall and dreadfull But they had no leysure to compare Iesus dedes with the prophecies and foresayinges of the prophetes All that euer they wente aboute was nothyng els but to bryng hym to destruccion Here the highest priest clokyng his wickednesse with a vysure of Godlynesse rent and tare his clothes therby to make the blasphemy to appeare more haynous and detestable What nedeth there saieth he any further witnes yourselues haue heard an open blasphemy The wicked Bishop desyrous to set forth his owne glorye coulde not abide to heare Christes glorye aduaunced supposyng that what glory and prayse soeuer had been geuen to Christ thesame shoulde haue been to the great derogacion and minishyng of his maiestie â—oodnesse caused him a litle before to ryse out of his place and yet in so doyng he gaue reuerence vnto the sonne of god Now doeth he rente his clothes prophecying hereby how it shall cum to passe that the true bishop raignyng the carnall and figuratiue bishophode shal be cleane abolished and set aside The glorious sinagoge was rent but Christes coate remaineth still whole What is farther from blasphemy then to set forth the glory of the sonne of God then to testifie that all shall come to passe whatsoeuer the Prophetes haue prophecied to cum And yet the vngracious bishop iudgeth this to be suche a blasphemye as nedeth no witnesses What saith he thinke you here in All they with one coÌ„sent gaue iudgement that this saying was an offence worthy of death Forsothe a mete and a worthy councell for suche a priest Nowe is it to be considered howe theuangelyke veritie is entreated in such councels where as a wicked priest who faine would be taken for a god cannot abide to haue the glorye of the sonne of god auaunced where the Scribes do not vtter what thei haue learned of the prophetes where the head men and elders of the people be in a conspiracie with the chief prelates of the temple where suche waged seruauntes hyred souldiers beare a stroke as are of theyr owne naughtie disposicion enclined to all mischiefe For now some of them began to spitte at Iesus as thoughe he had been lawfully condemned and other some couered his face with a vayle and after they had buffeted hym sayed Prophecie and arrade who hath striken the. Thus they reprochefully scorned hym because he suffred the people to take hym for a prophete Furthermore the priestes seruauntes dyd lykewyse beat and buffet hym These thinges were more fell
not wythering but vtterly diyng with the first readying Neuerthelesse no man of our tyme and in our Englishe toungue which none but our selfes for our own vse do muche passe on writeth so ornately but that he hath in sundry woordes phrases sum smatche of his natiue countrey phrases that he was borne in Yet this notwithstandyng sum there be whiche haue a mynde to renew termes that are now almoste worne clene out of vse whiche I do not disalowe so it bee doen with iudgement Sum others would ampliate and enrich their natiue language with mo vocables whiche I also commend if it be aptely and wittily assaied So that if any other doe innouate and bryng vp a woorde to me afore not vsed or not heard I would not disprasse it and that I do attempt to bryng to vse another man should not cauayle at For an easy thyng it is to depraue and a small glory for one man in matters of nothing to laboure to deface an other But for as muche as both do our beste we ought rather thus to thinke the one of the other This man hath seen that I haue not I see no man is so barrain but he is able with sum woorde or other to helpe garnishe his mother tongue with other like saiynges proceding from humanitie and fauour to encourage suche as are studious And what if one labour to enrich his countrey laÌ„guage as Tullie glorieth that he did amplify the latine tonge is he therfore to be blamed and not rather to be commended Thus muche I say for the defence of wryters and styles in generall As touchyng mine owne stile in this present worke if I â—â—ould be so straightly examined I am as the Greke prouerbe saieth in like case as a maÌ„ that should hold faâ—â— a woulf by both â—ares For yf he hold him still he hath a shrewe in handelyng cannot so continue euer if he let him goe he is in ieopardy so should I in this matter staÌ„d in a straite â—rake eyther to incurre suspicioun of arrogantie if I maintein mine own and by standyng in defence therof to be denied opiâ—atâ—â—e or ambicious of singularitie orels I must be driuen to graunte an errour where perchaunce 〈◊〉 is Lettyng passe therfore all suche kynde of trauersyng I shal remitte this whole cause as Tullie dooeth of his booke whiche is entitled De 〈◊〉 to the iudgement first of your highnesse whome yf my laâ—â—â—rs doe 〈◊〉 I shall the better like my self and than of others others I saye in whoÌ„ resteth humanitie to take and interprete all thynges is the best in whome is moderation rather to pardone sum faultes than to condemne the thyng whiche though they can they wyll not amend in whom â—s facultie and knowlage to iudge right in whom resteth fauour to wynke at a litle â—eippe or stoumbâ—ing in a long piece of woorke in whom learnyng and skilfulnesse doeth woorke indiffereÌ„cye of affeccion and finally in whom dwelleth reasonable consideracion of mannes infirmitie â–ª that the best learned doeth sumtimes erre and no man at all tymes doeth all thynges right For vnto suche an one as will be a more â—eâ—ere and heauy iudge on an other mans labours then hymselfe eyther would bee or would haue others to bee on his own I can say nothing but this I for my part can do no better if I could I would and in case ye will either for respecte of the publique benefite whiche is ment herein orels for â—one towardes me or els for any other iust consideracion take your pene and amend any fault that ye shall see â–ª I shall not onely not thinke any wrong doen to me but also I shall with all my hert geue you thankes for that ye so muche tendre eyther my poore honestie or the thing selfe that ye would put to your helpyng hand to make it well And thus I surceasse with my vayne talke any longer to deteyne your highnesse from the frutefull readyng of Erasmus whereof may redounde suche edifiyng and encrease of knowledge to thesame as the labour of readyng maye be well bestowed and the boke through your graces commendacion bee one day set forth to the publique vtilitie and benefite of all the whole deuout congregacion of this churche of Englande Yeuen at London the last day of Septembre in the yere of our Lord MD.xiv The preface of Erasmus vnto his paraphrase vpon the ghospell of Luke Unto the mooste puissaunt and most victorious Prince Henry the eight king of England Fraunce and Ireland and defendour of the Catholike faith Erasmus of Roterodame wisheth long health with all honour and prosperous continuaunce MOste regall and princely Kyng Henry I sende vnto youre highnesse Luke the physician not any other Luke then ye had of him heretofore but thesame Luke speakyng somewhat more plainly and also more at large vnto the eares of suche as are vsed to good latine Neyther do I suppose it any thyng nedefull for me here nowe in this matter to spende laboure appeacyng and satisfiyng these kynde of people which commonly allege vnto suche as I am that it was a senteÌ„ce by right great learned meÌ„ very wel taught that in geuing of giftes or preseÌ„tes menne ought to haue a speciall iye and regarde that the thynges whiche we geue bee apte for the parties that they are geuen vnto I for my parte dyd this thyng not long sence at what tyme I dedicated the Paraphrase vpon Matthewe vnto Charles the Emperour yea and before my tyme also it hath of ryght excellent clerkes by prescripcion of aunciente custome and vsage been plainly declared that any kynde of argumente what euer it bee is rightly and well dedicated vnto prynces whom though we know that they will neuer read it yet is thus muche vtilitie and benefite gotten therby that vnder the title of their names the worke is the better haâ—led to the faÌ„sies of studious persons according as Plinius finely wrote certain thynges euen for suche onely respect to be reputed very precious because they are dedicated for iewels in temples But certes the waywardnesse of sum personnes towardes bokes when they cumâ— newely forth is so greate that they wyll bidde away with the bokes out of their sight ere they take any assay or tast of the same And by this meanes there perisheth aswel to the wryter the feute whiche he hoped to haue thereby as also to the reader his due profite vtilitie And at suche mens haÌ„des one thing at least wise shal the title of noble princes obtein whan it is set in the first frount of any booke that they wyll not geue sentence on it to be vtterly naught that they wil not disdain it that they wil not spet on it before they haue red it Albeit eueÌ„ otherwise also the godly zele and affeccion of sum prynces doeth make that whoso sendeth the ghospell to any Kyng for a present shall not seme to do against good reasoÌ„ For by men of right good credite and suche as
do not for any suche purpose wryte paraphrases because I would shake or strike the gospell out of mennes handes but to thentente it maye be read the more commodiouslye to a mannes mynde and with the more fruite lyke as meates are sauced to the ende they maye be taken with the better will and the more delectacion Yea and of one ferther poynte also must I here warne a reader that is somewhat grosse of vnderstanding whiche is that it bee not myne owne woordes that I do any where speake in the paraphrase leste the thyng whiche vnder the persone of the Euangeliste is humbly and truely spoken maye seme to bee arrogauntlye spoken vnder myne owne persone The lord Iesus geue his spirite vnto you moste noble kyng to the ende that vnder your proteccion beeyng a true Christian Prince in dede the veritie of the gospell maye from daye to daye more and more reigne and flourishe Yeuen at Basill the .xxiii. daye of August in the yeare of our Lorde M.D.xxiii The life of saynt Luke written by S. Hierome LUke a phisicion and borne in Antioche was not ignoraunte of the Greke toungue as his wrytynges do shewe he was a folower and disciple of the Apostle Paule and a companion of all his peregrinacion He wrote a volume of the ghospell of whome the same Paule sayeth in this maner We haue sent with him a brother whose praise is in the ghospell throughout all the congregacions And agayne to the Colossians Moste dere Luke the phisicion greteth you And to Timothie Luke is with me alone Be sette foorth also anotheâ— speciall goodlye booke whiche is entitled the Actes of the Apostles the storie wherof came euen full to Paules tyme beeyng and tarying two yeares at Rome that is to saye vntill the fourth yeare of Nero the Emperour there Whereby we do well perceyue that the sayde booke was made in the same citie Therfore as for the circuites of Paule and of Tecla the virgin and all the tale of Leo by hym baptised we rekon emong the scriptures that are called Apocrypha For what manier a thyng is it that a companion whiche neuer went from his elbowe shoulde emong his other matâ—ers bee ignoraunt of this thyng alone Tertullian whiche was nere vnto that tyme reporteth that a certayne priest in 〈◊〉 beeyng an affeccionate fauourer of the Apostle Paule was coÌ„uicte before Iohn for beeyng authour of thesame booke and that the priest confessed him selfe to had 〈◊〉 the thyng for the loue that he bare to Paule and the booke by reason therof to had escaped hym Some wryters deme that as often as Paule in his Epistles saieth accordyng to my ghospell he signifyeth of the woorke of Luke and that Luke learned the ghospell not onely of the Apostle Paule who had not been conuersaunte with the Lorde in the fleshe â—ut also of the rest of the Apostles whiche thyng Luke himselfe also declareth in the begynnyng of his owne worke saying As they haue deliuered them vnto vs whiche from the beginning sawe themselues with their â—yes and were ministers of the thynges that they declared The gospell therfore he wrote as he had hearde but the Actes of the Apostles he composed as he had seen He liued .lxxxiiii. yeares not hauyng any wife Buried he was at Constantinople vnto whiche 〈◊〉 his bones were remoued and conueyed out of Achaia together with the bones of Andrewe the Apostle in the .ix. yere of Constantius the Emperour The Paraphrase of Erasmus vpon the Ghospell of S. Luke The prologue ¶ For asmuche as many haue taken in hand to sette foorth the declaracion of the actes that are come to passe emong vs lyke as they deliueâ—ed them vnto vs that first sawe them themselues and were ministers of the woorde I thought good also now that I had gotteÌ„ the knowlege of all thynges from the begynnyng to wryte theÌ„ diligentlye vnto the in ordre good Theophilus to the ende that thou mightest knowe the trueth of those woerdes of the whiche thou art enfourmed IN the histories of worldly affaires vpon consideracioÌ„ that not a lytle aswel delectacion as also profite is takeÌ„ of the knowlege of thynges there is customably required an vpright trueth of reporting thesame But muche more oughte this vpright trueth to be in makyng relacion of the Ghospell the whiche not onely doeth muche delite the mynde hauyng litle els to do or is very commodious and profitable vnto this transitory lyfe but also is necessary vnto true godlinesse without the which no man atchiueth eternal saluacion and the blisse that neuer shal decaye of the lyfe euerlastyng For it were no matier of daungier thoughe a manne did not knowe what man Hannibal was or Alexander what actes Epaminondas or Scipio hath doen what matâ—ers Solon Lycurgus or Draco haue writen what doctrine Socrates Plato or Aristotle taughte albeit the knowleage of these thynges also after the rate of mans state and case in this world hath their fruite But whatsoeuer person shall not knowe the father the sonne and the holy ghoste whosoeuer shall not learne what actes the soonne of God Iesus Christe hath dooen on yearth for the saluacion of mankynde what he hathe taught what he hath promised vnto suche as doe constauntely cleue to the doctrine of the ghospell what he hath threatned vnto suche persones as doe either litle regarde or els doe playnely despise thesame suche an one shall not possibly bee hable to auoyde but that beeyng excluded out of the coumpanye of Gods children and shut out from the ioyes of the heauenly lyfe he shal bee adiudged with the wicked to the tormentes of the diepe pitte of hell whiche neuer shall haue ende And in dede at the first by meane of thapostles beeyng therunto chosen of our Lorde hymselfe and by the residue of his disciples beyng enspired with the holy ghost the ghospell in dede by liuely voice and by mouth onely but yet with moost vpright certaintye and assured trueth is begonne to bee spred abrode throughout all coastes and countreyes of the worlde and dooeth daylye yet still ferther and ferther renne abrode Yet forasmuche as the synceritie of reportyng the whiche goyng from man to man by mouth onely issueth successiuelye to a great noumber is more lightlye corrupted then suche reporte as is sette out and left from one to another in writyng therefore Mathew the Apostle one of the twelue whom our Lorde Iesus beeyng yet coÌ„uersaunte on yearthe had specially appointed and chosen to this office and also Marke the disciple of Peter the Apostle were by inspiracion of the holy ghoste admonished to put the summe of the whole story of the ghospell in writyng not myndyng ne goyng about by preuencion to take awaye from others any libertie to write of the same matiers but rather leste any person beyng craftilye deceiued by false Apostles shoulde folowe the Iewes facions or fonde fables in stede of the gospell Notwithstandyng lyke as not euery manne did at that tyme with eguall synceritie and
the byrth of thy sonne all suche as do thirst the cummyng of Messias This Messias beeyng as it were the sunne in the skye thy sonne shall go before as it were a certayne day sterre to geue knowlage afore by his woonderfull brightnesse that the arisyng of him is euen at hande which shall on euery syde put awaye the derkenesse of all the whole vniuersall worlde In dede the other shall be out of all comparison moste greatest but yet thy sonne too lyke as he shal be muche inferiour to the other so shall he in dignitie excell and passe all the reste of the other Prophetes that hitherto haue been For he shall in veray dede be great not only in the opinion of men but also in the iyes of the Lorde vnto whom no man is great but by the vertues and gyftes of grace whiche himselfe doeth frankly geue For he shall be great not in worldly richesse and ruffleyng porte of this lyfe or in worldely dominion but rather by the contempte and despisyng of those thinges which make certayne persones great in the iyes of men And the lesse that he shall desyre the commodities or welth of this worlde somuche the more plenteously shall he be couched full of gooddes heauenly ¶ Wyne also and strong drynke shall he not drynke and he shall bee replenished with the holy ghost euen from his mothers wombe and many of the chyldren of Israel shall he turne to their lorde God And he shall goe before hym in the spirite and power of Helias to turne the hertes of the fathers vnto the chyldren and the vnbelieuers to the wysedome of the iust men to make ready a perfecte people vnto the lorde And as for all kynde of excessiue or delicate fedyng withall the other obiectacions and pleasures of the body he shall so muche abhorre that he wyll not at any tyme drynke any wyne or any other delicious or strong drynke ne any liquour at all that is hable to take awaye so briete from a manne or to distemper his braine For these filthy delites of sensualitie haue no place in such an one in whose breste the holy ghost hathe taken possession afore to dwell in which holy ghost shall replenishe the mynde and soule of thy sonne euen whyle he lyeth secrete within the enclosure of his mothers wombe that he may play the parte of a Prophete in gesture before he be able to haue any vtteraunce of woordes by speakyng And in short processe of yeres whan the gyftes of the spirite of God shall haue growen as his yeres and age shall do he shall worke wondres on the one syde by the exaumple of his moste holy life and on the other syde through suche his preachyng as men shall maruayle at For accordyng to the prophecie of Malachias many of the children of Israel beeyng fallen from the fauour of God by reason that whyle they bearyng themselfes bolde on the carnall lawe tooke no regarde to do those thynges whiche the figures of the lawe do signifie he shall conuerte to theyr Lord God preaching with great frankenesse and plainnesse the kyngdome of God to be at hande exhortyng them to the repentaunte emendyng of theyr former lyfe makyng withoutwarde baptisyng in water a foreprofer to the abolishyng of synne whiche abolishing of synne was to come through Messias and finally vnto all persons openly shewyng that same manne whom God for this purpose would shortly after send into the worlde that by hym alone and onely euerlastyng saluacion should come vnto all men Thissame Messias shall first come as a poore humble mā of lowe degree to the ende that he may conferre geue euerlastyng saluacion vnto all persons putting their trust affiaunce in hym Then afterwardes shall he eftsones come in maiestie to geue rewardes vnto euery one accordyng to their dedes that is to were to the good and the godly euerlastyng lyfe and to the vnbeleuyng and wiked persons euerlasting death And lyke as by Malachias prophecie Helias shal be the foremessagier of his second cumming to prepare the heartes of mē by his preaching agaynst that same great and terrible daye of the Lorde ryght so shall thy sonne be the foremessagier of the former cummyng in whiche God by his sonne Messias shall descend downe into the yearth to lure prouoke all persons in generall without excepcion by Iohns preaching vnto the knowledge and loue of himselfe And for this poynte he shall of a great many he thought to be Helias Neyther shall he without good cause be sayd to be Helias in that he shall in the spirite and power of Helias come before the cummyng of the Lorde to the ende that as the Prophete Malachias hath wrytten he maye turne the hartes of the fathers to the children wherby the Iewes who haue so farre growē out of kynde and fallen from the holy trade of their forefathers may amende and come agayne to better grace and that thesame Iewes beleuyng in the woordes of Messias by whom God shall speake vnto them may truely deserue to bee called the children of Abraham in that they folowe the prompte readynesse of beleuyng whiche was in Abraham and also that suche persons as whyle they cleaue fast to the outwarde rynde or barke of the lawe do not vnderstand the minde and effectuall pith of the lawe he may conuerte and bryng vnto the wysedome of the iust whiche haue learned that vnder the vtter playster or pergetyng of the lawe there lyeth hydden some higher pointe and some holyer matter the whiche shall ere long be vttered abrode by the preachyng of Messias who shall perfeitely accomplyshe and fulfyll the lawe in the right kynde as it ought to be but thy sonne beeyng as a waye leader vnto the heauenly preaching of thissame Messias shall prepare the heartes of menne that he may deliuer vp vnto Messias at his cumming a people not vtterlye vntraded or vnentred in his discipline but somewhat prepared already and instructed therunto with the agnisyng and knowledgyng of theyr owne synfulnesse with the expectacion of the kyngdom of heauen and with feling a great misse and lacke of the Messias to come For so was it thought best vnto almyghtye God by castyng fyrst of all certeine entreinges and principles to bryng man whiche had been fallen to vtter ignoraunce and wickednesse a lytle and a lytle by degrees vp to the highest poyntes of godly perfeccion And Zacharie sayed vnto the Aungell vp what token shall I knowe this For I am olde and my wyfe is well stricken in age And the Aungell aunswered and sayed vnto hym I am Gabriell that do stand in the presence of God and am sent to speake vnto the and to shewe the these glad tydinges And beholde thou shalt be dumme and not hable to speake vntyll the daye that these thynges come to passe because thou diddest not beleue my woordes whiche shal be fulfilled in theyr tyme. The Aungell vsyng all thissame frendely talke zacharie hath nowe
putte awaye the feare that he was in But forbecause it were great high poyntes that the Aungell promysed and by course of nature not credible Zacharye bothe after the maner and vse of the Iewes and also representyng a figure of theyr Synagoge requireth to haue some matter of weight to be annexed to the promises by some euidente token to the ende that one miracle shoulde obtayne assured credite vnto an other Wherfore he aunswered and spake vnto the Aungell in this sorte By what presente token nowe out of hande maye I knowe that thissame whiche thou doest promyse to come is a matter of perfeite certayntie For otherwyse the very felyng of nature sayeth the contrarye For I for my parte am already a veray aged man and my wyfe also is alreadye ouer ferre strieken in yeres to haue any chyld bearing hoped for of her bodye Howe shall that thyng nowe chaunce vnto me and her beyng both of vs olde and past hauyng any fruite the whiche dyd not chaunce vnto vs whan we were young and in perfeite lustinesse of our bodyes Then sayed the Aungell agayne If a mortall man beeyng sent from another mortall man should promise vnto the suche thynges as these thou mightest well and not without good cause doubt of the promyse For I graunt that thissame thyng whiche I promyse is aboue mans power and aboue the common ordre and course of nature But neyther is it possible for an Aungell to bryng a message of vanitie nor any thyng there is so vncredible among menne but that God can easily perfourme it vnto them that beleue in his promisses For I am thesame Aungell Gabriell many yeres gone sente to the Prophete Daniell the whiche from tyme to tyme do stande in the sight of God among the seuen pryncipall seruitours of heauen in a readynesse to do all maner obedient seruice at the wyll and pleasure of God and at this present tyme especially deputed and appoynted by God vnto this office to bee the messagier betwene God and man in this present matter then the whiche neuer was there at any tyme any other acte done more greatter or more to be meruayled at Therfore that thou maiest not be in any maner distruste it is God that is the maker of this promise and I the messagier sent from thesame to make relaâ—ion of the matter vnto thee and to bryng thee glad tidynges And sence thou dooest so muche require thou shalt haue geuen vnto thee that shall both bee a true token of the promyse in tyme cummyng to bee perfourmed and also a punishemente for thy mystrustfulnes at this presente declared Behold thou shalt soodainly eueÌ„ from this instant become dumme nor shalt not haue power to bryng a woorde out of thy mouthe vntyll thy sonne beyng borne into this worlde shall haue discharged my credite and promise of the which there ought not any doubt to haue been made on thy behalf For the tyme is nowe at hande that the Synagoge whiche is so harde to be brought to belefe shall kepe silence and no persons shall haue tong to speake with at libertie sauyng onely suche as with ready towardnes to beleue shall obey and folowe the preachyng of the ghospell And the people were awating for Zacharie and merueiled that he taried in the temple And when he came furth he could not speake vnto them And they perceyued that he had seen a vision in the temple And he beckened vnto them and remained dumme Whyle these thynges were in doyng betwene Zacharie and the Aungell within the innermoste tabernacle of the temple all the whole body of the people stode awayting and lokyng that the priest should come forth accordyng as the maner was to execute and ministre the rest of the rites that were yet to bee done abrode in the presence of the multitude And truely they were strieken in a great wonder that he made suche tarying in the tabernacle a longer space then the wonte vse was At length furth cummeth zacharie with a countenaunce in dede shewyng an vnwoonte gladnes but the vse of his speache cleane taken from him By the whiche thinges the people rightwell vnderstood that some vision had appered vnto him while he was within For the presence and beyng together with any parte of the maiestie of God or with any Aungell of heauen is wonte to make a great alteracion in the state and moode of a mortall mans face and countenaunce as in olde tyme it chaunced also vnto Moyses And whan he had no power to speake with his tongue he wrought by signes and tokens of poyntyng and noddyng with his head whiche was that the sacrifice had been done to the contentacion of God and that God was highly pleased therwith and that they should therfore rendre thankes vnto hym in that he had graciously heard the deuout prayers of his seruauntes And then dyd zacharie euen dumme as he was remayne still within the temple executyng his office in ministryng the sacres vntyll the numbre of his eight daies were completed ended The people of the Iewes all that meane while duryng had a prieste that could not speake as an incling and a token of the lawe in shorte processe of tyme afterward to ceasse and to geue place vnto him whiche bryngyng the trueth abrode to lyght should putte awaye all shadowes of thynges and make them to vanishe And so it was that whan the dayes of his ministryng were expired he departed into his owne house And after those dayes his wyfe Elizabeth conceyued and hidde her selfe fiue monethes saying Thus hath the Lord delt with me in the dayes wherin he hath loked vpon me to take awaye my reproche emong men But the ordinarie tyme of his ministryng in the temple beeyng expired zacharie returned home to his owne house and there vpon confidence and trust of the Aungels promise he enbraced his baraine aged wyfe Elizabeth For here in this case there was no geuyng of themselues to the wanton desire of the fleshe but great lacke desire there was of the child which should bryng the glory of God to light knowledge by his lyfe and his preachyng and whiche should be the foregoer of him who hauing been a long seasoÌ„ loked for should at laste bryng perfeite saluacion vnto all creatures Chaste enbracinges of the housebande and wyfe it is whiche the promyse of God doeth couple and not wanton lust of the bodye An holy compaynying together of man and wyfe it is that seketh nothyng els but the fruite of issue and godly is the loue and desyre of suche issue as is borne not to our owne pleasures and appetites but to the publique benefite and welth of all creatures Nowe whan Elizabeth had accordyng to the Aungels promyse conceyued she hidde her selfe out of companie kepyng the matter close from the syght of the people by the space of fiue monethes in dede no lesse than a glad woman that she was conceyued with childe but yet as
conceiued of a virgin moste pure whom of all women God hath purposely heretofore pieked out being clere from all spotte of sinfulnesse shall immedatly be holy as soone as it shal be conceyued And at the first by reason of the humaine body taken of the substaunce of thy body it shall rightly be called the soÌ„ne of a virgin and the sonne of man but after the mistery of this byrth once perceiued and vnderstanded he shall not be called the sonne of Ioseph but the sonne of God and that truly not after the common guyse as iust persons beyng purged from sinnes iustified by the free fauour of God are by adopcion called the sonnes of God but he shall by a syngular reason and maner be called the sonne of God of whom he is in veray true dede double begotteÌ„ once without beginning or time eternall of his eternall father and now in time mortall of a mortall mother and a veray naturall man of a veray woman And lyke as in this ioynyng together the diuine nature shall be vnited and knitte with the nature humayne so shall the chylde resemble the nature bothe of the one parent whiche is God and also of the other whiche is man This misterie of goddes deuise and conueyaunce is of an higher sorte then that it may be perceyued euen of the veray Aungels It is for thee sufficient to shewe a mynde beliefull and ready to obey All the residue shall he accomplish and bryng to effecte who is of power to do whatsoeuer his will is ¶ And beholde Elizabeth thy cousyn she also hath conceyued a sonne in her olde age And this is the sixt moneth with her that is called baraine For nothing shal be vnpossible with God And Mary sayed behold I am the handmayden of the lorde be it vnto me accordyng to thy woorde And the Aungell departed from her And nowe to the ende that both thy ioye may bee more aboundaunte and thyne affiaunce of the more certaintie take a fresh example euen veray nere at hande Beholde thy cousyn Elizabeth that aged woman beyng nowe a long tyme of barainnesse vncurable hath euen I my selfe beeyng the messagier otherwise then euer she hoped for and aboue the power of nature conceiued a sonne whiche shall be as a troumpette and an opener of thy chylde bearyng her beyng conceyued with chylde is now a good while sence of vndoubted certaintie her bealy is vp and the chylde is quickened stirreth within her For this same is the sixt moneth sence she hath conceiued which was coÌ„monly called by the name of barain euen before that she was ferre strieken in yeres yea and nowe ferther growen in age then that she myght hope to haue any issue although she had not to fore been barain This to almighty God hath so been thought good to th entent that all creatures maye vnderstande nothyng to be so vnbelieuable emong menne whiche the power of God is not able to bryng to effecte yf it bee his pleasure As easile shall he geue conception to thee a virgin as he hath geuen to her beeyng barain sauyng that it hathe pleased hym that thy example should be singulare and pierelesse because thy chylde must be alone without piere Certayne barain women haue heretofore by the special gyft of God brought forth childe but thei haue brought forth nothing but mere men Neuer hath any virgin yet vnto this daye brought forth childe nor neuer shall any do after thee because that he which beyng but one person shall in himselfe comprehende both the nature of God and the nature of man is no more but once to bee borne After that Gabriell had all this sayed the maiden made aunswer in fewe woordes but woordes of such sorte as might bee a witnesse of excedyng great demurenesse coupled with passyng great affiaunce and zele towardes God I know it saieth she to haue been promysed by the mouth of Esay that a maiden should conceiue and bryng forth a sonne and I haue no doubte but that God is hable to do all thynges that his wyll is and that he will not be false in his promises That if it hath so pleased him to the executyng of this misterie to choose and depute me beeyng a mayden of the lowest sorte and degree of all others there is nothing that I can hereby chalenge or claime vnto my selfe either of merite or els of grace It shall euery whit come of the goodnesse of God it shall euery whit come of the myghtie power of God I do nothyng but willyngly offre my selfe as an handemayden to the lorde vnto whom I am for altogether dedicated ready to be at all his commaundementes I do beleue that thou doest promyse and I wyshe that with all spede it may fortune vnto me as thou doest promyse And euen with the woorde speakyng thatsame heauenly conceyuyng of chylde was without any her felyng or perceyuing accomplished she had in her wombe the sonne of God she was replenished of the holy ghost And anon the Aungell leafte her Of this holy communicacion of a virgin with an Aungell it was the wyll of God to begynne all the matter of restoryng mankinde because thatsame first pestiferous talking of a virgin with the serpent had brought into the worlde the grounde and matter of mannes confusion and mischiefe ¶ And Mary arose vp in those dayes and wente into the mountaynes with hast into the citie of Iuda and she entred into the house of Zacharie and saluted Elizabeth And so it was that whan Elizabeth heard the salutacion of Mary the babe lepte in her wombe And Elizabeth was filled with the holy ghoste and cryed with a loude voyce and sayed blissed art thou emong women and blissed is the fruite of thy wombe And wherof happeneth this same vnto me that the mother of my lorde should come to me For loe as sone as the voyce of thy salutacion sonned in myne eares the babe leapeth in my wombe for ioy And blissed art thou that thou haste beleued for those thinges shal be perfourmed in thee whiche haue been â—olde thee from the lorde Mary beeyng by reason of this gyfte of God become the more sad and womanlye and also the more ientle and readie to do any thyng that she ought to do because she had of the Aungels woordes learned Elizabeth to bee with chylde and this nowe to bee the sixte moneth therof she lefte her owne house and tooke her waye vppe into the high countrey and with great spede came into the citie of Iuda where zacharie dyd enhabite and entryng into his house she offred and gaue vnto her cousin Elizabeth woordes of greting and how that she did muthe reioyce and was veray glad that Elizabeth was with chylde For true godlynesse doeth rather reioyce at the happie fortune of an other bodye then set the mynde to make vauntes or bragges of it owne Uirginitie loueth secrecie it cummeth not foorth of the inmoste partes of the house
and glory we had bene bondeseruauntes to the carnall luste of concupiscence to couetise and vnto the deiuill Therefore we muste now truly serue our said captayne not as oure forefathers dyd with idle solemnisyng of holye daies not with supersticion of honouryng the fyrst daye of euery newe moone not with absteinyng from one meate more theÌ„ from an other not with killing of beastes in sacrifice which thinges haue nothing but an outward semblauÌ„ce and shewe of holinesse in the syghte of men but with purenesse of conscience and with perfeict clennesse of lyfe whiche is the seruice most acceptable in the syght of God who hath no regard vnto carnal oblacions but vnto the godly deuocion of the herte as one that louethe to haue sacrifyce dooen vnto hym of his own gyftes Neither must this seruyng of God be shewed or doen at these or that daies by our owne ordeinaunce therunto prefixed or appointed as hitherto customably hath been vsed but continually all our lyfe throughe out For at no tyme shoulde there bee any ceassyng or slackyng from dooyng suche sacrifice as this but loue and zele to god warde beeyng on s freelye geuen vs ought with holy conuersacion and with deuoute appliyng of our selues from tyme to tyme to be styll more and more encreased ¶ And thou childe shalt bee called the Prophete of the highest for thou shalt goe before the face of the Lorde to prepayre his waies to geue knowelage of saluacioÌ„ vnto his people for the remission of synnes through the tendre mercy of oure God whereby the daie spryng from an high hath visited vs to geue light to them that sate in darkenesse and in the shadow of death to guide out fere into the waye of peace Happy therefore by the free goodnesse of God and blessed are we to whome according to the saiynges of the Prophetes is nowe thus geuen a mighty redemer and a salueoure whome no power maye vanquishe or withstand But by the free goodnesse of the same God happye and blissed arte thou also o my litle babe whiche arte thus specially chosen and appoynted to be the foregoer and messagier of so great a captayne For lyke as the day sterre goeth before the arisyng of the sunne causing men to awake that lye sluggyng in slepe and to loke for the clere day lyght whiche draweth nere euen so the comming of the lorde beyng nowe at hande who hathe fullye decreed and entended by his onely sonne to come and visite this presente worlde which we are in thou shalte goe afore hym to prepaire mens hertes to the receiuyng of such a greate saluacion lest if the same comming of the Lord should fynde the hertes of men slouthfully singgyng vtterly vntowarde the helth that is nowe offred might percase bee turned into a manyfolde castyng away and perishing of the soule For truely by thy baptisyng by thy preaching thou shalt bryng to passe that men shal wel perceyue themselfes to be synners that they shall know themselfes to haue neede of a Phisician and that they shall knowe hym to be now present here who alone will through the fayth of the ghospell bounteously geue vnto al persones euerlasting health and saluacion freelye remittyng and pardonyng our synnes which cause the death of the soule and frely conferring and geuing his righteousnes vnto vs. And vnto all true beleuers shall this same come not by any possible merites of meÌ„ but for thexceading great mercie of the Lorde our God who woulde not haue theÌ„ to perishe whoÌ„ he had created Of the almyghty were we created and by the moste merciful are we restored We had vtterly bene loste onlesse he accordyng to the goodnesse that of his propre nature is rooted in him had extended his mercie vnto vs onles he in manier of the bright sunne arysyng to vs from heauen had on euery syde dryuen awaye the darkenesse of our ignoraunce onlesse he had put away the dimme miste of synne and had enkiendled our colde hertes with the feruente burnyng fyre of his dere loue and charitie We wer liyng in darkenes and hadde no power to lift vp our iyes towardes him he huÌ„bled himselfe doune to vs and by sending doune his bright shining beames vpon our hertes he gaue clere and healthful light vnto vs where as we afore sate in the derkenesse of sinne and in despaire of any recouery as in the blacke shadowe of death we were vtterlye blynded with manyfold idolatries al derkened ouer and ouer with worldly desires we ranne from wickednes to wickednes groping in most foggie mistines enbracing earthly thinges in stede of heauenly the shadowes of thinges in stede of the thynges selfes thynges carnall in stede of ghostely thinges pestiferous and full of poyson in stede of holsome And loe in the botomelesse nyght of dispayre is nowe arisen vp vnto vs that same euerlasting sunne to direct and to set the fete of oure hertes into the waye of the ghospell whiche is the waye of peace that throughe faythe and charitye maketh a perfecte agreemente and vnitye betwene god and man breakyng the stryfe and enmitie that was afore betwene them knittyng all nacions of the world together in the profession of one name and of one fayth and finally in such wise qualifiyng and appeasing all the troubleous affeccions of the mynde that euery man may be at a perfect staigh of quietnes and of attonemente within hymselfe And the chyld grewe and waxed strong in spirite and was in wyldernes tyll the daye came whan he shoulde shewe hymselfe vnto the Israelâ—â—es These thynges did this godly olde man pronounce out of his propheticall breste and folowing the exaumple of the olde auncient prophetes dyd in such a playn sort declare and sette forth the same thinges before thei came as though all together had been euen at that â—eray presente houre alreadye dooen And with these so woonderfull begynnynges of the matter the procedinges of the same dyd in moste beste wyse agree For the chylde Iohn whiche had bene after a woonderful straunge manier borne like as he grew in body according to the rate of his yeres euen so did he through the inspiracion of God from time to time prosper stil better and better in stedfastnes and strength of the spirit Neither did he any loÌ„g time kepe himself at home with his father and mother in theyr house but euen byanby froÌ„ his childhood withdrewe hymself away from the common haunte of people to the entente that he myghte not take soe much as the least spotte of fylthinesse that maye bee by coumpaigniyng with the multitude forasmuch as he had bene sanctified in his mothers wombe He neuer dronke wyne nor any other strong drynke wherby to be distempered he neuer tasted of any worldly pleasure he neuer tasted of any worldly honour All worldly desyres and carnal appetites he passed not vpon but vtterly reufsed them and liued emong the saluage beastes with locustes and wild honey his wede and clothyng
a mother and bryng foorth God she disdayned not to be taken and vsed as the wyfe of a poore Carpenter though she were a woman full and whole consecrated to God ¶ And it fortuned that whyle they wer there her time was come that she should be deliuered â–ª And she broughte foorth her first begotten soonne and wrapped him in swadlyng clothes and laied him in a maungier because there was no roume for them in the ynne And so whyle they by occasion hereof made their abode there for certaine daies and remained in the citie of Bethleem it fortuned that the ful monethes of her goiyng with chylde expired and the time of her deliueraunce was now come whiche thyng God wrought to th entent it myght the more euidently bee knowen and seen to all persones that he which was then borne there was naturally veraye man in dede The Lord of heauen and yerth pieked out for himselfe to bee borne in a slender and basse litle toune in whiche neuerthelesse he had no house at all he chose out parentes of the pooreste and loweste sorte It was also his pleasure to be borne in a straunge place froÌ„ his own home to the entente that we should be ashamed both of our pride and also of oure auarice and that we might at leste wyse by his exaumple learne that mans felicitie is not to bee measured or estemed by these common gooddes of thys transitorye worlde whiche if they bee not taken awaye from vs yet we fyrst or last are taken awaye from them but the blisse of man to bee estemed by suche good thynges and treasures as endure for euer yea and that it myght ferther be a lesson for vs to gather and laye vp treasures to that same countreyward to the ende that we maye there continuallye without ende haue the fruicion of them For yf we wyll vpryghtely make comparison of the matter with true iudgemeÌ„tes there was more dignity and high estate more power more maiestie in this same moste humble and poore birth of Christ then in all the pompes triumphes and solemne shewes of royaltie of all the Emperours that euer were Thus than in Bethleem which is called the house of bread did this holy yoÌ„g virgin bring foorth vnto vs that same heauenly breade of whiche whoso eateth doth neuer dye And this was that same onely chylde bearyng of a virgin the like presideÌ„t or ensauÌ„ple wherof was neuer afore nor neuer after folowed And the chyld was to his mother her onely sonne and in respect to vs her first begotten in respecte of vs I saye whom he hath in spirite ioyned to himself and made vs bothe hys brethren and also partakers with hym of hys euerlastyng inheritaunce because he would not come alone to his father but he as the fyrst begotten sonne on his owne partie would bring with him many mo brethren besydes hymself to the felowshyp and partakynge of euerlasting saluacion Now whan this litle babe was borne the mother did not put it forth to the nourcing of other women for on the one syde for tender motherly loue that she bare to it she would none other nources but herselfe and on the other syde by reason of her pouertye she had none but her veray owne self with her owne handes lapped it vp in swadling baÌ„des and cloutes suche as she hadde And because that in the common ynne where hostery and lodgyng was kept there was by reason of the great resort of welthier geastes none other roume ne place void for her beyng but new deliuered of child she layd doune her youÌ„g babe in a maunger that was there by in stede of a cradle Geue eare thou proud ryche man what euer thou be that heapeste together possessions and landes vpon landes and that art in euery corner a builder of houses offer me holdes of mainours and of palacies He that is bothe the Lorde and also the maker of heauen and yearth and to whome thou thy selfe haste in baptisme professed and acknowlaged thy selfe a disciple and seruaunt is borne in a straung place from his owne home and hath not ne canne geat so muche as a litle corner of good roume in a common hosterie If thou acknowleage thy soueraigne Lord and maister whose commaundementes thou hast by a faithful othe bound thy selfe to obey and fulfyll leate it not gâ—eue the to folowe his exaumple but rather bee thou ashamed of thyne owne proude mynde And there were in thesame region shepeherdes watchyng and kepyng their flocke by nyght And loe the aungel of the Lorde stoode hard by them and the bryghtnesse of the Lord shone round about them and they wer sore afrayed And the Aungel sayd vnto them be not afrayed for beholde I bryng you tydinges of great ioye that shall come to all people For vnto you is borne thys daye in the citie of Dauyd a salueour whiche is Christ the Lorde And take this for a sygne ye shall fynde the chylde wrapped in swadlyng clothes and layed in a maungier And streyght way there was with the angell a multitude of heauenly souldiers praisyng god and saiyng glorye to god on hygh and peace on the yearth and vnto men a good wylle Her ken nowe in what sorte this humble poorenes of birthe is altogether full of all princely royaltye There was a tour not ferre from Bethleem called in the Hebrue toungue the toure of Ader as yf ye shoulde saye in Englishe the toure of the flocke and it was soe named because that by reason of the good pasture grouÌ„des that laie inthose parties there was veray great store of shepe and other cattall pastured there And in dede of thys toure Ader doeth the Prophete Micheas also make mencyon lyke as he doeth of Bethleem There were therfore in those quarters diuerse shepeherdes that watched abrode in the night seasons for safegarde of theyr flockes Ueryly euen by the thyng selfe geuyng a good lesson what thyng byshops ought of theyr bounden duetye to doe for the helth of the people committed to theyr spirytuall charge yf they wyll folow the ensaumple or steppes of Christ the Prince and head of all shepeherdes And in the night time was thatsame most bright sunne of righteousnesse borne which should on euery syde put awaye the darkenes of the worlde And his pleasure was fyrst of al to haue hys byrth knowen rather to men of low degree because he was borne after a poore soort and to shepeherdes because hymselfe was a ghostly pastoure then to Emperours to kynges to rulers or deputies of couÌ„treyes to Phariseis to Scribes to byshops And loe sodainly the Aungel Gabriel stoode on high derectely ouer theyr heades and besides him also a certain straung light sodainly flushed and shone round about the shepeherdes which was neyther the lyght of the sunne nor of the moone ne of any candle But although thissame were a thyng that semed no lesse then to betoken some good luckye thyng to be toward yet the shepeherdes by reason
to aryse and begynne of suche reporters and publishers as wer men of suche simplicitie and plainnes that no man would suspect or mystrust any of them eyther of fablyng and lying or els of clokyng and counterfeycting They hadde no suche wit as to inuent a lye of theyr owne braines they could no skylle to deuise or to put any thyng more theÌ„ trueth to â—hat that they had seen but the thyng that they had heard and seen euen as they had heard and seen it euen so and none otherwyse dyd they shewe tidinges of it vnto meÌ„ of good heartes and disposicions And among no smal number of menne did the wordes of the shepeherdes fynd credence inso muche that it made a great maynie veraye desirouse and fayne to haue a syght of the chylde And here in thys behalf marke thou and consider the wise sobernes and demurenes of the holy tender virgin Mary She learneth of the shepeherdes what newes the Aungels tolde them and what song the quier of the heauenly souldiers did syng and she alone on her owne partie holdeth her peace keping close in her brest and with diligente consideracion weighing and conferring in her owne hearte all these thynges that had fortuned aswell now at this present as also afore whan the Aungell appered vnto her selfe She kepeth secret vntyl the due tyme should come to open it all the misterye of her beeyng conceyued with chylde she was yet a pure virgine she maketh no vauntes ne bragges in coumpanye emong other folkes of her happy fortune She hadde afore vnto the Aungell Gabriel promysed herselfe a readye handemayden for God to worke hys wyl vpon and euen lyke an humble handmayden she vseth herselfe She maketh no woordes at all but depelye considereth in her mind the straunge course of Goddes weorkyng and drift in thys matter She considereth all thynges to bee full of straunge miracles she seeth in euery parte of it two extreme contraries myngled together that is to wete on the worldes behalfe exceadyng lownes pouerty and abieccion and on Goddes behalf vnestimable highnes and maiestie For a young babe is conceiued in the wombe but an Aungell was the messagier that so it should be and the holy ghost the worker of it A chylde is borne but the mother of it is a mayde it is laied in a mauÌ„gier but the Aungels beeyng full of all godly reioysyng doe syng from heauen in honor of it It lyeth vnknowen in a blynde corner of no regarde but all heauen bougheth downe to wurshyp the maiestye of it assoone as it is borne Nowe these thynges thus beyng done the sheperdes returne backe agayne to their flockes glorifyng and praysyng God as concernyng all the thynges that they had heard of the Aungels and for that they had truely found euery thing euen as they had heard afore of the same Aungels ¶ And whan the eyght daye was come that the chylde should be circumsised hys name was called Iesus which was named of the Aungel before he was conceiued in the wombe But assoone as the eyght daye after her deliueraunce was come at the whiche eyght daye the lawe of Moyses commaundeth euery man childe to be circumcised that is to say to haue the foreskynne of his flesh pared away rouÌ„d about for thys thyng form Abraham furthwarde it pleased God that it should be the sygne and the marke of all suche as shoulde bee reputed or taken to bee of hys sede and generacion the lawe was satisfyed in thys poynte also in consideracion that he was not come to breake or to fordooe the lawe but to fulfyll it Neyther dyd he disdeigne to take the accustomed remedye appoynted by the lawe euen as though he had been subiect to sinne as his parentes wer wheras he alone and none but he was fre and clere from all corrupcion of sinne and he alone that should take awaye al the synnes of the world and should chose vnto hym a newe people whiche should haue an hearte well clensed from all the desires of the fleshe and that not wyth kniues of blounte stone but with the sharpe sweorde of the woorde euangelical whyche purgethe and clenseth all thynges through fayth Yea and a name was geuen hym too as the custome and the manier was to do to others For he was called in Hebrue Iesus which souneth in Englishe sauiour And thys name was not by a casual thauÌ„ce at al auentures orels by mannes wylle geuen vnto thys childe but by the authoritie and commauÌ„dement of God it had bene appoincted and geuen him afore of the Aungel Gabriell ere he was conceyued in the virgins wombe whiche was done to the ende that men myght euen at the firste by the veraye woorde of his name be aduertised and doen to wete â–ª that thissame was veray he which should throughly geue vnto all persones true health and saluacion and should in suche wyse represent the true guyde capitayne Iosue that whan his people were cleane pourged from al filthines of vyce and synne he shoulde conueyghe and bryng them into the lande of heauen flowyng moste plentiouslye wyth ioyes euerlastyng ¶ And whan the tyme of theyr purificacion after the lawe of Moyses was come they brought hym to Hierusalem to presente hym to the Lorde as it is written in the lawe of the Lorde Euery manchilde that firste openeth the matrice shall bee called holy to the Lorde for to offer as it is sayd in the law of the Lord a payre of turtle doues or .ii. young pigions Hitherto that is to say vntyll the circumcision of Iesus the eyght daye after hys birthe all that was done was nothing but as it were making of signes and profers vnto the ghospell vnder certayne fygures the which gospell was of necessytie to bee preached fyrste vnto the people of the Iewes On the fifth day after the circuÌ„cisyon there came three Magians that is to say Philosophiers of hygh learnyng in the priuyties of Astronomie and the other scyences mathematical and these Magians had by the shewing poyncting of a certayne new sterre bene halfe enforced to come from a farre place out of the East countreys purposely to see thys childe They kneled downe and wurshipped the newe borne soueraigne of the worlde and honoured thesame with misticall presentes or gyftes signifying by a certayne shewe and semblaunce of thynges suche as myghte bee made that the Gentiles shoulde in tyme to come embrace the grace of the ghospell whan the Iewes being manquillers and murderers of Iesus had wilfully caste of and forsaken the same Agayne whan the .xl. day from Maries deliueraunce was come at whiche .xl. daye the law of Moses willeth and biddeth any manchylde being the first borne childe of a woman to bee presented vnto the Lorde and ferther appoynteth a gyfte or a presente to be offered for the purifying aswell of the chylde newe borne as of the woman that lay in because the common childbearing and deliueraunce that women haue is not
bee enforced nor yet with onely common poynctes of euydence bee confirmed the which being credited and beleued shoulde vnto al ages and times as wel past as to come and to all persons bring euerlasting health and saluacion being not beleued shoulde contrary wise bring euerlastyng death An Aungell therfore cummeth in message from God and bryngeth woorde of the thyng afore vnto Marie her spouse Ioseph is ioyned vnto her afore to the ende he maye be a true witnesse of the mattier Elizabeth whiche had liued barayne tyll she was an aged woman bringeth furth childe zacharie whan he had a long time contynued dumme is restored to the vse of hys tongue and hathe hys speche agayne bothe of them as well zacharie as Elizabeth are sodaynelye rauyshed with the spiryte of prophecie Iohn leapeth in hys mothers woumbe for ioye a virgin without mannes helpe conceyueth chylde Magians beyng straungiers of a farre countrey come renning to haue a sighte of the childe and doe wurship him on theyr knees Shepheardes talke of him abrode and declare openlye that he is come By suche a greate noumber of euidente tokens and by so many straunge wonders and miracles is the newe birth of this child approued and aucthorised ¶ And beholde there was a man in Hierusalem whose name was Symeon And thesame man was iust and godly and loked for the consolacion of Israell And the holye ghoste was in him And an aunswere had he receyued of the holye ghoste that he shoulde not see deathe excepte he firste sawe the lordes Christe And he came by inspiracyon into the temple And whan the father and the mother broughte in the childe Iesus to dooe for hym after the cus 〈◊〉 of the lawe then toke he him vp in his armes and sayde â–ª Lorde nowe â—eattest thou thy seruaunt departe in peace according to thy promise For myne iyes haue seen the saluacion whiche thou haste prepared before the face of all people A light to lighten the Gentiles and the glory of thy people Israell Nowe to the entente that there shoulde bee no sexe no age no state or degree of menne nor no profession but that Christ should haue testimonie and witnesse of euerie one of them neyther any one bodye lefte behinde but that he might assuredly promyse vnto hymselfe healthe and saluacyon at the handes of the same Christe there was at the same time in Hierusalem a certayne man named Symeon a manne by reason of olde age colde in hys bodye but in spirite feruente hote of bodye feble and impotente but of soule quiuer and lustie of yeres drye and withered but in all perfectenesse of good lyuyng as freshe as floures that is to wete a veraye iuste and vpryghte man and in verye dede a deuoute manne and full of Godlynesse not huntyng aboute for glorye and lucre at the handes of menne after the exaumple of the Phariseis but ryghte desirouse and muche hungryng for the health and saluacyon of al mankinde in generall whome no delite or pleasure dyd make willing to continue in thys life sauyng onely that he myghte with hys owne iyes once see the veraye selfe Messias whome the wholy sayinges of the Prophetes had promysed to come for the veraye entente and purpose to recomforte the people of Israell whiche people hadde bene long tyme afore many wayes in muche distresse and dyd euen veraye than lyue in greuous afflyccyon Thys Symeon as in dede a good manne he was had assured knowleage afore by inspiracyon of the holy ghoste that the same day and tyme was nowe alreadye come And whereas he had with moste ardente prayers besoughte the lorde to geue hym the gift that he mighte but euen once with hys bodelye iyes beholde the Messias nowe so manye hundred yeres loked for he had in the secrete closet of hys godlye breste receiued an aunswere of the holye ghoste that he shoulde be sure not to depart out of this presente lyfe but that he shoulde firste see with his bodely iyes that same blessed babe whome he had seene manye a daye afore with the iyes of his â—eyth to the ende he myghte wytnesse hym to bee come in dede whome he dyd nothyng doubte but that come he shoulde that same blessed chylde I saye whome for a very south god hath singularely aboue al other menne enoynted that he mighte haue and enioye bothe a kyngdome for euer to endure and also a priestehood neuer to bee abrogated or abolished Therefore whan the tyme shoulde come that the chylde Iesus shoulde bee broughte into the temple as we haue sayde the blyssed olde manne afore named being secretly warned by the mocyon of the spirite came euen a litle before into the temple And whan Marie the mother of the chylde and Ioseph who was yet styll beleued to bee his father broughte the babe into the temple there to execute and to doe suche thinges as vnto the accustomed rites of purifycacion dyd appertayne as soone as the chylde was offered vp and the pryeste had receyued it as the maner was and had blessed it the godlye zeale of the olde man coulde no longer forbeare but that he also woulde nedes take in hys armes the litle young babe whome he had so greately longed for and euen furthwithall hys voyce being in case not long after to continue but to fayle by reason of age sodaynly brast out into the praysing of God singing out a most swete and melodious song muche after the sorte if ye will so lyken it as in the poetes and Philosophiers it is written that the swannes vse to do a litle before they shall dye and thus he sayde All my desyres o Lord are nowe fully satisfied Nowe will I be willing and glad to dye For nowe thou geuest thy seruaunte leaue to departe with a restfull and a quiete mynde not felyng ne hauing any ferther wante at al or lacke in this life but euen desirouse fayn nowe to passe out of this feble olde carkas vnto the blissed company and felowshippe of the godly persones whiche haue long afore nowe loked for thys day and yet neuer had the happe to see it but with the spirytuall iyes of theyr faythe My prayers are nowe more aboundauntlye satysfyed who haue had the happe euen with my bodely iyes also to see and to whome it hath beene geuen in myne olde armes to embrace thyne only sonne by whome and through whome it hath pleased thee to geue true healthe and saluacyon not onely to the people of Israell but also to all nacions of the vnyuersall worlde In thys babes litle bodye though it bee but homelye and symply borne to the syghte of the worlde I acknowlage o lorde thy vertue and power I acknowlage this babe to bee the lyghte of the worlde promised by the holye saâ—ynges of the prophetes I acknowlage thys childe to bee the brighte sonne whiche it was thy holy will and pleasure to haue spring vp and arise vnto the worlde that it myght on
euery side dryue cleane awaye the darkenesse of all the Gentyles and that thy people Israell mighte haue whereof not without good cause to glorye thy people Israell I saye beyng in true dede thy veraye owne not after the fleshe onelye wherehence in dede the begynnyng of thys saluacyon hathe proceded but after a spirituall kynred whiche is acquired and purchased throughe the faythe of the ghospell For suche an one veraylye is to bee called by the name of Israel whosoeuer earnestly fixeth deuout and godly iyes vpon this same lyght and with the violence of faythe forceablye breaketh into the kingdome of heauen In tymes paste hitherto the people of the Iewes hath gloryed and made all their vaunte vpon Abraham Isaac and Iacob they haue gloryed and made great vauntes of Moses of theyr temple and of the prophetes but now from hensforth the gostly Israel which is here and there in suÌ„dry places dispersed throughout all the worlde shall glory on thy sonne whome thou hast vouchsalued to sende after all the others here mencyoned as one that in greatnesse in vertue and in power is ferre aboue them all Nowe at thys presente in dede he lyeth hidden in a corner not knowen as he ought to bee but of veraye fewe persons but in tyme to come the lighte of hym shall blase abrode and he shall with hys bryghte shynyng beames lyghten all quarters and coastes of the worlde And his father mother meruelled at those thinges whiche wâ—re spoken of him And Simeon blâ—ssed them and saied vnto Marie his mother beholde this childe is set to bee the falle and vprising again of many in Israell for a signe which is spoken against And moreouer the swâ—orde shal perce thy sâ—ule that the thoughtes of many hertes may be opened Nowe the mother of the infaunte and Ioseph seeyng all thys to bee spoken of the olde manne Simeon by the inspiracion of the spirite of god conferring it also with the other thinges that had gone afore said neuer a worde but merueyled in theyr myndes what the olde mannes wordes might meane But Symeon whan he had blissed the chylde and also had prayed god to sende the parentes muche ioye of hym turnyng hymselfe vnto Marie sayde vnto her This sonne of thyne although he hath bene geuen vs of god to the ende that he may geue vnto all persons euerlasting saluacyon yet through the defaulte of manne it shal so chaunce that lyke as he shall lift vp to the hope of euerlasting health a great maignye whiche shall willingly enbrace the gifte of God euen so a greate number of the people of Israell vtterlye despysing the bounteouse goodnesse of god cummyng towardes them and offreyng itselfe vnto them shall bee cast downe to eternall damnacion For whan the trueth shal by thys thy sonne be opened and published manye shall fall whiche afore seemed to stande and many shall aryse vp that seemed to lye in the duste He hath bene looked for of all the Israelites but he shall not bee receyued of them all For he shall be set vp vnto all for a signe suche an one as neuer hath yet beene set vp sence the beginning of the world but yet shal he be one that shal haue many a man to speake agaynst him deny him The Phariseis the Scribes the bishops shal make much murmuring and prating against him the vnbeleuers and heritiques shall make muche clamouring and roryng agaynst hym And so muche sediciouse brablyng shall from euery place bee reysed agaynste hym that euen thou thy selfe shalte not bee withoute some parte of the euilles that shall come For the crueltie of them shall not lyght vpon suche persones onely as shall beleue on thy sonne but also thy verye owne hearte and soule shall the sweorde of doloure and gryefe perce Suche a sygne hath it pleased God to shewe furth before the iyes of al menne that the cleare light of the trueth being once shewed furth to shine abrode the thoughtes of men might and should be discouered which afore laye hidden in theyr heartes and that the course of thinges shoulde in suche wyse be turned the contrarie waye as the thyng selfe might playnelye declare that they were ferre of from the true ryghteousnesse which in the sight and iudgemente of men semed to sit euen in the high chaire of righteousnesse and suche to bee manifestelye founde wieked as had gotten and taken into theyr owne handes the doctryne and teachyng of true relygyon towarde god and contrarye wise suche as afore were reputed for men ferre out of the waye of true religion and godlinesse might be playnely declared to haue bene muche more nere vnto true relygyon then the others and suche as semed vnto the worlde to bee reiected and paste all grace or hope of recouery suche shoulde the vnfeigned readynesse of beleuing in god admitte and leatte in firste of all to the kyngdome of heauen The Scribes and the Phariseis haue contynually Messias in theyr mouthe they haue the lawe euermore in theyr mouthe they haue ryghteousnesse alwayes in theyr mouthe they keepe often and muche in the temple they tarrie long in theyr prayers they faste often they walke vp and downe notably besene with theyr brode phylacteryes but they hide in theyr heartes a thyng ferre contrarye to that that they shewe in outwarde semblaunce But the wily and wicked thoughtes of suche the light of the trueth of the ghospell whan it aryseth shall playnely fynde out and detecte Publicanes harlottes and sinners are by these counterfaictes of holyenesse debarred from all sacres or holy rites of the temple But suche shall god receiue firste of all into the kyngdome of heauen The Gentiles whiche haue bene geuen to idolatry sodaynly chaunging theyr life shal with gredy zeale affeccion enbrace the doctrine of true godlynesse the Phariseis and Bisshops in whose handes and power the keye of the â—awe and of relygyon dyd reste shal with most obstinate endeuoure resist it and be agaynst it The night hath no perfect iudgemente of thinges but ofte times in stede of the thynges selfes it sheweth to the iye the onely shadowes and vayne counterfaites of thinges but the sunne whan it is vp and geueth cleare lyghte it dryueth awaye all blinde casting of mistes before mennes iyes shewing euery thyng in his owne likenesse and geuing to euery thing hys owne coulour All this dyd that same godly olde manne speake reioysing and making glad chere from the botome of his hearte whiche the holy ghoste had throughly enspired ¶ And there was a prophetiâ—â—e one Anna the daughter of Phanuell of the tribe of Aâ—er whiche was of a greate age and had lyued with an housbande seuen yeres from her virgynitie And she had bene a wedowe about fower score and fower yeres whiche departed not from the temple but serued god with fastinges and prayers nyghte and daye And she came furthe that same houre and praysed the Lorde and spake of hym to all them that looked for
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
the soure pestilent fruites of euyll workes that is to wete pride wrathfulnesse auarice enuie hypocrisie contenciō Now if ye be in very dede tourned from euil trees into good trees bryng ye forth good fruites suche as maye testyfy your hertes to be truly altered into a better frame It is not here now requisite nor any thing material that ye chaūge your garmētes or to leaue take this or that kind of meat but ye must chaūge the euill lustes of your hertes This is in very dede the roote of the tree which roote if it haue a bitter and a venemous sape thā spring there none but euill fruites out of the braūches but contrariwyse if the roote minister sende vp a pleasaūt holsome sape to the boughes than do there grow forth vpon the braunches those fruites of the spirite that are semely for god worthy acceptacion that is to wete entier loue instede of hatred for bitter frouning godly ioye and lightnes of hert for discord peace for fiercenes sufferaunce for snatchyng and polling liberalitie for lecherousnes chastitie for deceitful craftines simplicitie and plain dealyng for presūpteous taking vpon him humble sobrenes for supersticion true godlynesse These are the thynges whiche declare who be the true and vncounterfayted Iewes these be the thynges that declare who be circumcysed as they ought to be and who are the verye true chyldren of Abraham in dede these sacrifices they are that god is delyted withal Now is the lyght at hande let shadowes passe awaye the truthe is in place away with al counterfait hipocrisie doe away your vayne confydence whiche the fygures of ghostely thynges haue nouryshed in you and not the thinges selfes as for exaumple whan ye say in the way of gloriyng Hierusalem that holy citie of ours the lordes tēple the lordes temple the lordes tēple also such figures of thinges as here foloweth that is to wete slaughter of bruite beastes in sacrifice ordeining and solemne halowing of sabboth dayes obseruyng of newe moones choice and difference betwene one meate an other brode borders vpō vestures which ye call your philacteries fastyng and abstinence with heuinesse louring of countenaunce the resydue of obseruaunces a great manye whiche eyther the lawe did for a tyme prescribe and apoint as figures of thinges to be referred to the mynde or els the Phariseis haue inuēted for a vain pretense of holines al these thynges euery one with circumcision it self and altogether shal ceasse and be abolyshed And suche an one shall from hensfoorth bee esteemed for a Iewe of the right sorte whatsoeuer he be that shall confesse and acknowelage him whose comyng shall now ere long be seen to the world And suche an one shall bee taken for a man rightly circumcised as he shoulde bee whosoeuer shall haue an herte pourged through fayth from all inordinate lustes and desires Let it therfore no more enter into your hertes to thynke with your selues vaingloriously It is we that are the heritage the succession and children of Abrahā it is we and none els to whom the inheritaunce of saluacion hathe been promised the Lorde wyll not forsake vs that are his people Naye I say vnto you that like as the wickednesse of your forefathers shal be nothing preiudiciall nor hurtful to you in case ye amend and take better waies euen so shall the holinesse of your progenitour Abraham nothyng auayle you yf ye wyll still continue in your olde vngodlinesse Ye will be caste away ye will surely bee disherited ye will vtterly perishe to eternall damnacion onlesse beeyng conuerted and turned to better life ye bryng foorthe suche fruites as maye semely and worthily stand with the ghospell Neither shall Abraham be destitute of posteritie or succession nor god want a people of his own of whō to bee condignely wurshipped and serued and to whom to performe the inheritaunce by him promised though ye should shrinke and fall awaye from him For this dare I be bolde to auouche and assure vnto you God is not vnhable but hath power enough euen of these stones here to reise vp chyldrē vnto his frēde Abraham to whom he promised issue and successiō like in noumbre to the sandes of the sea to the sterres in the skye In time herafter to cum the children of Abraham shal be estemed accepted not after the kinred of bloud but as euery one shall folowe and resemble Abraham in faith Abraham shal acknowelage and accepte for his children euen the Sogdiās the Gotthyans and the wylde Scythians if they embrace Messias shall coumpte and repute you for aliens and straunge borne bastardes onlesse ye turne to the faith beleue God hath hitherto shewed paciēce sufferaūce towardes you though ye haue but euē so so brought forth the outward fruites of the lawe such as they wer that is to say sacrifices vowes fastīges washinges difference of meates and paryng away of the foreskin in circūcision But these thinges had no more but superficially an outward apparaunce of religion And these are but leaues of the tree detestable afore God except the fruites of the spirite bee ioyned therewith But nowe from hensfoorth shal euery body be estemed according to the true treasures of the hert the soule euen as they shal be founde good or euill Now is there cum a more streight and precise iudgemente of God and cum he is that seeth the botome of the depest secretes of the herte For now is the axe euen ready set hard by the roote of the tree that hath so long time been suffered Abrahās people shal be hewed away frō the stem therof the heathen so many as in prompte readynes of beleuing shall resemble Abraham shall be graffed in their places Moses had no eare geuen vnto him the prophetes were not harkened vnto of whome a great many ye slew and put to death at the voyce of the lawe ye haue hitherto been of dull and deaf eares nowe is he cum whose greater there can none be sēt and after whom there is none to bee loked for Utter peryshing for euer hangeth ouer the whole nacion of the Israelites ▪ except ye repente betime and grow to more goodnesse For euery tree whiche shall not now bryng foorth the good frute of faith shal be felled downe and cast into the fyer Meane is there none nor respect is there none but either through true godlynes to make haste vnto euerlastyng saluacion or not so doyng remediles and vtterly to be damned for euer And the people asked him saiyng what shal we do thē He aūswereth saith vnto thē he that hath two coates let him part with him that hath none and he that hath meat let him do likewise The common multitude of the Iewes beeyng sore adrade with these terrible and manacing woordes of Iohn saied vnto him If it be so as ye saie what thynke ye than good for vs to dooe wherby to auoyde and escape the
of the ghospell a famouse name is requisite not for that suche an one ought to seke glory emong men but for that an honest opinion of the teacher doeth purchase vnto the same bothe credite and authoritie But the sayed honest opinion as it is not to be desired so is it not by all maner waies to be acquired and gotten Let a teacher of the ghospell accordyng to the exaumple of Iesus so lyue that whereas he maketh no vauntâ—e voste of hymselfe he may yet neuerthelesse be aduaunced by the testimonie of the heauenly father by the power and vertue of the holy ghoste and by the voyce of Ihon that is to saye of euery honest and good man in whom the grace of God resteth let hym so lyue that he maye through the perfeccion of his liuyng and behaue our turne the iyes of all folkes vpon hym And to bee short let hym be of suche feith and constaunt affiaunce in God that yf the case should so require he may glorifie God euen with shewyng myracles too howbeit as the worlde nowe is it is a miracle great great enough if suche an one neyther with richesse neyther with sensual pleasures nor with worldly promocion ne with dreadfull offering of tormentes ne with the feare of death it selfe will not any whit at all be turned from the purenesse of the veritie euaÌ„gelicall Nowe emong the Iewes it was a custome that often seasons but moste specially on the Sabooth daies the people assembled together into the temple or into theyr Synagoges to th entent that the tyme of restyng which the lawe enioyned them from all filthie secular workes should not be spenâ—e on dycing and cardyng on harlottes on banquettyng and reuelyng on chydyng and brallyng and other veray naughtie vices but to be bestowed about thynges perteynyng to the soule And in the saied temple or Synagoges there was talking of one with an other not concernyng triflyng matters of the worlde but about the lawe of the Lorde about Messias to come who was with moste ardent prayers looked for of all good and godly folkes And what euery man could he conferred and declared amonges all the presence of what state or degree soeuer he were And whosoeuer made any countenaunce that he had what to teache vnto the people there was deliuered vnto hym a booke of the lawe of God wherhence it is the parte duetie of a teacher of the ghospell to fette out wherwith to fede the soules of the people and not out of the dreames of men And whatsoeuer thyng was in this place and audience done coulde not be priuie or hidden because there stocked thither a great multitude of all sortes and degrees of people Iesus therfore willyng his doctryne to be knowen vnto all creatures as he walked throughout the cities of Galile he vsed accordyng to the lawdable custome of the Iewes to come into their Synagoges shewyng furth euery where thesame wonderfull and piththie doctryne of the kyngdome of heauen beyng of so muche more power and force then the doctryne of the Phariseis who preached naught but the vtter rynde of the lawe and the constitucioÌ„s of menne as wyne is stronger of herre and operacion then water Neyther dyd there lacke emong the people of Galile some mindes apt desirous to learne whiche marueiled at this newe kynde of doctryne and whiche dyd reuerence the wonderfull teacher therof highly praysyng and manifying hym And he came to Nazareth where he was nourced and as his custome was he went in to the Synagoge on the Sabboth daye and stode vp for to reade And there was deliuered vnto him the booke of the Prophete Esai And whâ— he had opened the booke he found the place where it was written The spirite of the Lord vpon me because he hath enointed me to preache the ghospell to the people he hath sent me to heale the broken herted to preache deliueraunce to the captyue and sight to the blynde freely to sette at libertie them that are bruised and to preache the acceptable yere of the Lorde And he closed the booke and gaue it agayne to the minister and sate downe And hitherto verayly the ghospelles cause dyd sufficiently well procede vntyll he came to his kynsfolke and to the knowelage of his familiar frendes and acquaintaunce becauâ—â— we should vnderstande that he whiche teacheth heauenly thynges ought as muche as he maye to estraunge hymselfe from the fleashe and from the blond of his kinred For whan he had passed through certaine litle townes and cities of Galile at the last he came to Nazareth in whiche place by reason that he had been there brought vp of a young nourcechylde and had long tyme liued there with his parentes and kynsfolkes he was supposed of many to had been borne and for thesame cause was also comonly called a Nazarean And to th entent the Nazareans should not fynde themselues grieued that he had thought skorne of his kinsfolkes and aliauÌ„ce as one that had more mynde and desyre to go hunting about for glory emong people of straunge parties where none of his kynne dwelt he came thither also to Nazareth beeyng nowe a manne of great fame and muche spoken of whereas he had tofore had no suche fame in those quarters And because he would declare that he had nowe renounced and geuen vp all priuate busynesse and affayrs of the worlde he came accordyng to his accustomed maner into the common Synagoge For no where ought suche a man to be more conuersaunt then in the temple whoso is consecrated to the profityng of all folkes in generall And when he heard others treatyng and reasonyng of Moses lawe he also arose vp signifying by that gesture as others vsed to doe that he also beeyng inspired with the holy ghoste had some thyng in his mynde that he was willyng to speake before the multitude beeyng there assembled Whiche custome euen at this daye endureth in the churches by the ordinaunce of S. Paul that menne shall speake and heare by course And in case any man haue any thyng opened vnto him by reuelacion woorthy or mete to bee knowen he that spake afore shall leaue of and shall geue place to the partie that succedeth hym because that no troubleous noyse and confusion of speakyng so as one maye not bee heard for an other shall aryse in the holy congregacion in whiche it is decent that all thynges bee doen with peace and tranquillitie The booke was deliuered vnto Iesus and that accordyng to the custome and vsage for vs to be enstructed and taught therby from wheÌ„ce the doctrine of saluacion ought to procede that is to weâ—e not out of the inuencions of men not out of the posicions of Philosophiers but out of the booke of holye scripture whiche hath been reueled vnto vs by the secrete instincte and operacion of the spirite of God Iesus in whom all the treasoures of knowlage and wysedome were hidden had no nede of any booke but yet
manne through his sonne For of suche chaungeyng nowe to coumpanye of menne and to preachyng and nowe to solitarye contemplacion and to prayer it foloweth that fyrst yf one at certayne seasons pause from dooyng benefites it auoideth clotyng werines in the receyuers of them and reneweth a freashe appetite to desyre moe and secoundarily that whoso hath sequestred hymselfe from men to talkyng with God returneth better and also more hertye and cherefull to hys office that he hath for a tyme rested from And as for the Lorde Iesus he dyd in suche wise temper and ordre all his whole lyfe that myndyng to shewe vs a paterne howe to liue he woulde oftentymes shewe hymselfe to bee manne and oftentimes agayne he woulde shewe veray plaine tokens of his godhed And truely nothyng dooeth better make a teacher of the ghospell hartye quicke and freashe to the office of preachyng nothyng dooeth so well sence hym and arme hym agaynste all corrupcion of this lyfe as dooeth often goyng from al coumpany of men into places solitary not to ydlenes not to gamyng or to other sensuall pleasures of whych sorte the reposyng of the riche cobbes of this worlde whan they sequestre themselfes from the resorte of men for the moste parte arâ— but to the readyng of holy scripture bookes to pure prayer to thankes geuing to the contemplacion of thynges heauenly and finally to thâ— perfeict clensyng of the soule yf percase any spotte haue been caughte throughe liuyng in coumpany with the people Of these thynges had Christ on his own behalf no manier nede at al but his minde was to expresse in hymselfe a paterne for vs to folowe Dayly conuersacion of the pastoure or curate emong the people doeth oftentimes brede contempt that he is not regarded and on the otherside litle good it is that suche an one can doe as continually absenteth hymselfe from all mennes coumpanies A ryght teacher of the gospell therefore shall shewe his head abrode as often as the people shall nede the foode of euangelicall doctryne and as often as diseases of the soule growyng sore vpon them doe require the helpe of one to cure them Agayne as soone as they haue been well fedde and after that helpe hath bene done to the euils of a greate mayny than lest on the one side familyaritye maye engendre contempte or on the othersyde to muche presence may be a clotyng to them let him sequestre himself into his solitary closette to the ende that from his holy study at his booke as from veraye talkyng with God he may returne again to helping of his neighbours at euery one time greater man then at an other and all tymes better man then he was afore ¶ And it happened on a certain day that he taught and there sate the Phariseis and doctours of law which were come out of al the townes of Galile and Iewry and HierusaleÌ„ And the power of the Lord was present to heale them And beholde men brought in a bed a man which was taken with a paulseye and they sought meanes to bryng hym in and to lay him before him And whan they coulde not finde on what side to bring him in because of the presse they went vp on the top of the house and let him down through the tiling bed and all in the middes before Iesus Whan he saw their fayth he sayed vnto him manne thy sinnes are forgeuen thee After the lyke sorte veraylye as is afore expressed dyd the Lorde Iesus returne agayne from wildernesse to Capernaum and restored hys presence to the desyres of all the people beyng nowe made sharpe and eager with sore longyng for him And there euen as he was sittyng in a certayn priuate house and teaching for wheresoeuer Christe teachâ—th sittyng there is the churche there had come swarmyng thither not nowe the basse and the inferiour sorte of people only but also the Phariseis swellyng in pryde vnder pretence cloke of holinesse and also the doctours of Moses lawe who beeyng muche moued wyth the fame of Iesus hadde purposely come thither from ferre places not onely out of all the townes of Galile where Capernaum stoode of Iewry whiche laye nexte adioynaunte vnto thesame Galile but also out of the veray city of Hierusalem whiche Hierusalem dyd presumpteously take vpon it selfe the higheste preemynence of all godly perfeccion and also of wisedome But as for Iesus forasmuche as he was the fountayne of all helthe dyd altogether from toppe to tooe sende out from him nothyng but a certayn effectuall godlye power for the healyng of man which thyng to dooe was the onely cause of his comyng into thys worlde And the more principall parte of man dyd of good congruence take the place to bee cured firste With his woordes he healed diseases of theyr soules And therfore first he taught and the same he dyd sittyng downe lyke one that tooke vpon hym as of iuste cause he myght the full autority of a doctour and teacher The puttyng awaye of diseases of the bodye was yet remaynyng nexte to bee doonâ— the whiche euryng of the bodye because it was a thyng open to the iyes of them all myghte frame in them a perfeicte beliefe of suche thynges as with more fruite and power also thoughe not althyng so apparente to the iye were wrought and doen in the soules And beholde a matter euen there readye prepared wherupon to exercise and shewe hys godlye power There was euen presence a manne possessed wyth the disease of the paulsey lâ—yng bedred not habâ—e to stiere and he was caryed thyther of foweâ— menne So soore was thys disease vpon hym that all the senewes in euerye partâ— of the whole bodye were taken withall and so holden that the pieteous creature coulde dooe nothyng but lye still in hys bed and was none otherwyse carryed aboute but as a corpse or a deade carkesse Albeit the veraye nature and kynde of thys disease besydes furth of it selfe is suche that the Phisicians at moste tymes haue but homelye spede and lucke in wrastlyng with it But they that carryed the sicke man hadde â—o greate beliefe confidence in Iesus that they put no manier doubt but that the same Iesus to whom they knewe that there was no kind of disease vncurable as soone as he should beholde the pieteous syght facion of thys straunge plague would be moued with compassion and helpe immediatly All the moste adoe was lyke to be how the pieteous creature myght come to be in the sight of Iesus For suche an one is nowe already at a veray nigh poynt to be made perfectely whole who hath once forsaken the lurckyng corners of sinnyng and as a man in miserable state dooeth offre hymselfe to the syght of Iesus acknowelageyng his own extreme distresse lookyng for Iesus moste merciable goodnesse But as touchyng thys diseased man thâ—let why they brought hym not in to laye hym at Iesus feete was the thicke presse of people whiche is a common set to
the maliciouse imaginacions of the same vnto the people but by demaunding a question touched and hit theyr conscience throughly home saying I woulde with all my hearte learne of you that professe the knowlage of the lawe whether it bee leefull to helpe the neighboure with dooyng him a good turne on the sabboth daye or elles to leaue the neyghbour destitute of succour in his woe and distresse whoÌ„e a man is able to helpe And whether is it lawfull to saue a mans lyfe on the sabboth daye or els to caste awaye the same For he playnely casteth away an other mans lyfe that whan it lyeth in his power to saue it doeth not saue it And whan the lorde had caste his iyes round about and no man there was that would make any aunswere he sayd vnto the man holde furth thy hand And immediatly he stretched furth his hande at libertie whiche afore was lame and shrounken together and in such case that it could not stiere a whit So great was the vertue and power of Iesus bidding him to stretche it furth What shoulde the Scribes and Phariseis in this case doe The miracle was more euidente then that it coulde bee denyed and veray common reason did allow that a godly thing it was at any manyer tyme to helpe to the preseruacion of men but hauing been long accustomed to the olde soureswig of Moses lawe they coulde not awaye with the muste of euangelicall charitie Wheras of these actes theyr duetie had bene to acknowlage the power of the Godhead and to acknowlage the autour and firste maker of the lawe they are turned into starke staring madnesse And now euen out of hande they enter a consayll emong themselues of commyttyng murder what way they might destruie Iesus bring him to his death This was with those ioyly captaynes of religion a thing lawfull to dooe on the sabboth day wheras to the same it was a mattier of conscience to geue helth to a man being in extreme miserie on the Sabboth daie And it fortuned in those daies that he went out into a mountaine for to praye and continued all night in prayer to god And assoone as it was daye he called his disciples and of them he chose twelue whome also he called Apostles Simon whom he also named Peter and Andrewe his brother Iames and Iohn Philip and Bartholomewe Mathewe and Thomas Iames the sonne of Alpheus and Simon whiche is called Zelotes and Iudas Iames sonne and Iudas Iscarioth the same that was the traytâ—ur The lorde Iesus eftesons departing from the cities and from the greate resorte of people sequestred himselfe and went vnto a mountayne to pray and all the same night did he passe ouer in deuoutly praying vnto god teaching vs a lesson thereby in case we shall bee willyng to beginne any thyng whiche we woulde fayne haue to be luckie and prosperouse in the proceding of it that we than beginne of making our earneste prayer that it maye please God handesomelye and fauourably to sende the good ayde of his spirite vnto the thinges that we goe about to enter And whan it was brode day lighte he called vnto him his disciples whome he had now as perpetual companyons witnesses of those thinges whiche he wrought Out of them he pieked out a certayne nouÌ„ber of special persons whome for this only coÌ„sideracioÌ„ he named apostles because he entended to send them abrode shortelye after as ambassadoures of the gospel throughout all the worlde and theyr office to be nothing els to do but what they had in commission froÌ„ him The names of the said Apostles are these first Symon who afterwarde had his name geuen him in the Sirians tongue and was called Cephas in Greke petros in Latine saxum in Englysh a stone for none other cause verayly but for his sound constant professioÌ„ by the which whaÌ„ the people were in a wauering maÌ„mering what he was Peter being as the voyce of all thapostles together pronouÌ„ced the sentence that Iesus was the soÌ„ne of the liuing god Unto Peter was Andrew his own brother associate as a felowe Then Iames and Iohn Philip and Bartholemewe Mathewe and Thomas Iames the sonne of Alphei and Simon surnamed zelotes Iudas the sonne of Iames and Iudas Iscariothe who afterward betrayed Iesus whome Iesus chose not vnaduisedly as one that wist not what he did but by prouydence to the entente that he woulde by exaumple of this Iudas teache all creatures what an horrible mattier it is to abuse the fauourable goodnesse of oure salueour towarde vs. Yea and in all the whole noumber of the Apostles was there not so muche as any one that was a man eyther of power or of rychesse or of learnyng not one that was eyther a Pharisee or a Scribe or a bishop He pieked them out vnlearned and rawe or grene in cunning euerye one of them to the ende and purpose that he might poure newe wyne into newe bottels And he came downe with them and stode in the plaine fielde and the compaignye of his disciples and a great multitude of people out of all Iewrie and Hierusalem and from the sea coaste of Tyre and Sydon whiche came to heare hym and to bee healed of theyr diseases and they that were vexed with foule spirites and they were healed And all the people pressed to touche hym for there went vertue out of him and healed them all These Apostles thus chosen vnto hym he came downe from the mountayne vntil he were come into a certayn plaine that was able to receiue a great multitude of people For suche thynges as require purytie of moste perfeccion are to be dooen in the mountayne Emong thynges of moste hyghe perfeccion deuoute prayer hath the firste place the next place hath the special chosing out of them to whome the despensacion and stewarding of goddes word is to be committed There were presente also the residue of his disciples and a veraye great noumber of all sortes of the people besides which had come thither out of all Iewry yea and from Hierusalem selfe too and also from the cities of Tyrus and Sydon lying on the sea coast For the hounger of hearing the gospell preached had drawen thither many folkes euen out of ferre parties and many the hope to receiue bodely health had semblably allured For euery one that came Iesus deliuered from all kindes of diseases or impedymentes that they were holden with Yea and they also whiche were vexed of vncleane spirites were made whole And all this geare was doen of hym so lightly and so easily that some with a mere woorde of bidding were restored to theyr helth and others he healed in a moment sodainly with the onely touching of his garmente that he ware For there was in him the fountayn and fulnesse of the effectual vertue and power of God which proceded from hym none otherwise then light doth from the sonne or heate from the fyer and so brought he health vnto all persones
no better a man but a bonde seruaunt I am by myne owne iudgemente a felowe vnwoorthye vnder whose house-roofe thou shouldest put thy head and for thys cause durste I not presume to come vnto thee my selfe For the Iewes thynke themselues by metyng or cummyng of any of vs emongest them to bee defiled because we are taken as men vttrely estraunged from all true seruing and wurshyppyng of God and enwrapped with manye soondry sinnes Neuerthelesse the great dolour of my herte and mine exceding great trust in thee hath caused that I haue presumed to desire and aske health for my seruaunt lying nowe in extremes whiche health thou arte hable with a woorde of thy mouthe to geue But this is to symple and basse a mattier yea and also to light a mattier for thee to come and dooe in thyne owne persone I coniecture this by comparyson of myne owne selfe For I am a man subiecte to the power of an other man to whose commaundementes I am obedyente and haue other Souldyers also vnder me whiche dooe all thynges that I commaunde them so that it is not necessarie for me to goe aboute the dooyng of all thinges in myne owne persone But in case there bee anye homely or slendre mattyer to dooe I saye to thys felowe goe and he gooeth and to an other come hither and he cummeth I saye to anye of my seruauntes whome me lusteth dooe thys and he beyng obedyente to my biddyng dooethe it If the commaundemente of suche an one as I am haue so great autoritie that I syttyng styll the thyng that I woulde haue is neuerthelesse executed and dooen by men that are vnder my gouernaunce how muche more though thou stiere not at all shall it bee dooen if thou with a woorde and nothyng els shalt geue such commauÌ„dement or commission to any of thy disciples Iesus being delyted with thys talke because it was full of hertie good affeccyon towardes his seruaunte and of a lowelye opinion of himselfe and of woonderfull affyaunce towardes the Lorde stayghed sodaynelye and stode styll and shewed the veraye tokens of one beeyng in a greate meruaile not because the thing that he hearde was straunge vnto hym forasmuche as he knewe well enough the herte of the Centuryon before these woordes were spoken but the purpose that he wente aboute was by making a countenaunce of merualing to commende vnto the Iewes the Centurions affiaunce and assured truste in god and also to embrayde theÌ„ with theyr vnbeliefe by this exaumple of a man being bothe an heathen and a souldyer Iesus therefore makyng delaye of an aunswere to the Centuryon turned to the multytude of the Iewes that accompainyed hym and saide Thys one thing I affyrme vnto you of certaintie that yet vnto this daye I haue not founde ne knowen so muche fayth in al the nacion of Israell For the senioures of the Iewes that had come vnto him did lesse beleue on him in that they made suche earneste desire to haue the Lordes owne presence there and in that they halfe mystrusted that Iesus woulde not haue healed the seruaunt of an heathen man onlesse they had alleged his hertie fauoure towardes the nacyon of the Israelites as thoughe the Lorde were a geuer of his benefites for humain or worldly affeccions or for the dignitie and woorthinesse of the persone and not muche rather to the feithfull truste of the peticioner Iesus therefore after that he had affirmed vnto them that a tyme shoulde come whan suche as by the Iewes estimacion were reputed for heatheÌ„ and for sinners shoulde through the commendacion of fayth be receyued vnto the dignitie of the nacion of Israell these persons reiected who beeyng by natural descent the children of Abraham had through theyr vnbeliefe made theÌ„selues vnworthy suche a paterne or heade stocke and lynage sayde vnto the Centuryon who at the laste was come hymselfe too goe thy wayes for the thyng that thou hast beleued maie be doen is doen thy seruaunte is perfitely whole And as he was in returnyng homward he had knowelage by hys seruauntes meting him on the waye that his seruaunte was euen at the selfe same tyme sodainly deliuered from his disease in which the lord had said thy seruaunt liueth For so largely dooeth the vertue and efficacie of Iesê° worde extende that it doth with no lesse fruite or benefite helpe persons absent and ferre distauÌ„t then those that were presente within his sight or reache if their faythfull belefe and affiaunce in hym dyd hable theim as apte and woorthye to receiue their godly desire for theyr faythe 's sake especially whan the exaumple was suche as myghte eyther put the Gentyles in hope and cumfort of goddes grace towardes theim orels bee a monicion to the Iewes that for defaulte of the true fayth they should lese the fauour of god which they should wilfully and obstinately reiecte and cast of whan it were offered For certes this present exaumple was but an image or figure of the Gentiles afterward to cum into the felowshyp of the grace of the ghospel through pure fayth without the obseruacion of Moses lawe and yet neuerthelesse by the commendacion of the lawe after a sorte For the lawe was as a nouryce or a first scholemaister and bringer vp of men vnto Christe and from the Iewes did the originall preachyng of the ghospell first procede And certes for a fygure of this matter and nothyng els it was that the elders of the Iewes do commend the Centurious cause and doe speake for him vnto Iesus and the same Iewes dooe accumpany Iesus into the Centurions house whom they would and did afterward driue out of their owne temple And it fortuned after this that he went into a citie which is called Naim and many of his disciples went with him and muche people Whan he came nigh to the gate of the citie behold there was a dead man carried out whiche was the onely soonne of his mother and she was a wedowe and muche people of the citie was with her And whan the lord sawe her he had coÌ„passion on her and said vnto her wepe not And he came nigh and touched the coffin â–ª and they that bare him stode styll And he said young man I say vnto the arise And he that was deade sate vp and began to speake And he deliuered him to his mother And there came a feare on them all And they gaue the glory vnto god saiyng A great prophete is rysen vp among vs and god hath visited his people And this rumour of hym went foorth throughout all Iewrye and throughout all the regions whiche lye round about And forsooth the Lorde to the entent that the seede of euangelicall doctryne might ferther and ferther be spred abrode did oftentimes remoue departe from one place to an other And so it befell that leauing the citie of CapernauÌ„ he passed by the citie of Naim whiche lieth froÌ„ the mountain Thabor muche about the distaunce of two myles towardes the South coaste not ferre
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 the lorde of the harueste to sende forth labourers into his haruest Ferre is the roumour and bruite of the gospel spred and manye are sette on fier wyth the gredye desyre of the doctrine of heauen they are wel willyng toward it and wante but onely such as should call and gather their myndes together beeyng of theimselfes bothe ready and full of hast towardes the kyngdome of heauen Gooe ye therefore puttyng youre wholle truste and confidence in the safegarde and maintenaunce of me alone Suche as are great men and hath rewle of thynges suche as are â—iuill shall murmour and grutche againste your doctrine Againste these men doe I send you forth naked wythoute weapon or fense For I sende you not that you should hurte or grieue any man but that ye full of simplicitie and void of all hutte should studye and endeuour your selfes to profite and do good to euery man Seke ye not therefore help at mans hande that ye may therewith armâ— and defende your selfe against the violence and maliciousnes of the eiuil nor take you no care ne thought for your liuing or thinges necessarie but with al readinesse go ye to the buisinesse of the gospel neither carrying scrip nor wallet nor yet shooes with you for ye shal neuer want that shal bee sufficient for nature Salute no man neither the welthy lest ye seme to flattre seke vpon theÌ„ for gaine nor the indurate lest ye seme to fauour theyr vngodlinesse Nor take you no thought for house or lodgeyng there shal be those whiche shall receiue take you in at theyr doores only shewe your selfes pure and vncorrupt mynisters of the ghospell And what house soeuer ye shall entre into first wish praie for peace to the whole houshold That if there be any there that is the sonne of peace that is to say a ientill meke man and one that thristeth the most mekest doctrine of the ghospell your praier shall profite and dooe good and he shall enbrace and gladlye receiue so well wyshyng geastes that yf they dooe not so receiue and welcome you yet leate it not repent you so to haue prayed for them For you shall not lese the rewarde of this your profered seruice nor ye shall not with ouermuche entreatyng nor castyng your selues at the knees of any man require lodgeyng nor shall not as men without shame presse into the house of any of them for so great a thyng and so muche to bee estemed is not to bee offred and thruste into the handes of suche as will not gladlye receyue it and yet ought it to bee profered to euerie man Whosoeuer shall gladly and willyngly receiue you see that you tarie wyth hym not desiryng or lokyng for the pleasures of this life but forsomuche as shall bee necessarye for the susteinaunce of your bodyes drinke and fede on suche thinges as ye shal therefinde emongest theim for it is good reason that he which laboureth in preachyng and teaching the ghospell shoulde liue and be susteined by their liberalitie for whose behoufe he laboureth and taketh peine in case he haue not sufficient of his owne wherof to fynde himselfe ¶ Goe not from house to house and into whatsoeuer citie ye entre and they receiue you eate suche thinges as are set before you and heale the sicke that are therein and say vnto them the kyngdome of God is come nigh vpon you But into whatsoeuer citie ye entre thei receiue you not go your waies out into the stretes of the same and saie euen the veâ—ai dust of your citie which cleueth on vs do we wipe of against you notwithstanding be ye sure of this that the kyngdome of God was come nigh vpon you I saie vnto you that it shal be easier in thaâ— daye for zodeme then for that citie And of this thyng take ye diligent hede also lest ye straighing from house to house despisyng and setting at naught the former hospitalitie lodgeing serche and seke a more delicate lodgeyng and better furnished Leate it suffice you whatsoeuer cometh first to hande that if it shal chaunce you to come into any cities yf the enhabitauntes willingly receiue and entreteine you eate you and drinke you withoute anye choyce and without lothyng or abhorring of any thyng whatsoeuer is sette before you and to the ende ye maye be geastes the more acceptable and the better welcome and also that ye maye with the better credence preache the kyngdome of heauen heale you the sicke folkes of the same citie restore ye the weake and impotente to theyr strengthe delyuer ye suche as are possessed with eiuill spirites And all these thynges doe ye freely without reward and willyngly refusing no creature neither poore ne riche and than saie ye vnto them ye see manifest tokens of the power of God prepare your hertes and myndes to the earneste exercise of innocente liuyng For nowe draweth nere vnto you the kyngdome of God the maladies and diseases of the bodye are nowe taken awaye and ere long shall the maladies of the soule bee driuen awaye also whiche are sinnes That yf ye shall chaunce to come into any citie in the whiche there is none that wyl receiue you make ye no kynde of humble suite vnto them for any intreteinmeÌ„t but come you forth abrode into their stretes and there opeÌ„ly and in the face of the whole citie saie ye vnto them in this wyse We haue freelye withoute any hope of rewarde at your handes offreed vnto you the glad tidynges of euerlastyng life But forasmuche as ye haue despised and not regarded our office we wil take no benefite at all by you Beholde therefore euen the veraie dust whiche stucke vnto our feete we shake and cast of against you for a witnesse that we haue profered and ye forsaken that moste happie tidynges which ought not to bee layed in the lappes of such as wil none of it And yet this thing be you tyght sure of that whether ye receiue it or not receiue it the kingdom of God is verai nere vpon you that if ye wil receiue this tidynges then shal it come to your greate profite commoditee yf not to your great hurte and destruction Be ye contente this waye onely to haue reuenged your selfes If they shall any where despyse you vengeaunce shal light vpon them for it at the due tyme. For this thing verailye I shewe vnto you that in the day of the last iudgement it shal be the better with the zodomites and they shal fynde more grace at the Lordes hande then that citie whiche hathe despysed this so great gracious goodnesse of God freely offred vnto theym All menne dooe muche meruaile at the sharpe and rigorous vengeaunce of God shewed vpon the zodomites but yet dooeth this poyncte somewhat ease theym that they were neuer so many wayes prouoked to emendemente of their liues And the Iewes standyng muche in their owne conceiptes doe vttrelye abhorte and deteste
Phariseye euen the Samaritane is to bee loued of the Iewe yf he dooâ— hym good yet the Iewes who coulde perfeictlye saye by rote at their fingers endes Thou shalte loue thy God aboue all thynges thou shalte loue thy neighbour as well as thine owneself in the veraye owne person of Christe dyd breake both those commaundementes at ons being on the one parte reprochefull of theyr woordes agaynste God whose woordes they woulde not beleue whose miracles they staundreously reported to bee doen by the power of Beelzebub for the father beeing veraye God was in the sonne beyng veraye God and on the other parte they hated the neighbour which did them benefite for that they wroughte alwayes to destruye and putte hym to death who freely broughte healthe and saluacion vnto all creatures And suche an one hathe fulfilled aswell the one as the other of the commaundementes aboue rehersed which doeth in Christe both loue god aboue al thinges and man also hauyng moste highly doen for hym as himselfe For true it is that he is loued in hys membres in whome sembleablye he is offended whan their weake conscience is offended and is putte to open shame of the worlde whan they bee putte to shame and is putte to death whan they be putte to death ¶ It fortuned that as they went he entred into a certain toune And a certain woman named Martha receiued him into her house And this woman had a sistur called Marie whiche also sate at Iesus feete and hearde his woord But Martha was coumbred about muche seruing and stoode and saied lord doest thou not care that my sistur hath lefte me to serue alone Bidde her therefore that she helpe me And Iesus aunswered and saied vnto her Martha Martha thou arte carefull and troubled aboute manye thynges veraylye one is nedefull Marie hath chosen the good parte whiche shall not bee taken awaie from her With this Parable whan Iesus had taughte howe muche they were to bee loued who bestowyng theyr wholle tyme in thattendaunce of euangelicall doctryne haue none other care ne entente but to learne of Iesus the doctryne of lyfe whereof they maye geue parte vnto all persones and also how greately they are to bee loued who forsakyng and leauyng all seruice that is to be doen with the bodye dooe altogether attende suche thynges as concerne the soule there was a chaunce euen there to bee seene by the whiche thys documente and lesson may be the better enpriented in our minde for by suche plaine exaumples of experience the hertes of the grosse and ignoraunt sort are the more piththily and effectually framed For whan Iesus hauing voyd time of laisure froÌ„ other businesse was walkyng vp and downe with his disciples who hauyng geuen ouer all care of worldely matters attended onely to the gospel and nothing els it fortuned that they entred into a certain litle toune And there a certain womaÌ„ called Martha receiued and entreteined hym in her house This woman had a sistur called Marie They had eyther of theym eguall loue towardes the lorde but theyr course of liuyng was of twoo soondrye sortes The exercise also of theyr deuocion towardes God was of twoo soondry sortes lyke as in one bodye there bee soondrye vses of the lymmes and in the bodye of Iesus whyche is the churche there bee soondrye gyftes of the spirite For Marye as ye would saie makyng holy daye from all businesse that was to bee doen about the house set herselfe downe at our lord Iesus feete listenyng to hys talke wherewith she was so rauished that forgeattyng all other thynges she coulde not be plucked awaye from hym Contrariewyse Martha beeyng carefull aboute the prouydyng of the dyner ranne vp and down she was much vnquiete as one hauyng bothe her handes full and as buisye as coulde be that no manier pointe myght bee wantyng of all suche thinges as belonged to the sweteentreteinyng of the lorde and of his disciples It was one loue towardes the lorde that possessed them both but it would not suffre Mary to bee pulled awaie from his fete and it made Martha to destiere her vp and downe about the house and suffred not her to stande still by the lorde Thus dyd one and thesame zele force two sisturs vnto dooynges of two soondrye sortes whereas in louyng and making muche of Iesus they did throughly accorde Notwythstandyng Martha forasmuche as she was not hable but to her great paines to doe al thynges alone whych apperteined to the prepayryng of all thinges in ordre as it should be and sawe her sistur lyke an holydaye woman sittyng at the feete of Iesus she made no querele of vnkyndnesse to her sistur whom she knewe wel enough could not be pulled away but she halfe blamed Iesus who with suche wordes as he spake kept her awaye from puttyng to her helpyng hande beeyng than requisite Maister saith she doest thou nothyng care that my syster suffreth me to doe all the seruice my self alone Commaund thou her therfore that she helpe me orels I knowe she wyll not be pluckt away from thee except thou bidde her so great is the swetenesse of thy talke But yet in the meane time the diner must bee dressed and I beeyng but one sole woman am not able inough to dooe al that is to bee dooen At these woordes our lorde being delited with the zele of dothe the women dooeth nor disallow the diligence of Martha nor chydeth her whan she murmured against her syster but yet sumwhat taketh Maries parte saiyng O Martha Martha in dede thou art tormented with carefulnesse of dressyng the diner and art all vnquiet and drawen this way and that way about many thynges But there is one thing aboue all others necessary whiche ought continually to be doen if it might bee dooe thou make an ende of thy busynes that thou hast in hande howsoeuer thy prouidyng makyng ready for vs shall frame we shall be coÌ„tented with it But Marie hath choseÌ„ to her a great dele the better parte who hauyng forgotten thynges requisite for the body is altogether occupied in suche matters as do concerne the soule Therfore it were not reason that she should be pluckt away from thynges of the principall best sorte whiche she hath specially chosen and to be thrust oute to offices of basser seruice I doe in very good parte take this good loue and zele of thyâ—r whiche now at this tyme prepareth a repaste for me my dysciples but I am more refreshed and better filled at their handes which take into their soules my woordes that they may haue saluacion therby This is the meate whiche dooeth moste singulerly fede me this is the drinke wherwith I am refreshed Whoso is embusâ—ed with prouidyng for thynges perteinyng to the body is drawen many wayes into soondrie cares and an ende of all suche poyntes of takyng paynes shall at suche tyme cum wheÌ„ through she apperyng of immortalitie all necessities shal ceasse with whiche the wekenesse of
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
goddes hande who can not vse anye deceipte or fraude and who as he is both riche bountiful will for vile thinges repaye most precious for earthly thinges celestial for thinges transitory and shortly to bee taken awaye thynges eternally for euer and euer to endure Endeuour your selues therefore to bee grounded ryche menne in suche goodes as these geat you treasour bagges that dooe neuer weaxe olde and laye vp treasour for your vse in heauen whiche shall neuer fayle and whiche shall bee safe for you aswell from theues as from mothes For this thing we see commonlye to chaunce that in what place euery manne hath hys treasoure there hath he his hearte also For what thing a man dooeth earnestlye loue the same can he not forgeat lyke vnto a ryche manne that hath great goodes eyther layed vp at home in hys cofers or dygged in the grounde thoughe he bee abrode from home yet he hath hys hearte at home full of care and feare leste some priuye these shoulde robbe them leste any other casuall chaunce may eyther bewray or perishe hys treasour Agayne they that be in loue haue theyr myndes euermore earnestly fixed and set on the thyng that they loue But your herte muste euermore be in heauen And in heauen will it euermore bee if ye shall haue nothing on the earthe whiche ye dooe eyther hyghly esteme or loue but shall haue all your treasour safely layed vp in heauen ¶ Let your Iâ—ygnes bee girt about and your lightes burning and ye your selues like vnto men that awayte for theyr lorde when he will returne from the wedding that whaÌ„ he cometh and knocketh they may open vnto him immediatly Happie are those seruauÌ„tes whome the Lorde whan he cometh shall fynde wakyng Veryly I say vnto you that he shall girde himselfe about and make them to sit downe to meate and he walkyng by shall minyster vnto them And if he come in the seconde watche yea if he come in the third watche and fynde them so happie are those seruauntes This vnderstande ye that if the good man of the house knewe at what houre the thefe woulde come he woulde surelye watche and not suffer his house to bee broken vp Be ye therfore ready also for the sonne of manne will come at an houre whan ye thynke not The tyme is shorte with all earneste endeuour ye must attende that ye hoorde vp in heauen a great heape of good weorkes The daye approcheth euen at hande in whiche euerye one of you shall for the seede that you haue sowed of temporall thynges reape an harueste euerlastyng But because thys daie is to you vncertaine ye muste continually froÌ„ time to time bee prepayred and readie against it come And that shall ye bee if ye shall not bee stopped ne staighed with any lettes or impedimentes of wordely thinges if ye shall not haue leat slippe any occasion of doing good Agaynst the cumming of thys day than eat your loignes from time to time be wel girt about leat light burning candels be in your handes that ye may be like vnto wise and feithful seruauntes who because they are vncertayne what houre their lorde wil returne froÌ„ the wedding they stande continually in a redinesse watching with torche-light to the ende that assone as he beyng come home agayne shall knocke they may by and by open the doores vnto hym Thys diligence of seruauantes shall not be displeasaunte to the lorde or maister but happy may they bee yf the maister sodaynly cumminge shall see theym watching For this I saye vnto you for a certayntie that the maister shall geue agayne to theym an excedyng large rewarde for that pleasure and seruice whiche neuerthelesse it was their bounden dutie to doe For he agayne on hys partie shall girde hymselfe and diligently watching what euery one requireth to haue he shall as a seruitoure geue it theym hys owne handes Neyther dooeth it make any force in what parte of the night he cometh for it was his pleasure to haue that thyng vncertayne but at whatsoeuer watche of the night he cometh whether in the secounde or in the thirde or in the veray dead of the night happy shall the seruauntes bee yf the lorde shal finde them in a due readinesse There is therfore no slackenesse to be vsed in this life But so muste men liue as though that day shoulde come euen at this present houre For it shall sodainly and vnwares steale vpon the worlde therfore muste men alwaies prouyde that it maye not come vpon theim beyng vnready For after that he shall be ous already come it will by that time be ouerlate to amende the slepinesse afore paste There is none so sluggyshe a mayster of an house that woulde suffer to haue an hole dygged throughe into hys house by a nyghte these if he knewe afore hande what houre the thefe woulde come That if suche an one dooeth kepe continuall watche that he maye not bee spoyled of hys worldelye goodes howe muche more is it youre parte to watche that ye maye not lese the blisse euerlastyng As the nyghte thefe comethe stealyng at suche an houre whan the folkes of the house are moste harde and dead in slepe and leaste loking of all is for any body to vndermyne it so shall the sonne of man sodaynely come at suche an houre whan ye shall leaste of all mystruste or thynke that he will come Therefore in asmuche as that same tyme is to you vnknowen and yet vndoubted it is that come he will bee ye contynually readye well armed and furnyshed with good weorkes and lyghte as menne clene rydde and voyde from all lettes or encoumbraunces of thinges worldely ¶ Petur sayed vnto him Maister tellest thou thys similitude vnto vs or to all men And the lorde sayed Who is a feithfull and wise stewarde whome hys lorde shall make rewler ouer his householde to geue them their duetie of meat in due season happie to that seruaunte whome his lorde whan he cometh shal finde so dooing Of a trueth I say vnto you that he wil make him rewler ouer al that he hath But and if the seruaunt say in his herte my lorde will differre his cumming and shall beginne to smyte the seruauntes and maydens and to â—ate and drinke and bee dronken the lorde of that seruaunte wil come to a day whan he thinketh not and at an houre whan he is not ware and will heâ—e him in pieces and geue him his rewarde with the vnbeleuers Petur whan he had hearde these woordes sayde vnto the Lorde maister whether is it thy pleasure that thys parable shall appertayne properlye and directely to vs alone that are thy disciples or els dooeth it indifferentlye concerne and touche all people Than the lorde in suche sorte attempereth hys aunswere that he denyeth it not in some behalfe to perteyne to all menne that couet to atteygne euerlastyng saluacyon but specially he signyfyeth it to concerne suche as haue the despensacion and disbursing of
gods worde committed vnto them And he added an other parable to that that wente afore to the ende he woulde the better enkiendle his disciples perpetually to bee incuÌ„bent vpon theyr office and he also propouned and set before them aswel a rewarde whan they had duely executed theyr office as also a punishmente to any suche as were slacke in his office A rare thing it is saieth he emong men to finde an experte and a feithfull stewarde to haue the dysposicyon of ones goodes who whan hys maister is from home in a straunge countrey will see well to hys householde of whiche he is made ouerseer and deputye not to vse hymselfe as a Lorde or a tyranne ouer it but oute of the tresoures of hys Lorde to bring furth pay vnto euery body his due allowaunce as much as conuenieÌ„t is and at suche times as is requisite Blessed shall that seruaunt be whome hys lorde sodaynly returnyng home shall finde attendaunt vpon his office For hauing approued and tryed hys vpright trueth and diligence in the proporcions assigned out vnto him he wil make him rewler of all his goodes and wil â—ouchesalue to vse hym in manyer as halfe a partener with hymselfe of all his goodes and substaunce In the contrary parte in case the said seruaunt be neither one of honestye to truste vnto nor yet wyse and experte in hys offyce but taking a pryde through the absence of his lorde and by reason of the office of stewarde or deputie commytted vnto hym shall saye in hys owne mynde my maister doothe nowe sette a long daye of cummyng home agayne and peraduenture he will neuer come agayne in the meane tyme I will dooe all as myne owne fansie seruethe me and thus shall beegynne to vse crueltie ouer his felowe seruauntes bothe men and weomen not onely not feedyng them of his wheate that is theyr mayster aswell as hys but also pumbleyng and beatyng them and vsurpyng a certayne tyrannye ouer hys other felowes he dooe for hys owne parte all the whyle eate and drynke and bankette and vse to drinke himselfe dronke wastfully consuming his maisters goodes in filthye sensuall pleasures and in tyottous excesse what iudge ye that suche a stewarde shall haue for hys laboure Forsouth hys lorde shall returne home agayne at suche a daye whan he was not looked for and at suche an houre as he was not knowen of and the seruaunte dooynge whatsoeuer hymselfe lusteth without feare or care hys lorde shall separate and cutte of from hys housholde nor shal vouchsalue to suffer hym to bee one of hys house but shall rekon hym in the noumber of the other vnfeithfull persones assured to suffre condygne punyshemente forasmuche as he woulde not bee myndefull of hys office An euangelicall stewarde and dispenser of Goddes woorde can not by any thyng better winne his lorde and maisters herte vnto hym then whan his lorde is absent to represent the gracious bountie of him towardes the neighboure and not to thynke himselfe a lorde ouer the neighboure but remembre that he is a felowe seruaunte with him ¶ The seruaunte that knewe his maisters will and prepared not himselfe neyther did according to his will shall bee beaten with many stripes But he that knewe not and did commit thinges worthy of stripes shal be beaten with fewe stripes For vnto whomesoeuer much is geuen of hym much shal be required And to whome men haue committed muche of him will they aske the more And certes the more perfeict knowlage that a man hath or shall haue of the veritie euangelicall so muche the more grieuous shall hys condemnacion be if he be negligente or slacke to folowe that he hath learned to be the righte way For the Gentiles to whome the trueth hath neither by meane of the law ne by meane of the gospell bene shewed shall be nothing so sore punished as the Iewes whome the law of Moses did instruct to some forwardnes in godly exercise And emong these againe the Phariseis suche as are experte in all the poynctes of the lawe shall be more sharpelye punished then the symple ignorauntes But moste grieuous punyshemente of all others shall they haue whome the trueth being wel knowen whom so many miracles whome my liuely exaumple hath not moued to the zele and earneste exercyse of theyr duetie towarde God I haue hydden nothyng from you Whatsoeuer thyng my heauenly fathers will hath bene that ye shoulde knowe by meane of me I haue opened and declared it vnto you Beware ye therefore by the exaumple afore goyng of the negligent seruaunt that regardeth not hys maysters commaundemente For suche a seruaunte as hys maister hathe had and vsed in higher degree aboue the rest as one to whome he hathe commytted the disbursing and bestowing of hys goodes to whome he hathe opened the priueties of his counsayle whome he hath put his truste in whan he went into fer parties from home excepte he shall dooe that he is commaunded to dooe and shall prepayre hymselfe to the executyng and dooyng of suche mattyers as he knewe that hys maister woulde with all his hearte haue to bee dooen he shall abye with manye a sore strype But whoso shall bee of the noumber of the seruauntes to whome the lorde hath not opened the will of hys hearte yf suche an one shall dooe any offence woorthye punishmente he shall drinke but with a fewe stripes Than is there no cause why the despensacion of Goddes woorde and of the ghospell beeyng commytted to youre charge shoulde make you any thyng the more haulte in takyng vpon you but rather the more carefull to discharge youre duetie well He dooeth more verayly take vpon hym a charge then an honoure whoso taketh in hande any office or ministracion in the churche It is a thyng of free gratuitee that is so commytted vnto anye man and it is committed vnto euerye man of veray purpose to bee broughte furth and vsed to the common vtilitie of all the whole housholde indifferently And lyke as maisters doe require a more streight and precise accoumpte at the handes of suche an one whome they haue put in trust with moe thinges then an other so at the handes of such an one to whome a larger gifte or ministracion of knowlage and of autoritie hath bene geuen of God there shall more be required then at the handes of the others and to whose credyte a larger and greater ministery hath bene deputed the moe persones that he oughte to haue dooen good vnto so muche the more shall there at hys hande bee required The more learning that thou hast with so muche the better will teache thou the richer that thou arte so muche the more gladly relieue thou the poore the more that thy power is so manye the moe persones leat thyne auctoritie draw and bryng vnto the ghospell It is an other mannes that thou haste and not thyne owne and the true owners will is to haue lyberally bestowed vpon others that
so the kyngdome of God whan it shall moste of all seme to bee extincte and vtterly abolyshed for euer euen than shall it sprede furthe it selfe abrode in moste largest compace of all And agayne to what thyng may I saye the kyngdome of God to bee like It is lyke vnto a litle lumpe of leauen which a wise housewyfe did hide in three bushels of mele poured together and there leafte it as ye woulde saye buiried vntill the strength of the leauen by litle and litle turned all the sayed mele though there were a great quantitie of it so in lyke manier the lowe and humble doctrine of the gospel shal one day throughly possesse all the vniuersall nacions of the worlde And he went through all cities and tounes teachyng and iourneying towardes Hierusalem Than sayed one vnto hym Lorde are there fewe that be saued And he sayed vnto them stryue to enter in at the streight gate for many I saye vnto you wy I seke to enter in and shall not be hable Whan the good manne of the house is rysen vp and hath shut to the doore and ye begynne to stande without and to knocke at the doore saying Lorde Lorde open vnto vs and he aunswere and saye vnto you I knowe you not whence yeare than shall ye begynne to saye We haue eaten and dronken in thy presence and thou haste taught in our stretes And he shall saye I tell you I knowe you not whence yeare departe from me all â—e that woorke iniquitie There shall be wepyng and gâ—ashyng of tâ—the whan ye shall see Abraham and Isaac and Iacob and all the Prophetes in the kyngdome of God and ye your selfes thruste out And they shall come from thâ—â—aste and from the weste and from the northâ— and from the south and shall sytte downe in the kyngdome of God And beholde there are last which shall be firste And there are firste whiche shal be laste Iesus after that he had thus muche spoken made haste to the place where the grayne of the saied mustarde seede was to bee dygged into the yearthe and where the leauen was to be hydden in the meale For he was on his iourney towardes Hierusalem where he knewe that he shoulde bee slayne But by the waye as he went throughe euery citie and strete or village he taught all creatures because there shoulde no piece of tyme be loste to the ghospelwarde And because he had tofore taught certayne high matâ—ers concernyng that menne shoulde sell all the substaunce that they had concernyng howe men should liue from hande to mouthe after the manier of the rauens and the lilies and concernyg howe one ought not to continue in strife and contencion with the aduersary a certaine persone cometh vnto him and saied Mayster is it true that there are but fewe whiche atteigne to saluacion For I iudge that there is not so great a multitude that wyll enbrace these thynges whiche thou teacheste And yet on the othersyde the parable of the grayne of mustardsede and of the lumpe of leauen appereth to promise the contrarye that is to wete that the effectuall power of the kyngdome of God shall come to many Than Iesus willyng to shewe that in dede the fame and the knoweleage of the doctryne euangelicall yea and also the working of miracles should come vnto veray many but yet that no man should come to saluacion which would not lay clene a waye from him all lustes and desires of this worlde and bee a folower of poore Christe sayed dooe all the earnest endeuoure and labour that ye can to enter by the narowe gate That thing maye not suche persones atteygne as iye slugging full of slouthfulnesse Menne muste putte their good willes and labour therto the entreyng is narowe but it leadeth to the wyde waye of the kyngdome of heauen This gate can not receyue suche as are burdened with rychesse suche as haue an heape of honours and promocions vpon theyr backes suche as are full paunched with excessiue delicate fare suche as are heauie laden with couetise suche as are puffed vp and swollen with pryde They that are of suche sortes do choose the brode and the wyde roumed waye and at the fyrst vieu delectable and flatteryng but ledyng the streight pathe to death And therefore make ye greate shifte to entre now whyle the waye thereto lyeth open shake of and caste from you all your packes and fardels that the narowe entreaunce maye be hable to receyue you For this I playnly saye vnto you There shal be one daye many whiche shall bee desirous and faine to enter and shall not be suffred to enter by reason that the commyng thereto shal nowe be stopped vp For whan the good man of the house shall be gon in and shall haue shutte the doore after him which dooeth now stande wyde open for all persones that will doe theyr true endeuour to goe in than beeyng ouerlate to emende ye will acknowleage your errour and hauyng enuie at suche as are entred ye shall begynne to stande watchyng at the doore and to knocke at the gates saying Lorde and Maister open the doore vnto vs. Than the good maÌ„ who could not be heard afore whan he desyred you to come in shall agayne not heare you but shall aunswere in this manier I heare the name of Maister but I knowe none of you for my seruauntes goe ye and seke hym whome ye haue serued Than shall ye begynne to saye Maister how happeneth that thou wilt not nowe knowe vs Thou were borne emong vs we haue eaten and droÌ„ken with thee in coumpany and in our stretes hast thou taught many a lesson and we are thy disciples yea and moreouer in thy name we haue healed sicke folkes and haue cast out deuils Here at these wordes shall the good man aunswere These thynges that ye reherse do not make vnto me disciples of the true right sorte Him that foloweth thesame steppes that I haue goen hym will I knowe for my disciple Whose men or from whence ye are cannot I tel Hence away from me it shall nothyng auayle you to haue knowen the lawe to haue heard me teache shall nothyng auayle you the cousinage or kynred of birth or nacion or the familiaritie of conuersacion in eatyng and drynkyng with me shall nothyng auayle you miracles shewed and doen in my name shal nothing auayle you Whosoeuer enuieth or hateth his brother whosoeuer seketh waies for his owne glory with the iniurie of Gods glorye whosoeuer preferreth money before the loue of his neyghbour suche an one of whatsoeuer nacion he is come is none of myne Go your wayes hence therfore to receyue the rewarde mete for you at the handes of hym whome ye haue wurshipped and serued My seruauntes because they haue with me and for my cause suffred persecucions and tribulacions shall with me enioye the pleasaunt swetenesse of the feaste that neuer shall haue ende Ye the which haue set more by the pleasures of the
many affliccions in this worlde and by the selfesame parable dooeth he feare the phariseis the Scribes the experte lawyers the priestes the headmen the ryche folkes the proude sorte the fierce perillous men and such as liue to the behoufe commoditie of themselfes and no mo to the ende they myght at leastwyse for feare of punishemente if they would none otherwyse refourme their vngodly lyfe For otherwyse it shoulde come to passe that they should there an other daye bee mocked again whiche here in this worlde were mockers and skorners of Christe whan he called them to better waies The xvii Chapter He saied vnto his disciples It cannot bee but offences will come Neuerthelesse woe vnto him through whom thei come It were better for him that a milstone were hanged about his necke and he cast into the sea then that he should offende one of these litell ones Take hede to your selfes If thy brother trespace against thee rebuke him if he repent forgeue him And though he sinne against thee seueÌ„ times in a daye and seuen tymes in a daie turne again to the saiyng it repenteth me thou shalte forgeue him NOw so was it decreed by the heauenlye father â–ª so was it expedient for the saluacion of mankynde that the proud Phariseis should bee offeÌ„ded with the weakenesse of the humain bodye nature whiche the Lorde had taken and that the same Phariseis shoulde punishe hym with affliccion yea and also should putte hym to deathe beeyng in fourme of pouerty of low degree brought in fourme of mekenes humilitie that thei should also be in mind to shew neuer a whit more of mercy or fauour to his disciples neither if they folowed the steppes of their maister But as the vnbeliefe of the eiuil disposed vngracious sort doeth wrappe the godly in affliccions so is the pacient suffreing which the good meÌ„ haue in them an occasion of the greater daÌ„nacion to the eiuil But yet neuertheles God vseth the malice of suche ferre otherwyse theÌ„ thei meane it to the benefite of the whole world Iesus therfore sayeth vnto his disciples emong whoÌ„ was Iudas who was afterwarde to bee the causer fyrste beginner of offence that is to say of slaundre grutche of conscience an occasioner to betray Iesus vnto death being a man after the worldly estimacion selie of lowe degree Albeit yâ— wickednesse of the saied Iudas made the redeÌ„pcion of the world the sooner to come his daÌ„nable ende was an holsome ensaumple to all creatures It cannot bee auoided ne chosen saieth Iesus but that offences must shall happen but yet is that none excuse to him through whose default such offence of conscieÌ„ce shal arise For it were a great deie more expedient for such an one to be cast headloÌ„g into the sea with a great lidger milstone tied about his necke then to be an occasion of suche slaundre or offence to one of these that are such litle tendre ones to the worldeward For they haue God to be an auenger of their cause who thinketh hymselfe to bee hurted in thesame litell ones whan they are hurted And a lesse my sauenture it is for a man to endure punishement here in this world bee it neuer so sharp then by offending the conscieÌ„ces of litle ones whoÌ„ God loueth wilfully to seke procure euerlasting tormentes in helle Beware ye therefore It lieth not in you to auoide but that such slaundres of conscience shal arise but it is your partes to beware that none suche arise through your faulte or occasion And the best way or meane howe for you to auoide that no such offence of conscience maye bee imputed to you is if not onelye ye shall not geue anye occasion of slaundre or offence of conscience to any body through your fault but also yf anye suche thyng bee ministred vnto you by others ye eyther wype it cleâ—e awaye through your mildenesse or elles suffre it with your good exaumple of pacience and in no wyse dooe the like to any of them again For ye shall haue vexacion and vproares arise against you not at the handes of the wicked sorte onely but also beeing as ye are mortal menne made of frail metalle there shall euen emong youre selfes manye times arise offences and trespaces whiche ye muste remedye with brotherlye and charitable admonicion whose proprety and condicion is neyther to bewraye or disclose the offendour if there may be anye reformacion in him and yet to haue pardone readye for hym in case he repente and bee willing to emende If therefore it shall by any chaunce happen that thy brother haue commytted any trespasse agaynst thee doe not â—ynke at the fault as though thou knewest it not leste the leattyng it to escape vnspoken of maye bee to the other an occasion of more boldenes eftsons to do the lyke but playe thou the faithfull phisician that is to saye shewe thou him his disease with a lighte chydyng in secrete to the ende he maye bee refourmed with beeyng ashamed of that he hath doone He wil sooner heare a frendely man that shall tell hym of hys faulte then a troubleous or brablyng accuser whome he must repute and take for an open enemie For suche is the nature of manne for the moste parte that he will with a better will sette himselfe in a staigh and quiette by good aduise and counsaile then he will yelde to be ouer troden with wrong It cannot but appere to bee a great poyncte of ientilnesse whan one secrtely telleth a bodye of his faulte But he that openlie detecteth a manne and requireth to haue hym punished semethe not to bee of any suche minde or will to cure his brothers sore but rather to notifie and publishe the same to his dishonestee and open confusion That in case thy brother beeyng tolde of his faulte by the shall emende and acknowelage his offence leat forgeuenesse bee ready whiche maye familiarly and louinglye receiue him again as soone as he is refourmed and so ferre bee thou froÌ„ on s thinkyng howe to redresse it by auengemente that thou saue the parties honestee also as muche as in thy power lyeth That if the same partye through humain frailtie shal eftsones be falleÌ„ in relapse of thesame or an other suche lyke offence yea although he trespace against the seuen tymes in a daie and than doe seuen tymes in a daye repente agayne and earnestelye appliyng himselfe to pacifye thee shall saye I haue doone amysse I am sorye for it forgeue me forgeue thou him the faulte from the botome of thy herte This ientilnesse of forgeuyng and releasyng one an others offences and trespaces shal after a muche better sorte mainteine peace and concorde emong you then mutual requiting of one shrewde turne or displeasure for an other ¶ And the Apostles sayed vnto the Lorde increace our faith And the Lord saied if ye had faith like a grain of mustard sede ye shoulde saie
that the paâ—tie whiche is the begger maye be worthie to haue the more benefite And in moste diepe derkenesse do suche people lye which wurship stockes and stones in stede of God to whome theyr moneye to whome their bealye is their god who are bondeseruauntes to ambicion to leacherie and suche as set the world in an vproare through furious rageyng warres Suche persones if they cannot yet come to approche nere vnto Iesus because they cannot see yet at lestewise at the noyse of suche as doe throughoute the whole worlde preache the glorie of Iesus leat them aske what matier is this And whan they shall knowe that Iesus is passyng by leat them not suffre the presente occasion to slippe away but leat them with pieteous criyng wery his eares And in case the priuie conscience of their naughty and eiuil dedes afore past counsail theÌ„ to kepe silence leat the clamoure of the faythfull beleuyng herte so muche the more instauntly knocke at the dores of his eares Iesus is not deafe ne harde of hearyng to any body that asketh with faithful trust in hiÌ„ he is of power hable to geue that is asked He ceâ—ies passeth by but he wil not go very ferre paste if one strayne his voyce And happy is the begger that euer he was born at whose voice Iesus stayeth on his way And what meruaill if he stayed at the voice of one speakyng vnto him sence he vouchsalued to cuÌ„ so ferre a iourney vnto a shepe that was lost But more happy is the blind man after he is brought vnto Iesus For now is he very nere to his health Neither caÌ„ he loÌ„g be blind whoso hath approched to the fountain of al light Thatsame lord beyng the fountain of all glory doeth not put away the begger from him man being a sinner disdaineth the neighbour After that thou art cum in preseÌ„ce afore Iesus after that thou art gon away froÌ„ thy selfe there is no nede of any long praiyng no more but speake the woord what thou wouldest haue but speake it with a perfite faith and affiauÌ„ce coÌ„ceiued not on thine own merites but on his great power and no lesse goodnes And immediatly shal thy sight cum again and saluacioÌ„ both together For at once assone as Iesus had said Loke thou vp he had his sight and of a beggar became a folower of Iesus traine and an open declarer of gods goodnesse Yea and moreouer the people also whan thei had seen so notable a miracle gaue laude and praise vnto god The .xix. Chapter And he entered in and went through Hiericho and behold there was a maÌ„ named Zacheus whiche was a rewler among the Publicanes and was riche also And he sought meanes to see Iesus â–ª what he should be and could not for the presse because he was litle of stature And he ranne before and clymed vp into a wild figgetter to see him for he was to cum that way And wheÌ„ Iesus came to the place he loked vp and saw him and said vnto him Zachee cum doune at once for to day I must abide at thy house And he came doune hastily and receiued him ioyfully And whan they sawe it they all grutched saiyng he is gon to tarry with a man that is a sinner And Zacheus stode forth and said vnto the Lord behold Lord the half of my goodes I geue to the poore And if I haue doen any man wrong I restore him fower folde Iesus sayed vnto him this day is health happened vnto this house because that he also is becum the chylde of Abraham For the sonne of man is cum to seke and to saue that whiche was lost ANd this same blynde man to whome the Lord restored the vse of the light doeth in a figure not vnaptly signyfie the people of the Gentiles For as for the Iewes the lawe gaue sum piece of lyghte vnto them But the Gentiles laye in moste diepe derknesse of ignoraunce in so muche that among thesame a greate manye there were whiche verily beleued that there was no God at all and some others beleued that there were Goddes innumerable but thesame more full of mischief and abominacion then the very men selfe Againe sum thought that God tooke no care for the gouernaunce of worldly thinges Yea and sum also there were which reputed and vsed the soÌ„ne the moone oxen dogges apes yea and lekes and oynioÌ„s for Gods Among the Gentiles there were that knewe no laweful ne determinate bandes of matrimony but fulfilled the lust of the body in going together one with another after the maner of bruit beastes Sum there were also with whom it was accounted a naturall thyng to haue killed theyr parentes whaÌ„ they were aged Others again there were among whom it was a thyng lawful and vsuall to eate mans fleashe Sum there were with whom it was an highe poynte of deuocion and of seruyng God to kyll their mooste derely beloued children for a sacrifice to this or that deuil What caÌ„ there be more lamentable then this blyndnesse And yet this blynd man beeyng poore and destitute of all vertues perceiued Iesus whan he passed by whoÌ„ the nacion of the Iewes put away whan he came to them he streyned his voyce of fayth criyng aloude Thou sonne of Dauid haue mercy vpon me He coÌ„strained Iesus to stay in his goyng he deserued to be asked what he would haue doen to hym he confessed his blindnesse he shewed the desire of his hert lord that I may haue my syght he receiued that he plainely in fewe woordes craued Of a wurshipper of monstreous thynges he was made a wurshipper of Iesus of a bondseruaunt to deuils and to all maner vices he was made a disciple and a folower of Iesus of a common beggar and crauer of a miserable almes he was made a publisher of the power of god And many a tyme more then once or twise are exauÌ„ples of this kinde laied in the lappes of the Iewes to the end that either thei should ameÌ„d froÌ„ their vnbelefe orels they should make it open manifest for the time to cum that they were worthilye cast of as meÌ„ that would not be made whol And this figure certes was shewed at the enterauÌ„ce of the citie of Hiericho but an other more euident exauÌ„ple sheweth it self anon after within the citie selfe For as the lord beiÌ„g entred into Hiericho was goyng along through the middes of the citie encouÌ„paced on euerye side with an exceadyng thicke presse of the multitude of all sortes there was a certain man zacheus hauyng his name of the thing and propertie that was in him that is to wete a man feruent in the earnest loue and desyre of righteousnesse whereas in dede he was an head man among the publicans yea and riche withall and whereas neither the kynde or trade of his liuyng ne the paÌ„pering of fortune did very well agree with suche an hert And holdeÌ„ he was with a great desire to see Iesus to the entent
it had none yet it was nowe tyme that after the figures of the law and after the holy saiynges of the prophetes it should bring foorth the fruite of euangelical godlines This was thatsame figtree which the Lord commaunded to be cutte vp by the roote onlesse whā doūg wer laied about the rote therof it would leaue to be still barain and it was nigh barain in dede had not zacheus climmed vp stand vpon it That same stemme of the Iudaical figtree brought foorth grosse vnsauery and vnrype people but after that zacheus had climed vp the tree that is to saye assoone as the people of the Gentiles was graffed in now begonne it to bring foorth fruite such as the Lord Iesus loueth Of the Iewes he was many hundred yeres loked for at last he came vnto thē he walked to and fro dayly in coumpany with them and yet was not knowen among theym The people of the Gentiles had no more but heard of the fame and report of Iesus and beyng enkiendled with loue to know thesame Iesus whō the Iewes hanged vpon the tree they ranne before the Iewes in feruentnes of faith and acknowelagyng their own vnrighteousnes lowe as they wer contemned the lettre of the lawe contēned the ceremonies and figures which the Iewes euē yet at this day embrace for the very true substaūce of the thynges selfes and thorough euangelicall faith they see Iesus passing by in his Apostles and acknowlage hym and therby deserue to haue Iesus cum to them to be their geaste and of his owne offre to soiourne in their house forasmuche as the vnbelefe of the Iewes had expulsed and banished hym away frō them All this while dooeth litle zacheus sitte still in the tree with ready iyes lokyng for Iesus that was yet cummyng a good preatie way of and was not yet throughly taughte by what marke he mighte knowe Iesus sauyng onely that he was in a perfite hope and trust of the thyng whiche he earnestly wished and desired But whan the people came to the sycomore tree zacheus peraduenture was a matier of laughter and a good sporte to a great many forasmuche as beeyng a welthie ryche man and in the office of customer he stoode alofte in a tree to bee a gazer vpon one man and no mo For he coueted not to knowe any other man sauyng onely Iesus Than Iesus beyng delited with the notable fainnesse of the man whiche fainnesse he shewed by his veray facte by his countenaunce and by his earnest lookyng with his iyes albeit Iesus had espyed hym afore too yet to shewe vnto the Iewes an exsaumple of prompt beleuyng he cast vp his iyes on high and sawe zacheus And looke for no lesse at all tymes then some notable benefite of saluacion as often as Iesus doeth vouchesafe to looke vpon anye persone For his iyes haue a medicinable kinde of charming The other sought no more but onely to see hym but in vayne doeth suche a partie see Iesus whō Iesus doeth not agayne vouchesalue to behold with his iyes Auaunce thyself vp from lowe and vile thynges and Iesus will loke vp vnto thee The loking of Iesus vpon any man hath a porcion of good lykelyhood to come but a matier and token of greater blysse it is to heare Iesus voyce For where zacheus did nomore ne none other but beholde Iesus the Lorde of his owne mere mocion sayed vnto hym callyng hym euen by his name too as a manne knowen vnto hym zacheus come thou down quickely for this daye muste I soiourne in thy house We haue heard how the Lorde hath oftentymes goen to dyners to mēnes houses whā he hath been desyred but we haue not at any tyme heard that euer he dyd of his owne mynde come in and make hymselfe a geaste with any man whan he was not bydden Yea and so to do is of all men for the moste parte taken for a poynte of homely curtesie but the Lorde had beholden the affeccion and herte of the man within who sette so muche by hauyng a sighte of hym as he passed by He would haue assayed somewhat ferther hadde not his owne priuie knowelage of his vnwoorthinesse been a lette therof Thus dyd he thinke in his owne minde Blissed are these that haue had the happe to cleue vnto suche an one and whose happe it is to beholde his face daylye in presence with hym and whose chaunce it is to heare his voyce standyng harde by hym The Iewes and none others haue so muche good happe I am a Publicane It is euen with the largest for suche an one as I am to haue hadde a syghte of hym as he passed by There had come no woorde oute of his mouthe to bydde Iesus to his house but suche an herte was an excedyng courteous bidder of a geaste and the Lord Iesus loueth well to be bidden after suche a sorte Suche an one as vpon acknowelageyng of his owne weakenesse in his conscience dareth not bee so bolde as to craue the thyng which he wisheth and in his herte would fayn haue suche an one doeth obteyne more then another that biddeth Iesus to his house as though he would bynde Iesus vnto hym for dooyng hym suche a pleasure Peter neuer came nerer vnto Christ then whan he sayed Goe out awaye from me mayster for I am a felowe that am a synner That other man also was a piththie and an earnest bidder of Iesus which sayed vnto hym Maister I am not a manne worthie that thou shouldeste entre vnder the roufe of my house For Iesus was now alreadie in the sayed parties house whiche was a certayn Centurion whan his young felowe was made whole though Iesus bodye came not there For there is Iesus wheresoeuer is health and recouerie And here Iesus thirsted the redempcion of mankinde and therefore he biddeth Zacheus to come down quickely For nowe was it time that redempcion whiche was to passe awaye from the Iewes shoulde bee transposed and putte ouer to the congregacion of the Gentiles for there muste Iesus soiourne and abyde vntil the consummacion and veray last ende or closing vp of all tymes to come because he might not be suffred to abyde emong the Iewes From an high he had stand watchyng for Iesus through feith he came downe to the office and duetie of godly deuocion for it is not enough to vieu Iesus to gaze vpō hym as often as he nedeth a place of soiournyng and therof hath Iesus nede as oftē as the neighbour hath nede And what doeth Zacheus hereupon not a woorde doeth he geue to aunswere for earnest affeccion of the herte doeth often vse to take awaye a mannes speakyng but he doeth as he is bidden without making any tariaunce down cōmeth he quickely For it is not cōuenient to tarrie whansoeuer Iesus calleth vs. The Iewes were called and they make theyr excuses but Zacheus beyng veray foreward and full of reioycyng entreteyned Iesus in his house O
ignorauntes the symple sorte and suche as can no skyll of fraude or falsehoode appeare to bee of the Assishe kinde but they haue the lorde to theyr directour who will not leat them straygh out of the way who not onelye vouchesalueth to sytte on theyr backes but also to haue hys habytacion in theyr heartes whiche he gouerneth with hys owne spirite And the beastes were bare vntil than but the Apostles doe couer theÌ„ al ouer with their robes that is with theyr doctrine and with exaumples of holy conuersacion preparing them for Iesus to geatte vp vpon whiche Iesus what he once dyd after the fleashe the same he neuer ceassethe to dooe after the spirytuall sence The way was rough but the same way dooe the disciples make sure enough to goe vpon by spreadyng theyr garmentes abrode vpon it that is shewyng the way of godly conuersacion to be easye in case a man goyng by the exaumples of the holy submit hymselfe to be vnder the lorde Iesus Than goe they vpon braunches of palmes and vpon greene leaues of trees that is by the memorye of the mattirs the virgins and the confessoures continuallye bearyng floures and keping theyr freashe grenesse For what a great noumber of good exaumples doeth on euery syde offer themselues vnto such as are entred in the way of godly deuocion Great store of such exauÌ„ples doe the very bokes of the Iewes minister eueÌ„ to the GeÌ„tiles also And these shew tokens of gladnesse in thys coltes behalfe whoâ—oeuer they bee that acknowleage Christe for theyr lorde and owner Neyther doe there want Phariseis at thys day too ne neuer shall want or fayle in whome the glorye of Chrste shall cause herte burning and enuie For they had lieffer haue it cryed vnto themselues Osanna in the highest lauded be he which cometh in the name of the lorde wheras they come not in the lordes name but in theyr owne But the Iewes euen at thys daye kepyng sylence of the glory of Christ whiche they haue enuye at the stones vnceassauntly crye it out being nowe become the children of Abraham Here doe the people of Hierusalem crye awaye with hym awaye with hym dooe hym on the crosse Irishe men Scottes Englyshe men Frenche menne Sarmacians Germaines crie landed be he that cometh in the name of the lorde Such people as whyle they sette theyr heartes on aduauncyng theyr owne glory doe labour to derken the glory of Christe and those whiche for the respect of theyr owne priuate commodytye dooe suppresse and depraue or corrupte the sinceritie of holy Scripture whyle they desyre to haue theyr owne greatnesse set out in mens talke and the glorye of Christe to be leaft vnspoken all suche veraylye playe the partes of those Phariseis whiche attempted to stoppe the mouthes of the chyldren of the Hebrues whiche chyldren God had enspyred to sing foorthe the glorye of hys name and of hys sonne whome he had geuen a salueour vnto the worlde Yea and thys poyncte also hathe some holesome significacion in it that there is firste a stiepe cumming downe from the mount of Oliuete and than afterwarde an euen and smoothe waye ouer a playne and anon agayne an other goyng vp vnto the mounte of Sion for vpon thys mounte of Sion was the temple of the Lorde builded Except the former mount had oyle wherby the light of feyth might be nourished and maynteyned there coulde bee no cummyng downe from the affyaunce of the lawe by which the Iewes swel in pride nor from trustyng in philosophie by which the Gentiles thinke themselues ioly felowes For the firste steppe and degree of growing forwarde in goodnesse is through feyth But than muste we approche the house of the cheke for Bethphage is so muche to say in the Sirians tounge For thys is the cheke not that puffethe vp in haultenesse of mynde or looke but that is ready to come foorth with the confession of our offences committed agaynste God Neyther muste we bee ferre from Bethanie whiche is called the house of obedyence For all creatures are not obediente vnto the ghospell But yet herehence cometh the begynning of health After the downehyll the waye lieth ouer a playne being on euery syde strawen with the braunches of good exaumples vntyll we eftsones come to the rysyng vp of the hyll towardes the mounte of Sion whiche is called the tooryng hylle or peake or hygh beacon place or watchyng toure from whence to see a ferre of For thys is verayly that same hygh toppe of vertue out of whiche as it were out of an hygh peake or beakon place altho thynges are a great waye beneath looked downe vpon and contemned of whiche thys worlde maketh greate moustre and shewe as if they were hyghe thynges aboue the moone And the mynde beeyng nowe drawyng well towardes heauen beholdeth suche thynges as are euerlasting and the which doe surmount the coumpasse of al mans reason ¶ And Whan he was come nere he behelde the citie and wept on it saying If thou haddeste knowen those thinges whiche belonge vnto thy peace euen in this thy day thou wouldest take hede But nowe are they hidde from thyne iyes For the dayes shall come to thee that thy enemies also shall cast a â—antie about thee and compace thee rounde and kepe thee on euery side and make thee euen with the grounde and thy children which are in thee And they shall not leaue in thee one stone vpon an other because thou knowest not the tyme of thy visitacion And whan the lorde Iesus was nowe come so ferre onward that Hierusalem was somewhat nere and was full in fighte afore him viewing and beholdyng the same cytye portely and gorgeous of buildinges flourishing in menne in richesse and in opinion of holinesse and deuocion towardes God proude of their state that the world was in at that presente day and voyde of all thought and care by reason they knewe not of thextreme distresse and myserie that was to come vpon them he being earnestly moued with compassion wept and with woordes sodaynly brastyng out without any suche talke afore goyng as it were one sighing and sobbing for sorow he muche lamented the destruccyon of the same citie and spake to thys effecte ensuyng If thou also dyddest nowe as well as I dooe knowe thys day of thyne in whiche is offred vnto thee peace and remission of thy great synnes past thou wouldeste earnestlye sette thy minde to embrace that is offered Forsooth thys is thy day in whiche thou art occasioned to emendemente and in whiche the goodnesse of God prouokethe thee to repentaunce and dooeth prouoke thee with the hygheste and vttermoste degree of bounteous goodnesse and with so high a degree of goodnesse that there can be no more dooen to it The mercifulnesse of God so often tymes despysed of thee vouchsalueth after a certayne newe mannier to visite thee to the ende thou mayeste at lestewise by thys meane weaxe mylde and reformable There will come an other day not of thyne but of
beate him and than thrust him out by the shoulders and sent him home agayne emptie For to whome of the Prophetes hath not crueltie bene shewed But so great was the Lordes ientlenesse and pacience that although he were with an acte of greate despyâ—e prouoked to indignacyon yet did he shewe none extremitie ne rigour towardes the housebandmenne but he sente an other seruaunte to assaye whether he coulde call them home agayne to dooe theyr duetie as beecomed them But they handled the secounde messagyer with no more ientlenesse ne fauoure then they hadde vsed the other afore For whan they hadde sore coyled hym and had reuyled hym with muche despyteous language they sent hym also emptie home to hys Lorde emptie I say of the fruicte whiche he looked for but loden with his backe burden of wrong of ill handleing For whither shoulde they goe but to the Lorde who sayed The redresse be left to me and I shall acquite it The pacience of the Lorde though it were after thys extreme sorte eftsones encensed to wrath yet did he not for all thys steppe furthe to doe vengeaunce neither but sent yet the thyrde seruaunte And him too did the housebandemen sore wounde so send him home againe to hys maister emptie For the goodnesse of their Lorde which prouoked them to repentaunce did enceÌ„ce theyr malice yea wurse then it was afore And though al the despite wherwith they had grieuously handled the seruauntes that were sente did of good cause touche the maister that had sente them thoughe they oughte nowe of good right to haue bene punished which being so often occasioned to goodnesse had euermore groweÌ„ forward to haynous dedes of mischiefe euery one act wurse then an other yet did the Lorde of his exceding great mercifulnes make yet a ferther delay of his stroke and vengeaunce therfore as one that was more desyrous to trye the vttermoste remedie possible then to shewe or execute any rigour vpon the housbandmen And thus he caste with hymselfe in hys mynde What may I dooe to bryng these wieked housbandemen of myne to a better minde agayne through whose defaute the fruicte of my vineyarde doeth now of a long continuaunce perishe vnto me I haue sent so many seruauntes it is not one whit the better emended The thing whiche onely is yet behynde that will I dooe I will sende my onely sonne whome I loue tendrely They whiche sette my seruauntes at naughte yet peraduenture whan they shall see my sonne though they will not loue him yet certes they will beare some reuerence vnto him and will wurshippe me my selfe in hym Naughtie persones are woonte now than at leastwise for very shame to be brydled from a dede of mischiefe whiche they woulde els doe This deuise therfore that is with the hasarding of his owne sonne to seke the sauing and recouery of his housbandemen lyked the moste mercifull Lorde as a Lorde being righte desyrous to saue men and most slowe to strieke The sonne being obedient to hys father wente The housbandmen whan they sawe the sonne they did not onely not reuerence hym but also with wieked stomakes turned themselues full and whole to the deuises and purposes of moste extreme madnesse saying emong themselues Hitherto haue we shaken of the seruauntes that haue come to vs thissame is the sonne and the heyre who entendeth one daye to auenge the despyte dooen by vs vnto hys father Leatte vs kylle hym and so shall we recouer the enheritaunce of this vineyarde for our owne behoufes stoutelye settyng the Lorde at naughte Thys deiuelyshe deuyse was well lyked emonge them being confederate altogether and so they cast the sonne out of the vineyarde and slewe hym Whan the Lorde Iesus had with thys processe playnely shewed to the pryestes to the Scribes and to the chiefe rewlers theyr veray owne conscience who euen at that presente houre with all theyr endeuour aâ—tempted thesame that withyn a lytle whyle afterwarde they commytted in facte and dede leadyng Iesus foorthe and crucifying hym withoute the citie turnyng hymselfe vnto them asked thys questyon of them The matier goyng thus what shall the Lorde of the vineyarde dooe vnto suche housebandemenne Whan they eftesones vse theyr euasions to auoyde makyng of an aunswere the Lorde sayed moreouer The Lorde hymselfe will come and will sende a shamefull ende to those housebandemenne who coulde not bee woonne with any ientle fauour and those same persones vtterly destruied by death he will sette foorth his vineyarde to other housebandemen By this saying dyd the Lord sygnyfie that the religion of the Iewes should euen by the roote bee abolished and the fruicte of the ghospell bee transposed and remoued vnto the Gentiles by the ministery of the Apostles Whan they heard this â–ª they saied God forbidde And he beheld them and said what is this than that is writteÌ„ The stone that the builders refused the same is become the head of the corner whosoeuer dooeth stumble vpon that stone shal be broken but on whomesoeuer it falleth it will grinde him to poudre And the hygh priestes and the Scribes the same houre went about to lay handes on him and they feared the people for they perceiued that he had spoken this similitude against them But the Phariseis as men that coulde in no wyse away with the hearing of this aunswered God forbydde it shall not bee so For they well perceyued all thys parable to had bene tolde agaynste them and where they coulde veray well away with the deiulishe purpose and deuyse to kyll Iesus yet doe they vtterlye deteste and abhorre the iuste vengeaunce of God due for suche a wyeked purpose But Iesus purposelye to shewe that the veraye same thyng which they denyed had bene foresayed of the Prophetes that it would so fortune cast an earnest iye vpon them and as ye woulde say speaking vnto their conscience sayed If ye geue not credite to my parable what is it than that ye reade in the Psalmes That same stone whiche the builders cast aside and woulde none of is become the head stone of the corner whosoeuer shall light on that stone to stumble on it shall be all to crushed and agayn on whome the same stone shall fall hym shall it grynde to poudre Christe sygnifyethe hymselfe to be the celestiall stone sent of god whome the Iewes refused building vp theyr Synagogue without Christe but God made hym the corner stone whiche knitteth together and closethe vp bothe the walles into one and coupleth twoo soondrye peoples into one churche and congregacion throughe euangelicall fayth without the ceremonies of the lawe And thys stone is a moste sure buckeler and defence agaynste all the assaultes of the worlde and of Satan vnto all suche as beleuyng on hym doe cleue fast vnto hym and dooe rest or staygh on hym But he is sounde and vnresistable vnto suche as will rebell agaynste hym For none there is so great a power of thys worlde but that it is
that shal come that ye maie stande before the soonne of man Beeyng therfore adcertained that this dredfull tyme wyll come prepaire your selfes agaynst the cummyng of thesame that it come not vpon you soodaynly as ye lye sluggyng And that shall ye easily dooe yf ye shall beware that youre hertes bee not ouercharged with excesse of meates and with drounkennesse and with the other pensife cares of this present lyfe but rather so liue ye as though the said daye would come within an houre and bee as men not louyng anye thyng in this worlde but beeyng with youre wholle hertes and myndes bent vnto thynges heauenly So shall it come to passe that the saied daye shall not vnawares take you ere it bee looked for For vnto others who dooe so lyue as though the time that we speake of shoulde neuer come the daye shall so come as a snare or a trappe sette by priuye stealth of some bodye liyng in a wait to take an other and shal catche al creatures as many as haue not their hertes and iyes lift vp to heauen but dwelle vpoÌ„ the face of the yearth where we haue no permanent abiding but are in haste on our waye towardes thesame eternall dwellyng place And suche persones certes whyle they are occupied about other matters shall fele theimselfes taken before that they shall foresee the snare And to the enteÌ„t the lyke case may not chaunce vnto you flee ye all sluggyshenesse lye ye not styll slepyng in the sensuall pleasures or cares of this worlde but kepe your selfe stil wakyng and watchyng in the earneste exercise of heauenly thynges praiyng continually that God will vouchesalue to take you in the noumbre of theim that maye escape these so great perils and that ye maye stande vpright before the iudge that can not bee avoided that is to wete the soonne of man who lyke as he doeth nowe with great fauour prouoke all people to repentaunce so shall he at that tyme with greate seuerytye iudge both the quicke and the dead Leate no man thynke hym sure enough by his owne aide No creature shall bee hable to abide this iudgemente onlesse he bee fensed aforehande with the fauour of God But thesame fauour shall bee with none sauyng suche as dooe in the meane tyme with al possible zele and exercise goe aboute to shewe theimselfes woorthye to haue it For it shall at that tyme be ouer late for suche persones with pietious mone and lamentacion to call for his mercie as dooe nowe in this worlde abuse his pacient forbearing In the daie time he taught in the temple and at night he wente out and abode in the mount that is called Oliuete And all the people came in the mornyng to him into the temple for to heare him And now whan the time of his death approched Iesus did by exaumple of himself geue vs a lesson that at suche tymes principally meÌ„ ought to apply godly studies exercises whan the laste daye of the lyfe draweth nyghe For what the saied last day of which Iesus had now foreshewed so many thinges shal bee vnto the worlde thesame thyng is the daye of his owne deathe vnto euerye bodye particularly The Lorde therefore did in yâ— daye seasons ministre â—eachyng to dooe good vnto those of whom he know that he should be put to death as soone as night came he went thens into the mount of Oliuete to the enâ—ent he might the more quietly geue himselfe to prayer wherein he made vncessaunt intercession for the redemcioÌ„ of the world geuing a verai smal porcion of tyme to slepe And as soone as the day brâ—ke again the people woulde customably resorte vnto hym in the temple to heare hym teachyng The .xxii. Chapter ¶ The feast of swete breade drewe nigh which is called Easter and the high priestes and scribes sought how they myght kill him for they feared the people Than entred Satan into Iudas whose surname was Iscarioth which was of the nouÌ„bre of the twelue he went his way and coÌ„moned with the high priestes and officers how he might betraye him to theim And they were glad and promised to geue him money And he consented sought oportunitie to betraie him vnto theim when the people were awaie THe more that the people depended of the Lordes mouth and saiynges so much the more and more incensed were the priestes the scribes and the phariseis beyng confederate with the headmen of the lay fee to putte Iesus to death And nowe dyd also the tyme drawe nere in whyche it had bene tofore decreed and was most expedyente that the same hoste should be killed in sacrifice for the redempcion of all mankynde For vnto the conueighaunce of this determinacion there was specially chosen oute and deputed a daye of the moste highe solemnitie of all others emong the Iewes whiche they call the feaste of swete brâ—ade because that as long as the dayes of thesame feaste lasted it was to the Iewes a thyng agaynste all gods forbod to eate anye leauened breade thesame daye was also called Phase whiche in the Syrians toungue is as muche to saye as a passage or passyng ouer so named of a lambe of one yere olde with whose bloude the highest partes of the postes were anoyncted because the Aungell of the Lorde shoulde passe them ouer whan he should be a destruyer of all such as had not this marke on their doores And suche a daye was nothyng to the paye or to the mynde of the priestes and the scribes who would muche liâ—ffer haue had his death closely handled and halfe stollen without any such high buisinesse or open a doe and as lyke as myght bee to the common manier of doyng execucion vpon other common malefactours But Iesus pleasure was to haue his death openly knowen to the worlde and to bee solemnelye dooen and in euerye behalfe to agree with the figures of the olde testamente and with the holye saiynges of the prophetes For this was that holy lambe not knowyng anye spotte of synne with whose fleashe the true Israelites are dayly refreashed throughout all the wholle worlde vniuersall with whose moste holy bloude we beeyng throughly clensed haue beene conueighed from damnacion and haue beene deliuered from the tyranny of synne and goyng daylye ferther and ferther awaye from Egipt we dooe make haste towardes thatsame heauenlye lande moste plenteouslye flowyng with all kynde of blisse absteinyng in the meane tyme from the leauened breade and liuyng in the simplicitie and sinceritie of the spirite euangelicall So than suche a day was speciallye chosen of God to that same true sacrifice where as it nothyng pleased the phariseis that it should so be For he suffred death not at the arbitrement or pleasure of the Iewes but at the pleasure of his father and hymselfe at suche tyme as he woulde in suche place as he woulde and in suche manier as he woulde hymselfe For nothyng was there in this matter eyther doen vnaduisedly or
els by casualtie The malice of the Phariseis almost euery other daie weorkyng death vnto the Lord had no power before this tyme agaynste hym because yâ— although they lacked no peruerse will yet there was not anye power geuen theim from God to accomplishe the thyng whiche they had purposed And yet neuerthelesse they doe in suche sorte conferre and miengle theyr counsailles together as though they had been habie by their owne supportacion and power to bryng theyr wyll to effecte For the malice of the phariseis and the priestes beeyng incensed manye wayes ticled and itched to laye handes on Iesus to bring him to his death But the feare of the people was a lette thereunto whome they sawe broughte in loue and fauour towardes hym through shewyng many myracles and benefites and to depende altogether of his mouthe In which behalfe great peril there was leste yf they had attempted to laye handes on him in presence of the multitude he should by some sedicion sodaynly arisyng be taken by force and violence out of their handes and al theyr labour proue to a matter in vain for asmuche as Iesus whan he were once escaped their fyngers woulde for the tyme to come see and prouide well enough for hymselfe They dyd not all this whyle remembre that he had so many times afore safe and sound without any harme at all escaped out of the handes of the furious rageing multitude The daye also beeyng nothing fitte for the purpose of dooyng suche a thyng was not all of the moste to theyr contentacion aswell for the high solemnitie of the feaste selfe as also for the greate resorte of people to thesame feaste But yet a fitte occasion beeyng by an other meane offreed whan they hoped for nothing lesse and thesame occasion metyng euen iuste with theyr wieked wil despeched the scruple of the festiuall daye For Satan who had tempted Iesus tofore by his veray owne selfe persecutyng thesame Iesus yet stil by his ministers instrumentes hadde possessed the herte of Iudas Iscarioth who was one of those twelue specially chosen out of all the rest whom Iesus had tofore named Apostles And as for this Iudas the onelye couetise of money whyche daylye came throughe his handes perswaded hym to this furye that of his own mocion he wente to the heade priestes and rewlers for the priestes also aswell as other rewlers had men of armes aboute theim but not for anye suche purpose geuen theim treactyng and commonyng with theim aboute the betraying of Iesus into theyr handes For he knewe theim to be buâ—sie in counsaile emong theimselfes aboute suche a matter And no seruaunte there was a more meie man to betraye Iesus then suche an one as in title and profession was moste familiar with hym in affeccion of herte an enemie Iudas had no ill opinion of the Lorde nor had euer receiued any displeasure at his hande wherefore he shoulde haue cause to beare hym any malice or il wil. But the pestilent corrupcion of auarice had hym faste by the stomake The priestes thei wer glad men that they had suche a plaier come to play the first pageaunt of this plaie The counsaile of Iudas lyked theim agreemente was made for the price which he of a sueâ—tie required but euen veray slendre because the case should be aunswerable to the prophecie They promised him money and he promysed theym his seruice the best that he coulde do In the meane time he sought an occasioÌ„ whereby to delyuer Iesus vnto theym whan he shoulde bee in some solitarye place sequestred from cumpany whiche was the thyng that they desired to the entent no sedicion might arise through the fauourers of hym And Iudas was well acquainted with all places where the lorde vsed to be solitary Than came the day of swetebreade whan of necessitie passeouer must be offered And he sent Peter and Iohn saying Goe and prepare vs the passeouer that we may eate They said vnto him Where wilt thou that we prepare And he said vnto them Beholde whan ye entre into the citie there shal a man mete you bearyng a pitcher of water him folow into thesame house that he entreth in and ye shal say vnto the good man of the house The maister saieth vnto the where is the geaste chaumber where I shall eate passeouer with my disciples And he shall shew you a great parlour paued There make ready And they went and found as he had said vnto them and they made ready the passeouer And nowe was the daye of swete breade come the hyghest holy daye that the Iewes had in whiche accordyng to the prescripcion of the lawe the laÌ„be was to bee slayne whiche the Iewes call Phase of passing ouer as I haue already sayd But the true Phase was the lord Iesê° that lambe most pure than to bee slayne in sacrifice for redempcion of the worlde accordyng to the eternall determinacion of his father Therfore because Iesus would the more diepely inprint in the hertes of his dysciples the memorie of his deathe and woulde make it playne and open vnto them that he suffered all these thinges bothe knowyng of it afore and also willinglye his mynde was so that in the last supper that euer he had to make with them he would by mystical tokens make among them a representacion of the thyng which he should the next day folowyng execute and accomplishe vpon the crosse because he was not ignorauÌ„t how greatly they would afterward be dismayed by his death He therfore preueÌ„teth the tyme whyle their mindes wer not yet past taking of good counsayll and aduertisemente The dooyng of this matter he commytted to two of his chiefly beloued Apostles Peter and Iohn Goe ye twaine sayeth he and prepare for all vs the paschal lambe that we may eate it altogether Thou hearest now in these wordes the beginnyng of the churche and the end of the Synagogue Now forbecause Iesus though he were the Lord creatour of all thynges yet hadde no house of his propre owne nor of any certaintie to point vpon the saied two disciples demaunded where his wyl and pleasure was to haue the paschal supper made ready for him So great strauÌ„gers forsooth and so vnacquainted were the disciples with in the citie that thei scarcely had any perfite knowlage of any house therin For euen verye suche ought the true disciples of Christe to bee in this worlde Than Iesus to the entent he would shewe that no part of all the thynges that wer foorthwith to folowe was to hym vnknowen saied vnto them Beholde as soone as ye shall bee entred into the citie there shall a man come towardes you cariyng a pitcher full of water Folowe thesame felowe euen to the house that he shall enter into And there shal ye say to the good maÌ„ of the house The master hath willed vs to say vnto thee in his behalfe where is the parler wherin I may eate the paschall lambe with my
disciples The partie shal byanby know the title of maister euen as an other did one day acknowlage thee calling of me Lorde at what time ye vntyed the Asses colte This partie shall without any delaye shewe you a great wyde parlour with a bourde already couered and all thynges prepared for a repast there to be taken in it and there make ye the pascall lambe ready for me Nowe consider me this point o frēde Theophilus an hoste of none acquaintaunce it is that findeth Christe the parloure to suppe in and a bearer of water is that leder vnto the house where Christ kepeth the solemnitie of his pasche For by meane of baptisme and by the doctrine of gods woord is the entering into the churche the liuely water of gods word doeth clense and the water also of the sacrament doeth clense The good mā of the house hath no name expressed because the churche of Christe is euerywhere springyng first vp of derke and lowe beginnynges but spreadyng it self ferther ferther abrode frō day to day into the whole vniuersal world And because the beginnyng of all health and saluacion is faith the discyples beleue the lord and are obediently rewled by him They departe into the citie they fynde him that was carriyng the pitcher of water they folowe thesame as he goeth before and leadeth the way They declared to the good mā of the house suche message as they had been cōmaunded He sheweth theim a great large dinyng parlour For wyde large it must nedes be which is able to receiue all the naciōs of the worlde For the Iewes Synagogue is but a place of narow roume And ferre frō earthly thinges must such people be sequestred as are disposed to eate the meate celestiall Here in this place than do the disciples prepare the supper verily executyng the office of pastours And whan the houre was cum he sate doune and the twelue Apostles with him And he said vnto thē I haue inwardly desired to eate this passeouer with you before that I suffre for I say vnto you henceforth I wil not eate of it any more vntill it bee fulfilled in the kingdome of god And he toke the cuppe gaue thankes and said Take this and deuide it among you for I say vnto you I will not drinke of the fruite of the vyne vntill the kingdom of god be come And he toke bread whan he had geuen thankes he brake it and gaue vnto thē saiyng This is my body which is geuen for you This do in the remēbraunce of me Likewise also whan he had supped he toke the cuppe saiyng This cuppe is the newe testament in my bloud which is shed for you Yet behold the hand of him that betraieth me is with me on the table and truely the soonne of man goeth as it is appoynted But woe vnto that man by whom he is betrayed And they began to enquire among themselfes whiche of them it was that shoulde dooe it And whan it was nowe supper tyme Iesus came thyther and sate downe to eate with his twelue specially chosen disciples because the residue were not yet able to receiue the depe hiddē mistery whiche his pleasure was that it should by meane of his Apostles be made common vnto such as were once already entred in the misticall rules and profession of the ghospell Than as sone as meate and drynke was sette before theim on the table the lord to the entent he might depely enprient in the mindes of his Apostles that he would suffre the death of the crosse not for any necessitie at all to himself warde but onely for the loue of redemyng mankynde sayed vnto theym With great and earnest desire haue I desired to eat this pascal lābe with you before my death the time wherof I reioyce to be now come because I thirst the redēpcion of man For this woorde I assure you of from this tyme forthward I wyll not eate this pasche with you according to the litterall ordeinaunce and prescripcion of the lawe but an other pasche of more perfeccion shal after the spirite bee accomplished in the kyngdome of god This lambe here whiche is euery yere once solēnely killed of the Iewes cōprised a figure of my death Now is the true thyng self come in place and the shadow shall ceasse ye shal from hensforth solemnise vnto me a ghostly and an effectuall passeouer the eatyng whereof shall make you immortall So after that they had euery one tasted of the lambes fleashe Iesus tooke the cuppe in his hande and gaue thankes vnto his father than geuing the firste assaye of the cuppe and holdyng it foorth vnto them he sayed vnto his disciples Take ye and deuide ye this emongst you And take ye this for a true woorde of my mouth I wyll not from hensforth drynke of the fruite of the vynetree for the necessitie of the fleashe but the kyngdome of God shall immediately bee present Euery one of these thynges whiche the lawe hath had outward and carnall shall be spiritually shewed and ministred And thus ferre is an ende of the figures of the lawe Immediatly hereupon the lorde Iesus entendyng by a misticall figure or token to consecrate to his seruauntes a newe testament tooke breade and after thankes geuing to his father he brake it with his owne handes and deliuered it vnto the disciples saying This is my body whiche is betrayed vnto death for you My death shall not be doen any more then this once For this onely one sacrifice of my death is sufficient for the synnes of all ages and tymes aswell paste as to come But ye shall oftentymes renewe vnto yourselues the memory of my tendre loue towardes you dooyng the lyke emong your selues that ye nowe see doen of me For this shal be an high and holy signe of a bande and league made betwene me and you Than as soone as supper was doen he tooke the cuppe also and reachyng it foorth to them he sayed This is the newe testament consecrated not with the bloud of a calfe or a goat but with mine owne bloude whiche is poured foorth for the redemyng and sauing of you ye haue nowe the highest token and pledge that can be of myne entier loue towardes you And in dede there ought to bee a like loue in you towardes me agayne but yet there is one here at the table emongest you who will betraye me into the handes of them whiche seke me vnto death Neither is all this doen by casualtie but it is so prefixed by the determinacion of God it is so foreshewed by the prophetes that the sonne of man should by suche a processe redeme mankynde Indede a good necessarie poynt of seruice it is that he doeth herein towardes the vniuersal redempciō of man but yet because he doeth it of a wicked minde thesame thyng shall in conclusion turne to his damnacion the whiche shal bee the instrumente of saluacion to others The determinacion of
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
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
The high priestes and the rewlers of our people pursued him to death before the lieutenaunt in conclusion nailled him on the crosse Nowe we had conceyued a certayne maruaylous hope of hym that he should haue redemed the people of Israel as men beyng vtterly in beliefe that he had been the Messias which was long agon promised by the Prophetes But his death which was bothe vndoubtedly true also full of open worldely shame hath taken away this hope from vs. Ye there had no smal hope been put in our heades that it would so come to passe that he would after thre dayes haue returned agayne to life but wheras he was condemned crucified and buried this veray present daye is the thirde daye sence all these thinges fortuned to be doen and yet doe not we see any whitte the more of assured hope sauyng that certayn wemē of the fraternitie of his disciples haue by the reportyng of certayn straunge newes suche as neuer was heard of made vs yea more astouned then we were afore For where these same wemen went furth before sunrisyng to the Sepulchre they say playnly they founde not the body there and affirme moreouer that certayne Aungels appered vnto them sayed that he is aliue And whā no man gaue credite to theyr reporte certayne of our coumpany went also to the graue to proue whether the fond wemens tale had any trueth in it And as concerning the graue selfe they found the matter to goe euen so as the wemen had made relacion For they found it opē and emptie the pieces of linnen also and the other thynges which the corpse had cast of they found within the graue layed vp together in one of the corners But as for hymselfe they found hym not any where at all And he sayed vnto them o fooles and slowe of herte to beleue all that the Prophetes haue spoken Ought not Christe to haue suffred these thynges to entre into his glorie And he began at Moses and all the Prophetes and enterpreted vnto them in all scriptures which were wrytten of him And they drewe nigh vnto the toune whiche they wente vnto And he made as though he would haue gon ferther And they constrayned him sayinge abyde with vs for it draweth towardes nyght and the daye is farre passed And he wente in to tary with them Whan these two disciples had by this tale tellyng simply declared howe greatly they wauered in theyr myndes howe lytle hope they were in of the Lordes promisses than Iesus in dede doeth not yet suffre hymselfe to bee knowen but like some one of Iesus disciples better enfourmed enstructed in the matter chydeth their dulnesse of capacitie rebuketh their vnbeliefe O ye hard witted felowes sayeth he vnapte to bee taught to the vnderstanding of scriptures and of an hard herte slowe to beleue so many holy sayinges of the Prophetes which they haue wrytten of Christ. Why doe these thynges nowe appere straunge vnto you when they bee wrought and doen already seeyng that the prophecies of the Prophetes dyd so many hundred yeres past tell aforehande that they should afterwarde bee doen Why doe ye not conferre and compare theyr foretellynges with the thinges that haue nowe been wrought and executed doe not the scriptures which haue by the inspiraciō of God been written teache howe that it so pleased the prouidēce of God that Christ should suffre these thynges whiche he hath suffred and should after such sorte by an vncouthe conueighaūce restore lyfe by meane of death should by meane of the crosse recouer his kyngdom through open shame of the worlde should enter into his glory This world hath it glory but it is neither true glory in dede nor yet perpetual to endure for euer And suche persons as acquire and get thesame they get it by vaine petigrewes tytles rychesse bounteous geuyng stately porte ruffleyng in the worlde yea and many tymes they get it from men whether they will or no by extorte power But Christ shall by ferre vnlyke waies and meanes recouer winne vnto him emong men his owne glory that he had before the creacion of the worlde because he will shewe vnto all mortall men by what pathway they ought stoutely to breake a passage vnto true glory that shall neuer dye Where Moses hath of this matter taught so many lessons where the Prophetes haue foretold so many thinges are ye yet stil of so grosse a minde and vnderstanding that ye looke for your Messias to be some captaihn wiche shall vsurpe vnto himselfe the kingdom of the world and entre the possessiō therof with charyottes horses elephauntes wilde asses armed hostes of men with gunnes crossebowes ingiens fyer sweorde and bloud Doe ye not yet fele the scripture to be spirituall and the power of Messias not to consiste in garrisons or fortresses by meanes of whiche the princes of this worlde doe either get into theyr handes orels enlarge their temporall kyngdomes but contrariwyse to consiste in vertue and power celestiall Why doe ye not rather serche and try out the scriptures which haue already foreshewed many thynges of Christe and conferre thesame with those thynges which Christe foreshewed of hymselfe vnto his disciples and the which haue come to effect accordyng as he had foreshewed them By that meanes it shall come to passe that neither any thyng of all these matters which haue of late be fallen shall seme vncouthe or straunge and of the thinges which he promised should afterwarde come there shall be no matter that ye will conceyue mystrust of After that the Lorde had with this lytle fitte of chidyng made them more earnest to geue better hede eare to the matter he declared vnto them all the scriptures which openly foreshewed that the thing should so come to passe in Christe which had nowe of late fortuned shewyng that there did so many prophecies figures effectes of thinges in facte cūmyng to passe so iustely accorde in time to gether that it must nedes bee on the one syde a token of a certaine exceding great dulnesse not to espie and marke the same and on the other syde of notable mystrustefulnesse not to belieue it And all his processe he begonne out of Moses and out of the Prophetes and after that gatheryng out of euery booke of holy scripture some one poynte or other which might both enforce the credite of the thinges that had to fore already happened and also purchace credite aforehand to the thinges which were afterward to come And all these places of scripture did he in such sorte conferre one with an other that the matter appered clere and euident Happy were they that euer they were borne who were thought worthy to heare that heauenly teacher with liuely voice expouning thesame thinges at large which he had afore caused to be writtē by the Prophetes hauyng the instinct of his owne holy spirite I because I am not sufficient to
for syghyng pleasaunt raymente for an heauy mynde Ye haue heard what maner one the prophecie promised that he shoulde be nowe rekon in your myndes whether he came not euen suche an one as he was promised What sexe what age what state high or lowe did he remoue or putte of from his beneficiall goodnesse not children not wemen not Publicanes not synners not harlottes What kinde of disease did he cry fie vpon or turne his face from not lepres not men possessed with deiuils not persones possessed with bloudie flixes not folkes diseased with the palsie What coulde bee more meke or ientyll then this saying whiche ye haue heard spoken of his owne mouth Come vnto me all ye that laboure and are loden and I shall refreshe you for my yoke is swete and my burden is light learne ye of me that I am meke and lowe in herte and ye shall fynde reaste vnto your soules What mother hath euer so loued so suffred and so cherished hir childreÌ„ as he did his disciples Besydes all this the lawe of Moses neyther was geuen to all peoples nor to al ages Christes lawe like as it is geueÌ„ vnto al nacioÌ„s so that it in no age ne time be chauÌ„ged vntill th ende of the world And coÌ„sidre ye in this behalfe also howe all poyntes doe iustely agree one with an other Firste and formoste howe clerely plainly Hieremy did prophecie vnto you afore that the circumcision of the body shall ceasse together with the sleaghyng of beastes in sacrifice the solemnisyng of Sabbothes the obseruacion of dayes the difference of meates the fastes the vowes and the residue of ceremonies whiche were for a season for this purpose geuen that they might be vnto the Iewes as figures of thynges spirituall Plough your lande sayth he and sowe not emong the thornes Be ye circumcised in the Lorde and take ye awaie the foreskynne of your hertes all ye of Iuda and all the enhabitauÌ„tes of Hierusalem Again in a certain other place thesame Prophete sayeth Beholde the dayes shall come sayeth the Lord and I shall make a newe league and couenaunte to the house of Israel to the house of Iuda not after the tenour of the couenaunte whiche I couenaunted with your fathers forthwith he added a manifest difference betwene thatsame lawe beeyng rough and vnpossible for any man to beare whiche was not without good cause written in stones whiche stones did by their hardnesse represente the hardnesse of the Iewes hertes and betwene the lawe euangelicall by meane wherof innocencie is freely offred through fayth This shall be the couenauÌ„t sayeth he whiche I will make with the house of Israel after those dayes sayeth the lorde I shall plante my lawe in the inward partes of them and in theyr hertes will I wryte thesame And forthwith teacheth he that the shadowes also of the lawe shall cease as soone as the lyght of the trueth is shewed forth And from thensforth shall no man teache his neighbour nor his brother saying Knowe thou the Lorde For all people shall know me from the leaste of theÌ„ to the moste sayth the Lorde for I shall haue mercy on theyr iniquitie and I shall neuer remembre theyr sinnes any more And doe not ye remembre how Christe spake and did all thinges agreable herunto whaÌ„ he was yet liuyng Did he not manifestly denounce and geue warnyng of an ende of the lawe whan he sayed The lawe the Prophetes reigned vntill Iohn The Iewes wurshipped God prayed vnto him in the citie of Hierusalem But what sayed Iesus to the Samaritane woman The houre shall come and it is nowe already present whan ye shall neither in this mountaine nor yet at Hierusalem wurship the father but in spirite shall they wurship hym Did he not secretely without making any woordes beginne to abrogate the lawe whan he healed on the Sabbothes the Phariseis in vain roaring against hym Whan he spake in the defence and maintenaunce of his disciples against the slaundreous querelyng of the saied Phariseis at what tyme hys disciples plucked the eares of wheate in the corne field on the Sabboth day whan he plaied the aduocate for thesame his disciples in a seÌ„bleable querele pieked against them by thesame Phariseis for that they dyd not kepe theyr soleÌ„ne faste But a great dele more at what time he healed the lepre without any ceremonies and which thing the lawe forbiddeth touched one with his handes after he was coÌ„demned of the lepry by the priestes and at what time he did without any remedy of the lawe forgeue sinnes vnto the maÌ„ possessed with the paulsey to the woman sinner that rushed into the Phariseis house vnbidden while they were at diner to many moe besides these For the law had commauÌ„ded burnt offreynges to be sacrificed for their synnes and that any offence committed should be pourged and cleÌ„sed with certain sacrifices and oblacions appoynted by name But Christe beeyng a newe reforger of the old law in stede of burnt offreing did substitute charitie There be saith he many synnes forgeuen hir because she hath loued muche He substituted feith in stede of sacrifice at an other tyme also whan he sayed O sonne haue thou a sure feith and trust thy synnes are forgeuen thee Yea yet more manifestly also at a certain other seasoÌ„ did he shew vnto you a diuersitie of both lawes the new the olde forbidding diuorce which the lawe of Moses had by permission graunted also whan he forbidde swearing which the former lawe of Moses had not forbidden also whan he coÌ„maunded to loue the enemies wheras the olde lawe did permitte both to hate the enemie and also to be aueÌ„ged on him for any trespace Did he not once for altogether abrogate take awaie al autoritie from the priestes the Scribes and the Phariseis in that they did yet still hold the grosse letter of the lawe fast in their teeth Let them alone saied he they are blind and guydes of the blind And had not the Prophetes foreshewed this thing also that thynges carnall should in tyme cummyng geue place to thynges spirituall Doe ye not remembre what Daniell the Prophete doeth wryte That preuaricacion sayeth he may be at the vttermoste and that synne may haue an ende and iniquitie may be wyped cleane awaye and euerlasting righteousnesse may be brought in and that the vision and the prophecie may be fulfilled and the holy of holyes may be enoynâ—ted Whan ye heare that the prophecies are consummate and brought to theyr perfeite effect verayly ye doe nowe vnderstande that suche thynges as are alreadie past and doen ought not any longer to be looked for as if they were still to come and wheÌ„ ye heare eternall righteousnesse ye vnderstande that the righteousnesse of the lawe whiche was to endure but for a whyle is nowe abolished Whan ye heare that Messias is to be enoynted who is the holy of all holyes and he
carnall loue of weomen plucked awaye from God and drawen euen vnto idolatrie Consider ye nowe in what sorte the woordes of Nathan doe agree with the woordes of Esai Thou shalt saieth Esai be called the citie of the ryghteous man and the faithfull citie And of all meÌ„ that euer were there hath been none besides only Christe alone who myght be called purely righteous not only free from all corrupcion or infeccion of synne but also suche an one that by and through him all men are iustified and made righteous And what doeth Christe require of his seruauntes but fayth And for thesame consideracion did he call his churche which caÌ„not skill of the workes of the lawe the faithfull citie wholly altogether staighyng and trusting on him alone Whan ye heare that this citie shal be redemed in iudgement ye see the confidence and trusting on the ceremonies of the lawe to bee taken awaie For God iudgeth not man of his workes but of his fayth not of meate or drinke not of the garment or of solitarie quiete liuing but of the godlynesse of mynde And the iudgement is this that suche persones as shal beleue in Christe shall through the death thesame Christe who suffred peines and tormentes for all creatures be redemed from theyr synnes and shal be iustified through his righteousnesse yf they folowe goe the steppes of their head and captaine Ye heare nowe and knowe the spirituall citie and teÌ„ple which caÌ„not be shewed ne pointed vnto with mens fyngers as neither the kyng and workemanselfe can be poynted vnto according to the lesson here folowing which himselfe taught whaÌ„ he was heare liuing whan they shall saye Beholde here is Christe beholde yonder he is beleue ye them not The Iewes glory in the mounte of Sion whiche beareth the temple But after this there shal be a ghostly Sion bearing vp the myndes and soules of them that beleue froÌ„ the couetous desire of thynges earthly to the study of thynges celestiall of whiche the Prophete Esai prophecied vnto you saying And there shal be in the last dayes an hill prepared the house of the lorde in the top of mountaines it shall be lifted vp aboue all hilles And all nacions shall flowe vnto him there shall many peoples goe and shall saye Come ye let vs clyme vp to the mountaine of the lorde to the house of the God of Iacob and he shall teache vs his wayes we shall walke in his pathes for forth of Sion shall the lawe come and the woorde of the lorde forth of Hierusalem Dauid also doeth ofttymes make mencion of this spirituall mounte They that trust in the Lorde as the mounte of Sion shall not be moued for euer whiche dwelleth in Hierusalem And of this materiall temple of whiche the Iewes are nowe proude howe it shall shortely be cast downe euen Christe also prophecied Your house saieth he shal be leaft deserte waste vnto you And that the selfesame thyng should euen so come to passe God had before that tyme threatened vnto Salomon as ye reade in the third booke of the kynges And the temple whiche I haue poynted marked out to my name I shall cast out froÌ„ my sight Israel shal be into a prouerbe into a common talkyng stocke to all peoples this house shall be into an exaumple Euery body that passeth by it shall be astouned for woondres and shall hisse at it and shall saye wherfore hath the Lorde thus doen to thissame lande and to thissame house And they shal aunswer Because they haue forsakeÌ„ the Lorde their God For this is thatsame house the prouoker with whom God doth by his Prophetes so often tymes chyde and bralle and whiche so ferre forth fell froÌ„ their God that his only sonne they hoighced vp nayled on the crosse Yea and moreouer in stede of a people carnall and stifnecked the Prophete doeth promise a people peaceable obedient euen vnto death For in maner folowyng doeth Esai speake and they shall forge theyr swordes into plugh shares their speares into sithes and sicles One nacion shall not lift vp the sworde against an other nacion neither shall they any ferther forth be exercised to fightyng in battayle Ye house of Iacob come ye and lette vs walke in the light of our God Are not these woordes consonaunt and agreable to the woordes of Christe in whiche he promised that he would of the very stones reiâ—e vp children vnto Abraham and whan he called himselfe the lyght of the worlde whom whoso folowed should not walke in derknesse whan he cast at them this saying of the Prophete Esai This people honoureth me with their lippes but their herte is ferre from me And as for a newe people he promiseth vnto hymselfe by the Prophete Oseas a people not makyng vauntes and braggues of theyr workes but acknowlageyng the mercy of God And it shall be in a place where it shall be saied vnto theÌ„ Ye are none of my people it shal be saied vnto theÌ„ the children of the liuing God And again And I shall haue mercy on the same people whiche was destitute of mercy signifying the people of the Gentiles who wheras it hath hitherto serued idolles shal shortly receiue the doctrine of the ghospell which the Iewes hath refused forsaken of whom the Psalmiste Dauid also hath prophecied tofore A people whom I knewe not hath serued me in hearing of the eare hath it obeied me Did not the woordes of Christe agree with this prophecie whaÌ„ he saied I haue other shepe too which are not of this folde euen them also must I nedes bryng home Forsouth the priesthood and the kyngdome restored and made newe again dooeth make all thinges newe And as for a newe priest the holy writte of the Prophetes had promised aforehande For the misticall psalme renneth in manier and forme folowyng The Lorde hath sworne and it shall not forthynke hym thou art a prieste for euermore after the ordre of Melchisedec Melchisedec beeyng bothe a priest and a kyng the priest of the highest god for he was not instituted by the lawe and the kyng of Salem that is to saye the kyng of peace signified Christe who neither hath had begynning ne neuer shal haue endyng Thissame Christ not through the bloud of calfes or of goates but through his owne bloude entreth into the high holy place to make intercessioÌ„ for the synnes of all the whole worlde And this sacrifice he executed in the altare of the crosse offreyng himself a moste pure sacrifice vnto God the father Suche a prieste certes had god long agon promised vnto Helias whan he was readie to dye I shall sayeth he reise vp vnto my selfe a feithfull prieste who shall doe after myne owne herte and after myne owne mynde and I shall builde vp vnto him a feithfull house and he shall walke before myne enoynted people al dayes for euer And veraily this is
the middes of the day time from the sixt houre vntill the nynth Christ himselfe saied and affirmed himselfe to be the light of the worlde and gaue knowlage that the night drewe nere at what tyme he should be doen to death out of this worlde And dyd not Amos clerely prophecie this matter And it shal be in that day saieth the Lord the sunne shall goe downe in the noontide and I will make the yearth to be all ouercast with derkenesse in the daye of light Neyther did Zacharie hold his peace concernyng this matter whan he sayed And it shall be in that daie there shal be no light but colde and froste and it shal be one daie whiche is knowen to the Lorde Not daie nor night in their due time in the euentyde shall the light be It was a day knowen to the Lorde which day the Iewes knewe not by the markes therof Daye was it not because that aboute the houre of noontyde arose derkenesse night was it not because that after the nynth houre light came again Than colde and froste there was in the hertes of the disciples whan they fled euery manne his waye and despaired in the noumbre of whom was Petur who ferthermore abiured the Lord that is to saye swore that he knewe hym not nor had naught to doe with hym nor naught would he medle with hym while being throughly taken with colde he taketh warmth and heate by the coles of wicked Iewes Cōferre ye now the thynges that were doen whyle Christe was hangyng on the crosse Whan he thirsted there was raught vp vnto hym wyne mixed with myrrhe and vyneagre withall euen like as whan he should bee hoighced vpon the crosse they offered hym wyne mixed with myrrhe And did not the prophecie of the Psalme tell plainly herof afore where it sayeth They gaue me gaule for my meate and in my thirst they gaue me drinke of vineagre Ye heard the Phariseis and the rewlers lyke conquerours speakyng proudely agaynste him as he hāged on the crosse and emong other reuiling woordes laying this also against him He sayed he was the sonne of God he putteth his wholle trust and confidence in the Lorde let him nowe deliuer him yf he will haue hym See ye nowe how lustely the prophecie of the Psalme did not onely foreshewe the veray thyng but also did speake euen the verai woordes of those wicked persones where it sayeth But as for me I am a wourme and no manne a veray skorne of men and the outcast of the people All they that see me laugh me to skorne ▪ they shoote out their lippes and shake theyr head saying he trusted in God that he would deliuer him leat him deliuer him if he wil haue him Ye sawe the lambe of whiche Esai prophecied not once openyng his lippes but holdyng his peace at al opprobrious woordes yea and moreouer praying hertely for the causers and workers of his death whan he cried Father forgeue them for they knowe not what they doe Nowe loke ye whether the psalme did not fore tell this thing too They spake agaynst me with guilefull roungues they coumpaced me round about with wordes of hatred and assailed me without cause In stede of that they should haue loued me they railled againste me and as for me I did praye Ye sawe hym fastened to the crosse with nailles and hang naked his bodye stretched euerie waye to the vttermoste Heare ye nowe a clere and plain prophecie of thesame They perced my handes and my feete and they tolde all my bones Ye sawe the souldiers partyng emongst them the garmentes of Iesus whan he was crucified And this poyncte also foloweth the prophecie of thesame Psalme in this manier They parted my garmentes emong them and cast lottes vpon my vesture his other garmentes they parted emongst them for his coate that was a whole piece in it selfe because it had no seames that it might bee vnriept they drewe lottes Whan he was euen at the poynte to yelde vp the ghost ye heard hym saye with a strong voyce Father I commende my spirite into thy handes declaryng the prophecie of the psalme to had spoken afore of his death Ye sawe the twoo theues legges broken in sodre and that Iesus legges were not broken because he woulde by this signe also declare hymselfe to bee the true Paschall Lambe whose bloude hath made free and hath deliuered from euerlasting death al persones that belieue in him of whome there was a commaundemente geuen in the booke entitled Exodus Ye shall not breake any bone of hym Ye might also haue marked this poynte that he ouercame the strengthe of the worlde and Satan with the contrarie with simplicitee he maistered craftinesse with mekenesse he ouercame fiercenesse with humilitee he hadde the ouerhande of pompe and glorie with courteous behaueour he subdued pryde and in lyke manier with the weakenesse of body he conquered the power of Satan For what thyng is more weake or feble then a man dying and yet what great strength this weakenesse had ye sawe Ye beheld and sawe the sunne ouercaste with derkenesse the yearth to be cast in a quakyng stones to brast one piece frō another graues to open the vail of the temple to be cutte in soondre These thynges veraily declared that his special great strength wherwith he throughly subdued the deiuill and the world was preastly and readily shewed foorth at the houre of his death And this thyng also had the mysticall Psalme foreshewed where it sayed Tell ye in the nacions God hath reigned from the tree And this thyng did not the Prophete Abacuc leaue vnspoken His brightnesse sayeth he shal be as the lyght hornes in his handes there is his strength hidden death shall go before his face and the deiuill shall go out before his feete Ye heare the hornes or peakes of the crosse the feblenesse wherof beguyled the prynce of this worlde For the lord Iesus had there priuely hidden his heauenly vertue and strength to th ende that he might oppresse the deiuill he led death in a triumphe he made Satan to be openly knowen what he was and made hym an open shewe and his verai self before he should dye foretold that this thing should so be in that he sayed Whan I shal be exalted vp from the yearth I wyll drawe all thynges vnto my selfe And the selfsame thyng did Moses signifie beyng nere the tyme of his death although by derker woordes of a misticall sense For whan he blissed the tribes euerie one by it selfe and it was come to Ioseph who bare the figure of Christe he saied As of a firste borne oxe is the beautie of hym and his hornes as the hornes of the beaste Rhinoceros with them shal he fanne the nacions euen vnto the endes of the earth So hath it ben thought good to the wisdom of God that Christ should subdue the vniuersal world through the hornes or
skille to lye as the selfe spirite of God by whole instincte they haue been wrytten By death and by open shame of the crosse the waie did lye vnto glory it was necessarie that I shoulde arise again to lyfe on the thyrd daye to the ende ye might know your selfes to haue a Lorde and an aduocate beyng a liuesman and one that from hensfoorth shall dye nomore And thesame your aduocate beeyng admitted into heauen shall from thence send vnto you the spirite of god Than muste ye in the name of Iesus Christe preache repentaunce of the lyfe past and the remission of all synnes without the kepyng of Moses lawe Thesame remission of synnes shall bee geuen to all people through euangelicall feith onely I haue suffred the peines in the behalfe of all creatures leat them no more but beleue and they shall atteigne the state of innocencie And these thynges muste be preached not onely to the Iewes but also to all nacyons of the worlde but yet prouyded alwayes that ye begynne firste with Hierusalem In Iewrye was I borne there haue I wroughte miracles at Hierusalem haue I taught and suffered death Emōg this people shall ye fynde hertes by meanes and wayes nowe already prepaired vnto feith Unto these people shal ye renewe the memorie of the thynges whiche ye haue seen an heard My doctrine whiche I firste receiued of my father and than taught vnto you ye shall poure out again into them The world will gainsaye and withstand your testimonie lyke as it did vnceassauntly crye out against me But I as I haue heretofore saied will from my father sende vnto you the spirite whiche he long agone promysed by the prophetes that he woulde sende whan he spake by the mouth of Iohell And it shall bee I shall hereafter poure out my spirite vpon all fleashe and your soonnes and your daughters shall prophecie whiche spirite holy Dauid also did wishe for whā he saied Sende thou furth thy spirite and they shal be created and thou shalt renewe the face of the yearth Thatsame spirite shall make you strong inuincible against all terrours to bee shewed of this world Thesame spirite shall morouer geue you eloquence whiche no creature shall bee hable to gaynesaye he shall also geue you power to worke miracles in sorte that your testimonie concernyng me shall bee a thyng of condigne pith and efficacie Ye in the meane tyme vntil than bee ye in perfecte quiete and rest with yourselues and beeyng congregated together in one coumpainie remayne ye in this citie of Hierusalem begynnyng there the concorde and vnitie of the churche that shall spryng vp and exhorte ye one another with holy communicacions deuoutly praying and geuyng thankes vnto God vntill thatsame spirite come from aboue who shall enstructe and arme you with power and strength celestial ¶ And he led them out into Bethanie and lift vp his handes and blissed them And it came to passe as he blissed them he departed from them and was caryed vp into heauen And they wurshypped him and returned to Hierusalem with great ioye and were continuallye in the temple praysyng and laudyng God Herupon after that Iesus had by soondry euidente prouffes confirmed the veritie of his resurreccion he led his disciples into Bethanie and beeyng euen now readie to departe from hence into heauen he lift vp his hādes and blissed them representyng euen in this veraye poynte also thexāple of the patriarkes and of Moses And in thesame instaunte while he wisheth well vnto his disciples he was lifted vp from the yearth and in sighte of them al was carryed vp into heauen Than the disciples fallyng prostrate on the grounde wurshipped the Lord lookyng after him with theyr iyes as long as they might But muche more did thei looke after hym with their hertes after that his bodye was taken awaye from their iyes The premisses thus executed and dooen they returned to Hierusalem accordyng as the Lorde had enioyned them and returne thei did with great ioye For nowe had feith shaken of from theim all sorow and heauinesse and assured hope of the promises did geue thē cherefulnesse In the meane season thei wer muche and oftē in the temple as men euen thā alreadie offreing euangelicall sacrifices praysing and magnifying the bounteous goodnesse of god towardes mankynde and rendryng thankes vnto hym for that he had decreed freely to geue suche high benefites vnto mortall men through his sonne FINIS To the moste vertuous Ladie and moste gracious Quene Katherine late wife to the moste noble kyng Henry the eight of moste famous memorie deceassed Nicolas Udall your highnesse moste humble seruaūt wisheth health and all prosperitee in Christ. WHen I cōsider most gracious Quene Katerine the greate noumbre of noble weomen in this our time and countreye of Englande not onelye geuen to the studie of humaine sciences and of straunge tongues but also so throughlye experte in holy scriptures that they are hable to compare wyth the beste wryters aswell in endictynge and pennynge of godlye and fruitfull treatises to the enstruccion and edifiynge of whole realmes in the knowleage of god as also in translating good bokes out of Latine or Greke into Englishe for the vse and commoditie of suche as are rude and ignoraunte of the sayd tounges I cannot but thynke and esteme the famous learned Antiquitee so ferre behynde these tymes that there cannot iustelye bee made any comparison betwene them Cornelia a noble matrone of Rome throughe longe conuersacion and continuance with her learned housebande was in the processe of tyme so wel learned so eloquent that hirself was the chiefe principall instructrice and brynger vp of hir two sonnes Caius Gracchus and Tyberius Gracchus in all their learning and made thesame at lengthe so fyne that they yet to this daye remayne registred in the noumbre of the absolute and perfecte Oratours of olde tyme. We reade of one Amesia in Rome a woman so well spoken so fine of toungue that beynge on a time indicted and arrained of a grieuous offēce she so wittily so piththily and wich suche grace made answer for hirself that all the whole benche Courte than presente iudged her for the mere respecte of her eloquence and witte in that present perill and ieoperdie there shewed worthy by theyr whole cōsentes sentences to be quit and discharged of the law for that crime Hortensia the daughter of Quintus Hortensius brought vp continually frō hir cradle and tendre infancye in the house and companye of suche a noble Oratour came at lengthe so nere to the perfect eloquēce of her father that she was hable in publique hearing to make oracions and thesame of so piththye a sorte that where the noble weomen of Rome were on a time sore taxed to departe with their golde iewels toward certayne necessarie charges of that cōmon weale Hortensia came before the cōmissioners to speake in the behalfe of the matrones with her exquisite
certaine thinges omitted by the other euangelistes because they semed not vnworthy to be knowen But the especiall cause why that he wrote this gospel men suppose was to set forth confirme the godhead of Christ against the heresye whiche euen in those daies as euill weedes emongest good corne begun to spring and namely against the heresye of the Cerinthians and Ebeonites the whiche besyde other erroniouse doctrine preached that Christ was nothing els but man only nether that he was in any wise before he was borne of the virgin Marie Now it was very necessarie that the worlde shoulde knowe and beleue Christe to be bothe very god very mā of which twoo the former article doeth principally helpe to inflame the loue of man toward him for the better we knowe a thing with the better wil we do loue it secōdarily it doth cause vs to haue more feruēt courage to folowe the steps of him For who will attēpt to folow coūterfait that thing which is doen of an aungell by a vision apperaunce only not in very dede furthermore like as it is hard to obserue the thinges which he cōmaundeth euē so the thinges be excedyng excellēt that he promiseth it was therfore requisite also that his godhed should not be vnknowen to th entent that we might haue cōfydence that he vndoubtedly would helpe his seruaūtes whō he after such sort did loue neither will defraude them of his promise that which is able with a becke to do what him list The Euāgelistes that wrote before S. Iohn made in maner no mencion of the diuinitee of Christe For I thynke this to bee the wysedome which s. Paul vsed to speake emōgst the perfit emōgst the rest professing himself to know nothing els but Iesus Christe him to be crucified Mafortune as then the time did not suffer so inexplycable a misterie to be put in wryting to al mens knowledge lest it should be had in derisiō of the wicked because they could neither beleue it neither vnderstand it For in other matters also the olde aūcient auctours as oft as they make mēcion of heauēly thinges doe vse to speake both very seldome and very reuerently therof beeyng more copious in suche thynges as doe more profite and appertaine to godly lyuing The Apostle S. Iohn was constrayned therfore by the vndiscrete boldenes of the heretikes more plainly euidently to affirme both the natures to be in Christe like as by the bolde presumpcion of the Arians the catholyke fathers were inforced more precisely to discusse certaine thinges as touching thesame matters wher as they would rather not haue medled with the diffinicion of suche matters whiche both doeth greatly passe the capacitie of mannes wittes and cannot be determined without great daunger and perill But as for this matter not without consideracion it was reserued for S. Iohn so wel beloued of Christ and so well worthy whome as he that is the well of all wysedome dyd loue aboue the reste more feruētly so is it to be beleued that thesame did more plentifully reuele and open certain secretes and misteries vnto hym if I maye so cal him his so wel beloued dearlyng Him therfore so derely beloued of Christ let vs all profoundly and groundely vnderstand that we for our part may be the louers of Christ. Well of this one thing and no more I will put the reader to acknowleage that in this present Paraphrase I folowe the mynde of moste allowed olde autours but not in euery place neyther in euery thing for they themselues do often discent emong themselues yet do I alway sincerely and faithfully declare and bring forth that the which me thinketh is the most true sence meaning for as muche as I dyd perceiue that the olde auctours contendyng against the opinion of heretikes haue wrested some places something violently to their purpose yet it is not my mynde that any manne geue more credence to this my Paraphrase then he would geue to a commentarye if I had wrytten one vpon it notwithstandyng a Paraphrase is a kynde of a commentarie As for allegories in the whiche I perceiue the olde auctours to haue been very scrupulously and supersticiously diligente haue I not medled withal but very seldome neyther more copiously then me thought conuenient Farewell redoubted prince with all your endeuour fauour and sette foorth the glory of the gospell so almightie Christ of his part graciously assist you in all your desyres Yeuen at Basile the yere of our Lord. M.D.xxiii the .v. daye of Ianuarye ¶ Saint Iohns lyfe Wrytten by Saynt Ierome IOhn the Apostle whom Iesus loued tight well beyng the sonne of Zebedeus and Iames the Apostles brother whom after the Lordes deathe Herode had beheaded wrote his ghospel last of all the rest being desired thereto by the byshops of Asia both agaynst Cerinthus and diuers other Heretickes but principally agaynste the opinion of the Ebeonites whiche euen than arose which Ebeonites auouche that Christe was not before Marie by reason wherof he was enforced to shew euen his diuine natiuitie They saye that besydes this there was an other cause of his wrytyng because that whan he had red the volumes of Matthewe Marke and Luke he well allowed the texte of the story and affirmed that they had sayd the trueth but had only made their stor◠of one yeres actes in whiche after the imprisonmente of Iohn Christe suffered Wherfore omitting that yeres actes whiche were sufficiently entreated of all three he shewed such thynges as were doen before Iohn was imprisoned Whiche thyng may euidently appeare to suche as shall diligently reade the volumes of the fower gospels the whiche thing also doeth take awaye the disagreyng that semeth to be betwene Iohn and the rest He wrote besides the premisses one Epistle which beginneth thus That which was from the beginnyng which we haue heard which we haue sene with our iyes c. The other two which begin The elder to the welbeloued Lady and her chyldren c. And the elder to the best beloued Caius whom I loue in the trueth c are affirmed to haue been written of Iohn the priest whose seuerall toumbe is at this daye to be sene at Ephesus and many suppose that there are two memorials of this same Iohn the Euangelist of whiche matter we will entreate after we shall by order come to the lyfe of Papias his scholler In the fowertenth yere than at what tyme Domicianus after Nero styred vp the seconde persecucion Ihon being banished into the Isle of Pathmos wrote the reuelacion which is entitled the Apocalipsis which Iustine the martir and Hireneus doe make commentaries vpon But after Domician was stayne and all his actes reuoked by the Senate because of his ouer muche crueltie he returned to Ephesus in the tyme of prince Nerua and continuyng there vntill the tyme of the Emperour Traiane he instituted and gouerned all the churches of Asia and there continued tyll he was impotente for
to all reason Then sayde the Iewes xlvi yeres was this temple a building and wilt thou reare it vp in three dayes But he spake of the temple of hys bodye Assone therefore as he was risen from deathe agayn his disciples remembred that he had thus sayd And they beleued the scripture and the woordes whiche Iesus had sayde And as they vnderstode the thing so they answered accordingly saying Men labored very sore the space of .xlvi. yeres after that the BabiloniaÌ„s had brought Iewry into captiuitie to repayre this temple and wilt thou set it vp again in thre daies Our lord Iesus made no aunswer to that obieccion knowing that he should haue doen no good in case he had made playne his darke saying wheÌ„ not so much as his owne disciples yea after they were instructed by his doing of so many miracles his so manifolde preachinges could abide to heare hys death spoken of nor beleue the mistery of his resurreccion Yet this saying did cleue and remayne still as a certayne seede in the myndes of the hearers but it brought furth sundry fruites in soondry persones For the Iewes kepyng the same still in theyr remembraunce did lay thys saying to hys charge before the wicked priestes as a cryine worthye of deathe The disciples in as muche as at that time they could not vnderstande it yet bearing it in theyr mindes dyd meruayl what it should meane vntyl the tyme that after hys resurreccion the holy ghost taught them how Christ by the name of the temple ment his own bodye that was muche more holy then the temple whiche the Iewes dydde honour so religiously for so muche as the fulnesse of the godheade dyd dwell therin And yet emongeste them it was sacrilege to defile and violate that temple of stone but they were nothing afrayed synfully to throw downe the most holy temple of hys moste holy and precious bodye Howbeit Iesus the verye Salomon who had builded this temple for his owne selfe of the virgin Marie did restore it agayne within three dayes after they had pulled it downe according to the prophecies of the prophetes Therfore the disciples conferring the scryptures with Iesus saying at thys tyme dyd perceyue thys hys resurreccion to be the greatest token wherby he declared to the Iewes his godhed For albeit we haue red that some men haue risen againe from death to life yet no man did raise vp himselfe to life but onely our lord Iesus For he onely had power in himselfe to leaue his life and to reuiue it agayn when he would And so by these principles beginninges Iesus did stiâ—re vp al the Iewes mindes to loke for greater thinges in hym against theyr hye feast which was nowe at hande When he was in IerusaleÌ„ at Ester in the feast day many beleued on his name wheÌ„ they saw his miracles which he did but Iesus did not commit himselfe vnto them because he knew al men neded not that any maÌ„ should testify of him for he knew what was in maÌ„ But after that he had taried at Ierusalem certayn dayes of the feaste of Ester by his miracles and doctrine had as it were sowen some sedes of the faythe of the ghospel many being moued rather with the miracles whiche he did theÌ„ with his woordes did credite his saying and beleued him to bee the sonne of god whome he preached himselfe to be For the Iewes be not so much moued with reason as with the sight of miracles but Iesus then shewyng to vs the very forme and fashion of a teacher of the gospel to whose wisedome it apperteyneth not euen at the firste to commit to the myndes of ignoraunte persones all the misteries of his hye doctrine whose geÌ„tlenesse it behoueth to beare with and to suffer them that be yet but weake and vnperfit vntill they may attayne to hier thinges Iesus I say because he knewe theyr fayth was yet but wauering and vnperfite and theyr myndes not hable to receyue the mysteryes of the wisedome of the gospel he dyd not auenture himselfe emong the common sort lest the peoples affeccions should be sodainly altered where by some commocion were like to rise For there were many that were sore vexed with this auctoritie of Iesus specially they whiche dyd suppose that hys doctryne and glory shoulde hinder theyr lucre and auctoritie The enuie of the Phariseis and Scribes had not yet brast foorth into open slaundering of hym but neuerthelesse they kepte enuie and malice close in theyr heartes deceitfullye sekyng occasion to hurte hym And therfore because at this time Iesus coulde dooe litle good emong them lest he should geue euil persones occasyon of greater euyll he withdrewe himselfe from them forasmuch as he knew the secret thoughtes of them all neither neded he to bee tolde any thyng of any manne For he who was ignoraunte in nothing knewe euen of hymselfe the verye secrecie of euery man there Neyther yet in the meane whyle dyd Iesus make any prouisyon to saue himselfe who willyngly came of veraye purpose to suffer deathe for the saluacion of the world but he toke away from theyr malice occasyon wherby they shoulde els haue sinned ¶ The .iii. Chapter ¶ There was a man of the phariseis named Nicodemus a ruler of the Iewes Thesame came to Iesus by night and said vnto him Rabbi we know that thou art a teacher come from god for no man coulde doe suche miracles as thou doest except god were with him AMongest many whiche had conceiued some good opinion of Iesu by seing him do his miracles there was a certain man called Nicodemus who was of the phariseis secte and one of the noumber of them whiche were taken emong the Iewes for chiefe rulers Thys Nicodemus knowing right wel that there were many of his ordre and secte which did enuie Iesu and lay in waite to doe hym displeasure went vnto Iesu but it was in the night tyme declaring by that dede how he was as yet but weake wauering in hys loue toward Iesu whome although heretofore he had in great admiracion neuertheles he woulde not for hys sake sustayne anye losse of hys own renoume glory emong men nor yet for his loue would he be brought to be hated enuied of his own cumpany but this came rather of feare then of vngodlines and surely more of worldly shamefastnes then of frowardnesse and of trueth this maner of shamefastnes hath so great power in some folkes myndes that they whiche can litle regarde bothe theyr goodes and their lyfe cannot ouercome this kinde of affeccion which is specially graffed in those hertes that be naturally disposed to gentlenes For he which was the chiefest emong the rulers of the Iewes was ashamed to bee taken for poore Iesus disciple And he who was placed in the hiest seate of the Synagogue feared to be put out of that place But Iesus the moste milde and gentle teacher who doeth not breake the broused reede nor
coÌ„maunded me Both the time prouoketh the promptenes of mens mindes to the faith of the ghospell do also require the diligence of preachers If you whiche doe so muche care for the welth and commoditie of the bodies know that haruest is at hande fower monethes after that seede tyme is past how muche more ought we to regarde the tyme of our spirituall harueste And as when the corne beginneth to grow yealowe it dooeth as it were require a fyckle and the diligence of reapers so yf you wyll lyfte vp your iyes and behold the corne that groweth in mens mindes yea euen in them emonges the Samaritanes and Heathen which make haste to the doctrine of the ghospell ye shall perceyue the regions and countreyes on euery syde to be as it wer reapyng rype to the haruest of the ghospell and to require our labour and dilygence But yf the hope of yearthly fruite dooeth soone prouoke the reaper to his labour howe muche more ought we to be forwarde to gather this harueste to our father whiche bothe shall obteyne for the reaper a ryghte large rewarde in heauen and shall gather for God not wheate into the barnes but the soules of men into euerlastyng lyfe And so it shall come to passe that bothe the sowier and the reaper shall reioyce together For that thyng happeneth to you whiche is woont to be spoken in a common prouerbe one soweth and another reapeth there is more payne and laboure aboute the tilling and sowing then in the haruest and reapyng The grounde muste be plowed the cloddes muste be broken with the harowe the fielde must be dunged the sede muste bee sowen couered with earth attended and kept the cokle also muste be weeded out but after wheÌ„ the corne is ripe there is not so great a do about the reapyng therof and the fruite beyng ripe and ready doeth mitigate the tediousnesse of the laboure but in this spirituall haruest it happeneth muche otherwyse then in the bodily haruest for there accordyng to the common prouerbe as often as the fruite and commoditie of the haruest cuÌ„meth to another then to hym that soweth the reaper in dede reioyceth but the sowier is grieuosly vexed In this spirituall haruest it is otherwyse for both the sowier and the reaper reioyseth and neyther of them lacketh theyr fruite and commoditie I haue sent you to reape the corne in sowyng wherof ye bestowed no labour The prophetes haue tilled the grouÌ„d with their trauaile and haue with theyr doctrine prepared to the ghospell the world beyng as at that time vntractable ye nowe succede and entre vpon their labour and goe about a thyng prepared to your haÌ„de by reason that the world nowe applyeth it selfe to receyue willyngly heauenly doctrine and men goeth about to prease into the kyngdome of heauen in manner by violence ¶ Many of the Samaritanes of that citie beleued on hym for the saying of the woman whiche testifyed that he tolde her all that euer she dyd â–ª So wheÌ„ the Samaritanes were come vnto hym they besought hym that he woulde tary with them and he abode there two dayes And many menne beleued because of his owne woordes and sayed vnto the woman Now we beleue not because of thy saying for we haue heard him our selues and knowe that this is euen Christe the sauiour of the worlde Whiles our Lorde with the sayinges doeth exhorte his disciples towardes the buâ—sines of the ghospell the thing it selfe doeth declare that to be true which he had spoken of the corne waxing white and rype towardes the haruest For in the citie many Samaritanes dyd beleue that Messias was come whereas that woman had testified nothyng els of Iesu but that he had opened and declared vnto her the secrete shamefull deedes of her life time As yet they had neyther heard him speake nor seen him doe any miracle So readye was yea euen their beliefe which semed to be farre from the promisses of the Prophetes Therfore a multitude of the Samaritanes came renning out of the citie to see him whom the foresayed woman had so earnestly commended and sette furthe vnto them Neither doeth his presence diminishe their opinion of hym neither be they offended with his homely and course apparell ne yet with his slendre trayne of his simple and vnlearned disciples whereas the Iewes after that they had seen so many of his miracles hearde so many of his sermons and receyued so many commodities and benefites at his hande did eyther falselye accuse hym openly rebuke hym or els chased him awaye with castyng stones at hym In conclusion the Samaritanes vpon a womans reporte and witnesse goe foorth to mete with a manne whiche was not of theyr owne nacion whome as yet they had neuer heard speake of whom they had neuer seen any notable thyng doen and yet do they require and desire him to bee contented to take a lodging in theyr citie But what did moste gentle Iesus he knew the enuie of the Iewes he knewe what hatered they bare to the Samaritanes and yet the tyme was not come that the ghospell should be taken from them beeyng reiected for theyr inuincible lacke of beliefe and shoulde be preached to the Gentiles Therfore he so tempered the matter that he neyther gaue by apparaunt profe any occasion to his owne countrey men the Iewes to complaine that they were despised of him and the Samaritanes preferred before theÌ„ consideryng the Prophecie promised that Messias should come to them neither yet would he vtterly disapointe the godly beliefe of the Samaritanes For in that he went through Samaria he did euen of very necessitie And at theyr request to tary there but two dayes was good maner and gentlenes wherewith no manne of right coulde fynde faulte And nowe when they had heard Iesus many moe there dyd beleue and theyr beliefe was stablished which vpon the reporte of one woman had conceyued a notable opinion of Iesu. And nowe they beare a full witnesse of Iesu and suche a testimonie as was ryght semyng for a very true Iewe saying to the woman Thou haste reported lesse of him then the thing requireth For we nowe doe beleue hym to be Messias not by the perswasioÌ„ of thy woordes but we our selfes doe assuredly knowe by his woonderful communicacion that he is the very true Messias which was loked for of the Iewes who shall bryng saluacion not only to them but to the whole worlde With this so cherefull and so full a witnesse the Samaritanes did both declare theyr owne beliefe and therewithall reproued the wicked vnbelefe of the Iewes After two dayes he departed thence and wente awaye into Galile For Iesus hymselfe testified that a Prophete hath none honour in his owne countrey Than assone as he was come into Galile the Galileans receyued hym when they had seen all thynges that he did at Ierusalem at the daye of the feast for they went also vnto the feast daye Therfore Iesus because he would geue no occasion
Iesus I saye beeyng moued with mercy sayed vnto hym wilt thou be made whole wyllyng to declare hereby to the standers by the fayth sufferaunce of that man also to make them besydes this perceyue the violence of that disease declaryng therby howe no man can be cured of the vyces of the soule vnles he hate his owne sickenes haue a desyre to be made whole For it is not to be doubted but that he desired health whiche so many yeres had lyen besydes that poole with a constante hope of health and being so ofte disapointed ceased not from his hope nor dispaired Therfore the sicke man of the palsey made no aunswer to Iesus question and yet conceyuing some good hope vpon his so cherefull demaunde sheweth that he lacketh no will nor that he mistrusteth for all the greatnesse and long continuaunce of his disease but that he should be healed in case he were brought into the poole howbeit he sayth he lacketh a man to helpe to beare hym who myght in due season cary hym into the poole assone as the water should be stirred For when other perceiued that the poole was stirred euery man made haste for himselfe to entre first so to obteine alone the benefite of helth but as for the sayed sicke man being slowe by reason of his disease lackyng one to beare hym dyd but in vayne crepe forth towarde the lake for asmuche as an other had gon into it before hym Truely the sicke mannes meaning in this his saying was lowely and shamefastly to desire Iesus that he beyng a man of strength piteouse as it semed by his woordes would when time were cary him downe into the poole whiche thing he durst not requyre of hym opēly but yet after he had disclosed his necessitie he shewed what hindred his helth for the sicke man knew not Iesus But Iesus being well pleased with the mans pacient sufferaūce whiche did not as the moste parte of suche miserable creatures are wont to doe that is to say cry out wishe himselfe dead and cursse the daye he was borne in neyther was he offended with Iesus askyng him whether he would be made whole or no and therfore did not saye or make any clamour that Iesus had him in derision our Lord being in likewyse moued with his so constant hope to recouer his helth and in conclusion willing to shewe both that they which were healed by the mouyng of the foresayd poole were cured by his power that it was an easy ready thing for hym euen only with a becke to take awaye all diseases both of body and soule he saied vnto the sicke man ryse take vp thy couche and goe thy waye And the woorde was no soner spoken but the man was healed so healed that not only he was clerely deliuered frō his disease who els should haue been fainte and feble like as they are wont to be which are cured by phisike but this man I saye was so throughly healed y◠without any stay of mans helpe he rose vp vpon his fete caried awaye his bed vpon his shoulders so beyng strong inough to beare his owne bed did walke forth and bare it home in all mennes sight as a remembraunce of his long continued disease And thesame daye was the Sabboth The Iewes therfore sayed vnto him that was made whole It is the Sabboth daye it is not lawfull for the to carry thy bed He aunswered them he that made me whole saied vnto me take vp thy bed and walke Then asked they him what man is that whiche saied vnto the take vp thy bed and walke He that was healed wist not who it was for Iesus had gotten himselfe awaye because that there was prease of people in that place And it was the Sabboth daye whan the sicke man of the palsey dyd these thinges wherat the Phariseis toke occasion to finde faulte with him which Phariseis did supersticiously mainteine suche thinges of the lawe as were carnall geuen but for a time and contēned those thinges which were chiefe and should still continue amonges thē it was counted a wicked dede to doe any busines on the Sabboth daye but to deceyue their neyghbour vpon the Sabboth daye they toke it but for a trifle They would haue it seme an vngodly thing that a poore sicke mā should cary away his bed vpon the Sabboth daye but to grudge and enuy his helth they thought it no faulte They knew this man which was sicke of the palsey well inough that he had lyen sicke many yeres They did well perceiue that he was nowe strong and had no tokē or apparance of his disease in him Of so great a miracle they ought both to haue glorified God and to haue reioysed in his behalfe which was cured vnles they had been very wicked against god enuiouse toward their neighbour Therfore these like peruerters of true religion fall in hand and chide with him which caried awaye his couche This is the Sabboth daye say they which ought to be kept with rest quiet It is not lawfull for the to cary awaye thy couche he not dissemblyng the benefite that he had receyued to deliuer hymselfe from their enuy of that faulte by the autoritie of Iesu shewyng that he which coulde doe so great a thyng with his woorde semed to be greater than either man or the Sabboth daye the poore man I say maketh this answer to the spitefull Iewes he that made me whole with his very woorde only commaunded me to cary awaye my couche walke When they heard this wheras they ought by reason of the miracle to haue beleued it they did not only enuy him that was cured but also wēt about to deuise matter against him by whom he was cured who is the man saye they whiche badde thee cary awaye thy couche and walke for they would haue burdened him with the faulte of breaking the Sabboth day as they had doen many tymes before Nowe he that was healed knewe not Iesus by name but onely by sight howbeit at that tyme he coulde not shewe hym vnto them because that Iesus after he had spoken to the sicke man of the palsey immediately withdrewe hymselfe from the multitude partely lest his presence shoulde more prouoke the Iewes enuy and partly that he beeyng absente the miracle should be the better knowen by the reporte of hym whiche had felte the benefite of health Afterwarde Iesus found him in the temple and sayde vnto hym behold thou arte made whole sinne no more lest a wurse thyng happen vnto thee The man departed and tolde the Iewes that it was Iesus whiche had made hym whole And therfore the Iewes dyd persecute Iesus and sought the meanes to slea hym because he had doen these thinges on the Sabboth daye But after the miracle was made manifest and euidently proued Iesus willyng that the autour therof also should be knowen when he met with the man
father Abraham whiche is dead and the Prophetes are dead who maâ—est thou thy selfe To glory in names as ye doe profiteth nothyng for in that sorte neyther Abraham the originall begynnyng of your stocke nor Moses nor the Priestes nor the Pharisees ne God the father shal do you any good Be ye well assured hereof if any man obey my wordes as I haue sayed ofte he shall neuer see death onely belefe is the way and entrie to immortalitie Althoughe the Iewes ought with this so caulme and gentle an aunswere to haue ben appeased and with this so great a rewarde to haue ben allured vnto fayth yet accordyng to theyr rudenesse dooe they interpretate that thyng whiche was spiritually spoken of life of the soule to be spoken of bodily lyfe and that whiche was told them for their instruccion they sediciously marre and frowardly turne into the reproche of the Patriarkes studyng euerye waie to procure some hatred agaynst our Lord Iesus among the multitude They aunswere verely in thys manier We haue also of that thy saying more certayn knowlege that thou art possessed with a deiuill wood and frantike which promisest this thing to them that kepe thy worde whiche manier of thing our Patriarkes menne of moste highe prayse neuer had â–ª vnto whome God himselfe spake God spake vnto Abraham as he did also to other Prophetes They were obedient to Goddes worde and neuerthelesse they be all deade and thou promiseste perpetuall lyfe to them that obserue those thinges whiche thou teachest With what countenaunce or howe dareste thou bee bolde to promise other that thyng whiche thou haste not thy selfe Doeste thou promise immortalitie to other beyng mortall thy selfe Arte thou greater then oure father Abraham whiche is deade Yea and moreouer the Prophetes also be all dead They durste promise no suche thyng to any man How highly doest thou presume of thy selfe Whome makest thou thy selfe Thou preferreste thy selfe before the Prophetes and Abraham and in promising that thing which is gods thou makest thy selfe god ¶ Iesus aunswered if I honour my selfe my honour is nothyng It is my father that honoureth me which ye saye is your God and yet ye haue not knowen him but I know hym And yf I saye I knowe hym not I shall bee a lyar lyke vnto you but I knowe hym and kepe his saying Your father Abraham was glad to see my daye and he sawe it and reioysed Then sayed the Iewes vnto hym thou arte not yet fiftie yere olde and haste thou seene Abraham Iesus sayed vnto them Uerely verely I saye vnto you ere Abraham was borne I am TheÌ„ toke they vp stones to caste at him But Iesus hid himselfe and wente out of the temple The Lorde Iesus did so moderate his aunswere vnto these fonde peuyshe reproches wherewith the Iewes taunted hym that because they were not yet able to receyue so great a mistery he dyd of trueth somewhat by insinuacion open that he was greater then the Prophetes and Abraham hymselfe too and that he was one that might perfourme by Gods power that thyng which he did promyse yet he would not appeare arrogant amonges the ignoraunte But he tempered his sayinges leste he shoulde kyndle more wrathe in them that were moued already and sayeth I attribute nothyng vntruely to my selfe For yf I shoulde after the manner of men seeke for prayse at mannes hande then were my prayse false and vayne And in case I were curiouse to seeke for prayse and glory it were not nedefull to hunte for it amongest men For it is my father from whom all true glory cummeth that glorifyeth me He that is honoured of hym the rebukefull woordes of menne doe not dishonoure thesame And yf ye wyll algates knowe hym that is my father it is very he whome ye boaste to be both your God and father Whose chyldreÌ„ if ye were in dede forsothe ye would recognyse his embassadour and yf ye were true wurshippers of hym ye would fauour his glory and not bryng hym in contempte whome he sente into the worlde for your saluacion But as ye wurshippe hym with false religion so ye vntruely clayme vnto you the knowledge of hym He is spiritual and you fauour and knowe nothyng els but carnall thynges I who am his very sonne in dede doe verely knowe hym which thyng I doe not of arrogancye vntruely chalenge but I saye that whiche is true and yf I shoulde saye I knowe hym not I should be a lyar and lyke vnto you that professe the knowledge of God whom ye knowe not I am sent from hym and was with hym before I came into the worlde Therefore I knowe hym and what thyng soeuer he hath commaunded me I doe it But whosoeuer contemneth my worde contemneth god in whose name I exercise the commission of his embassage and that faithfully And whosoeuer despyseth gods worde he neither knoweth God nor taketh him as God Furthermore whereas ye neuer ceasse braggyng of youre father Abraham to whom ye be moste farre vnlike and that ye procure hatred vnto me for that I take my selfe to be Abrahams better verely I do neyther vainly boaste mine owne greatnes nor diminishe his dignitie This I will now saye vnto you that Abraham whome you doe rather wonder at then folowe how great a man soeuer he was yet he was glad and thought he should be happy if it myght be his lucke to see my daye And he sawe that thyng whiche he desired and that great man greatly ioyed to haue my daye chaunce to hym and yet you contemne me Iesus dyd herein and by this straunge saying signifie that whan Abraham made hymselfe ready to offre in sacrifice his sonne Isaac he sawe by the spirite of prophecie that our Lord Iesus should be geuen of his father vnto the death of the crosse for the saluacion of the worlde and yet should not through that death vtterly peryshe but within three dayes after reuiue againe to an immortall lyfe The Iewes not yet vnderstandyng this misterie doe nowe againe according to theyr carnall iudgement fall in hand with checking supposyng Iesus to be no nother thyng then man nor that he had any beyng before he was borne of Mary Thou art not yet say they fiftie yeres olde and haste thou seen Abraham that died so many hundred yeres agoe Finally the Lorde Iesus as a man prouoked with theyr opprobrious woordes some deale openeth and as it were vttereth a lytle sparke of his Godhed through whiche he knoweth no tyme nor number of yeres but was alwaye all one before all course of tyme lyke as God the father being without the limites of tyme alwaie is that he is For thus he speaketh vnto Moses I am that I am signifyinge an eternalitie and a nature that cannot chaunge And in lyke maner the soÌ„ne vsing the woordes of his father sayeth This I doe assuredly confirme vnto you though as yet ye wil not beleue it or euer Abraham was borne I am At these woordes as
Iesus did with this saying couertly notise vnto them that were present that al infidâ—litie set aparte they should quickely go about to beleue the sonne of God whom they coulde not long after see bodily Moreouer he did insinnate therwithall that those which otherwyse coulde not be brought to beliefe than by hearing him speake and seeyng him worke miracles should to none effecte desire to haue him made away whom they despised beyng present And at whose light beyng obiecte to all mennes sight they shut their iyes Furthermore he signified likewise that al suche as of obstinate minde did persist in wilful blindnesse of minde should when time were as menne vnrecouerable and without hope to be amended be lefte to theyr owne folly vnto eternall destruccion euen when aduersaunte miserye is immynent and ready to inuade them whiche calamitie wyll rather cause them perishe than heale them And ouer all this he dyd ensigne them in tyme to come a terrible iudgemente at what season the wicked shall couet to labour aboute businesse of theyr saluacion And it shall not bee lefull for that the night will not suffre it for as muche as they neglected the day in which they myght haue wrought yet for all this euery one whyle he is in state of this bodely lyfe and also after Christes ascencion into heauen hath this dayes lyght of the Apostles and of holy scripture whiche geueth habilitie to doe the thyng that appertayneth to our saluacion But after the bodye be once dead than is his daye awaye from hym nor it cannot worke any thing more but the rewarde of his foredoen dedes is to be hoped vpon and loked for These diffuse sayinges our Lord Iesus than had to quicken and pricke forwarde with feare of the thyng to come men that were slowe to beleue But nowe while the disciples looked for a miracle Iesus spatte on the grounde and of his spattle and duste mixed together he made clay and he anoynted the blinde mans iyes with the clay euen therby resemblyng his fathers or rather his owne worke wherein he made the firste manne of hard clay molified with licoure And to restore that whiche was loste pertayneth to thesame author which fyrst made thesame thynges of nought And to purifie or make whole agayne a thyng that is corrupted is of more power strength than to begette a thyng that is not borne Well but in the meane tyme the noueltie of this plaster made all theyr myndes attentiue and quietely to geue hede and well to considre the miracle that should be wrought and it also proued a stedfast fayth in the blynde man whiche murmured nothyng at hym that anoynted hym but simply obeyeth hym that doeth what hymselfe liste doubtyng nothyng at all of the benefyte what waye so euer it should be geuen The blynde dyd not furthwith receyue his sight but as soone as he was anoynted with the clay he is commaunded to goe to the poole Siloe and there to washe awaye the clay wherewith his iyes were embrued to thentente that both the blynde mannes faithfull affiaunce should be of greater fame for that he made no refusall to doe that he was commaunded and that the noueltie of that straunge sight also the delay whiche was through length of the Iourney should bryng furthmoe recordes of the miracle for the blynde manne â—at not farre of from the temple beggyng by the waye syde And the well Syloe wherof ryseth the poole is at the foote of the mounte Syon of whiche water Esay speaketh too and complayneth that that water was contemned not that the water geueth to any manne helthe but because it beareth the figure of holy scripture Which scriptures of God wheÌ„ as without blusteryng of worldely eloquence they issue furth caulmely and smoothely yet because they bubble out of the priuy hid caues of godly wisedome they haue heauenly violence to remoâ—e the blyndenesse of mannes mynde howe long soeuer it hath continued and to open those iyes wherwith God is seen whom to haue seen is felicitie For Syloe in the Syrians tongue sygnifieth sent For one there is euen specially sente from the father whiche only geueth lyght to mennes myndes for he is the fountayne It did represente Christe hymselfe who euen at this presente tyme also beyng as it were with a secrete power enclosed in holy scripture openeth the iyes of the blynde yf so be that they will acknowledge theyr blyndenesse He must be made more then blynde that will receyue light of Christe He that is wyse to the worlde is very farre of from hope of heaueÌ„ly wisedome he that thinketh himselfe well sighted nor vouchesaueth to haue his iyes closed vp with the clay of Iesus there is no cause why he should hope for the lyght of the ghospell Nowe than whan the blynde felowe a notable knowen manne for his beggyng and knowen also to bee borne blynde wente thither as he was commaunded no doubte but a great croude of people folowed hym as he wente not without laughyng to see his iyes blurred with clay and so twise blynde goyng to a water whiche was of no name through any miracle that euer was doen therin when they were come to the water he washeth awaye the clay from his iyes and returneth home with open iyes and and cleare sight ¶ So the neyghbours and they that had seen hym before howe that he was a begger sayed is not this he that sate and begged Some sayed this is he Agayne other sayed no but he is lyke hym He hymselfe sayed I am euen he Therfore saied they vnto hym howe are thine iyes opened He aunswered and sayed The manne that is called Iesus made clay and anoynted myne iyes and sayed vnto me Goe to the poole Sâ—loe and washe â—nd whan I went and washed I receiued my sight Then sayed they vnto hym where is he He sayed I cannot tell They brought to the Pharisees hym that a litle before was blynd and it was the Sabboth daye when Iesus made the claye and opened his iyes Neighboures therfore and other whiche had knowen hym before neither coulde he but be well knowen to many considering he was a common beggar when they knewe his face but as for his iyes they sawe altered they sayed Is not this he whome we sawe sitting before the temple and begged by the waye syde Some sayde It is he Other contrarie it is not he but it is an other like hym Whyle they disagreed among themselues the blynde himselfe sayed Yes verely I am the same beggar and he that was borne blynde whome ye haue often seen And he thus sayed that his voyce also beyng knowen should cause the miracle be the better beleued But we say they sawe the blinde now see we the see with open iyes How chaunced it that thyne iyes were shut and now are open The man saieth he that is called Iesus made claye and therwith anoynted mine iyes and that doen he sayed goe thy waye to the poole Siloe and there washe thine
yet was he the more knowen through the fame of the late doen miracle it was not vnknowen abrode that Iesus was at Bethania And an on verie many came thither out of the citie thicke and threfolde partely to see Iesus whose fame and renowne the myracle that was so notable dyd muche encrease partly also they came to see Lazarus whom they hearde to be raysed from death to lyfe The curiositie that is naturally geuen to man caused them thus to doe Moreouer enuy and despite against Iesus had so blinded the myndes of the priestes and the Phariseis that it did not suffice their malice to put Iesus to death but they fel in deuice also howe to make Lazarus away against whom they coulde lay no colour or likelyhood of any fault They had cast out of theyr Synagogue the blinde man because he did boldly defende Iesus glory among thē nowe their enuy was growen to suche malice that they were in mynde to kyll Lazarus a mā of great estimacion and power of whom they were neuer by any woorde or dede prouoked and offended and against whom they coulde not imagine any thing and kill him would they for nothing els but because many Iewes being moued with so manifest a myracle did fall awaye from the Phariseis conspiracie and beleued in Iesus On the nexte daye muche people that were come to the feast when they heard that Iesus should come to Ierusalem toke branches of palme trees and went forth to mete him and cried Hosanna blissed is he that in the name of the Lorde cummeth kyng of Israel And Iesus got a yong asse and sat theron as it is written feare not daughter of Sion beholde thy kyng cummeth sittyng on an asses coite But the daye folowyng when as a great route of men which were assembled at Ierusalē because of the feastfull day had knowledge that he would leaue Bethania and come to Ierusalem to doe him honor came they to mete him with branches cut of from the palme trees wherwith they strawed the waie that he should goe by For of this tree were theyr garlandes made that gate victorie and it was a tree perteyning to triumphes alwaie grene long and hye hard to be climed vpon but of a pleasante swete frute and by a certayne peculiar power of nature it riseth vp againste the weight and burden that is layed vpon it And that saying whiche is written in the Psalmes Osanna prayse and honor be to him that being loked for of vs cummeth in the name of the Lorde was cried vp aloude like as the people is wonte to publishe and witnes a common ioy Iesus also euer before this tyme bearyng a full lowe sayle and a contemner of worldely glory was than contente to come to Ierusalē with a newe solemne portely shewe For after he had gotten vnto him an asse he rode vpō her wheras before he was wount to walke his iourneyes on foote partly to teache his howe vaine is the honor of this worlde partly to ratifie that whiche Esay prophecied of him for it is written Feare not daughter of Sion beholde thy kyng cummeth to thee meke gentle sitting vpon the colte of an asse Suche a pompe certainly becummeth well the kyng of the spirituall Ierusalem whiche is the churche ¶ These thinges vnderstode not his disciples at the first but whan Iesus was glorified then remembred they that suche thynges were written of hym and that suche thynges they had doen vnto him The people that was with him when he called Lazarus out of his graue and raysed him from death bare recorde Therfore mette him the people also because they hearde that he had doen suche a miracle The apostles verily at that season vnderstode not these thinges supposyng thē to be doen by casualtie but after that Iesus through death through his resurreccion by sending downe the holy gost was glorified than cōferring the thing that was doen with the wordes of the Prophetes they wel perceiued that the wordes whiche the people cried out a loude also the thing that he thus cummyng did was written of hym For there were some whiche loked for suche a kyng as worldly kinges be Christes pleasure was to haue those mens expectacion decided declaring that the kyngdome of the ghospell doeth not consist and stande in the aide and defenses of this worlde but in mekenes and heauenly doctryne This great and notable affeccion that was in the people came of those mens stirryng and prouocacion which had of late been presente a litle before at Bethania when the Lord raysed Lazarus out of his graue and so they made relacion of that thyng whiche they sawe with theyr iyes to other And therof came it that suche a preace of people came foorth to mete Iesus because they had learned of them that sawe it how that this wonderous miracle suche one as had neuer been hearde of since the beginnyng of the worlde was wrought by hym And accordyng as the thyng broughte with it in open apparaunce a certain godly power so had he suche honour geuen vnto him as was neuer geuen to any prophete The pharisees therfore sayed among themselues perceyue ye howe we preuayle nothyng Beholde al the whole world goeth after him There were certayne Grekes amonges them that came to wurship at the feast thesame came therfore to Philip whiche was of Bethsaida a citie in Galile and desired him saying Sir we woulde faine see Iesus Philip came and tolde Andrewe And agayne Andrewe and Philip tolde Iesus That thing droue the myndes of the priestes and phariseis almost into desperacion neyther do they repent them of theyr wicked enterprise but there was a spitefull mutteryng emong them and they sayed ye perceiue that with all our crafty policies and deuices against him we go nothyng forwarde in oure purpose but the more we do resist the more doeth his autoritie florishe the more earnestly doeth the people fauour hym Before this he had but fewe disciples beholde nowe the whole world falleth from vs to hym in somuche that nowe it is sumwhat daungerous for vs openly to arest him The vngraciouse phariseis had this communicacion to thintent thei might thereby stirre and prouoke eche one another to set on and sodainly to come vpon the lord Iesus with more succour and greater guiles wherfore thei did not atchieue and accomplishe this mischieuous acte before they had the graund consent of the Phariseis the scribes the priestes and the auncient rewlers the people also as in dede theyr mynde is vnconstant beyng inflamed with thesame fury and wicked mynde yea and with Pilate the viceroyes auctoritie neyther yet withoute deceytfull craft brought in withall by Iudas the traytour The people notwithstanding did that tyme so fauour Iesus that the Gentiles also whiche for religion sake came to Ierusalem there to praye muche desired to see Iesus The reuerence of that temple was so great that out of farre countreies many went thither of deuocion to serue god and for
more to moue them all to beleue and to leaue them no excuse at al that through theyr owne wilful malice would perishe declaryng what great profite should come to them that beleued and how great destruccion to them that did persiste in theyr vnbeliefe Iesus I saye cryed and sayd all you do professe that ye beleue on God But forasmuche than as I am come from god nor saye or do any thyng vnlesse he beyng the auctour whosoeuer beleueth on me beleueth not on me that do nothing of my self but on him that sent me into the worlde The worlde is full of darkenesse of errour and sinnes And therfore dyd I descend into the world from my father that is the fountayne of al light as a beame from the sūne that errours beyng remoued and synnes taken awaye I should be the lighte of the worlde Truely by faythe are the iyes of the blynde opened that they maye see lighte and no more fall in darkenesse All my doctrine miracles and what thyng soeuer I haue doen or shall do to this hath respecte that he whiche beleueth on me and putteth his whole affiaunce in me doeth not abyde in darkenesse but beyng lightned with knowledge of trueth and pourged from al sinnes of their old lyfe maye through leadyng of the light and by godlinesse of the ghospel procede to euerlastyng lyfe And if any man heare my wordes and beleue not I iudge hym not for I came not to iudge the worlde but to saue the world He that refuseth me receyueth not my wordes hath one that iudgeth him The worde that I haue spoken thesame shal iudge him in the last daye But if a man heare my wordes and obey them not that hearing doeth so not profite him that for his vnbelefe he shal haue a more sory ende not that I shall iudge him For I came not to condemne the worlde for the sinnefull enormities therof but to saue it beyng once purged by fayth But neyther yet shall that man escape terrible iudgemente whiche when he hath hearde my woordes casteth thē awaye and contemneth thē Uerily at this present I omitte nothyng wherby I may drawe al folke to eternal saluaciō nor any man shal be loste through my faulte But whosoeuer shall contemne saluacion when it is offred hym this selfe sayed woorde whiche I now speake shall condemne hym and shall in the laste daye rebuke him because he did perishe through his owne wilfull malice I for my parte haue inuited menne with promising them rewardes I haue feared them by threatnyng them with punishementes I haue allured thē with benefites I haue prouoked them with miracles I repell no bodye from saluacion I set open a ready waye for euery man and woman to life What excuse therfore in the laste daye shall he pretende that beyng so many wayes prouoked to belefe doeth continue still in his blindnesse For I haue not spoken of my selfe but the father whiche sent me he gaue me a commaūdemente what I should saye and what I shoulde speake And I knowe that his commaundemente is lyfe euerlastyng whatsoeuer I speake therfore euen as the father bad me so I speake If ye be wurshippers of God as ye thinke your selues to be in case ye haue the lawe in reuerence ye cannot contemne my woordes For I do not speake of myne owne heade as they be woont to do whiche dooe feine what they liste to theyr owne prayse and aduauntage nor I do not teache thynges repugnaunte to the law but I do perfourme in dede those thynges whiche the lawe did shadow in figures and prophecied should come Futhermore my father who is the auctour of the lawe and from whom I came hither hath prescribed me what I shall saye and do Therfore consideryng that I do obeye his commaundementes in all thynges how can ye honour hym when as ye do cōtemne his ambassadour And truely the thing whiche he hath geuen me in commaundement he hath onely commaunded it of loue towardes you that you throughe beleuyng the thinges whiche I shewe vnto you maye obtayne euerlastyng lyfe Lyke as my father thirsteth the saluacion of all and seketh no mans damnacion so verely do I desyre to haue all saued and wyll suffre none to perishe as muche as in me lyeth verily Wherfore because I am well assured that whatsoeuer he hath willed me to saye doeth perteyne to your saluacion therefore doe I leaue naught vnspoken that he hath assigned me to saye vnto you As touchyng this good will of God the father towardes you and myne also which throughly agreeth with my fathers wil and minde see there be no defaulte on your behalfe wilfully sekyng your owne damnacion when as ye maie attaine to eternal saluacion The .xiii. Chapter Before the feast of Easter when Iesus knewe that his houre was come that he should departe out of this worlde vnto the father when he loued his whiche were in the worlde vnto the ende he loued them OUr Lorde Iesus didde with these kynde of woordes exhorte the wicked people to prouide for theyr owne saluaciō and to leaue their vngracious purpose consideryng he had leafte nothyng vnassayed whereby they might be recouered and brought to a better minde and emendmente Nowe then was no more a doe but to enstructe his disciples whom he had speciallye chosen whome he should shortely leaue behinde him and whome he knewe would be muche discoumfited with the deathe of theyr maister against the storme that was imminente and nye at hand and throughly to pull out of theyr myndes those Pestilences whiche corrupteth the sinceritie of the ghospell that is to saye enuie hatred pride ambicion and graffe in them affeccions contrary to these declaryng therein the tokens of perfite charitie whose example and steppes they should folow in louing eche other mutually shewing also the mannier of suche mekenesse and humilitie as hath not been hearde of wherby one shoulde preuente an other sembleably with mutuall benefites Therfore the daye before Easter whiche the Hebrues as was sayed before did call Phase that is to saye a passeouer forasmuche as oure Lorde Iesus from whom nothyng was hid knewe the tyme nowe to bee at hande when as hymselfe aunsweryng to the name of that feastefull daye shoulde passe out of this worlde and go agayn to his father from whēce he came seyng he had alwaies loued his Apostles whom he had specially chosē to hymselfe as his familiares and frendes whiche shoulde not yet depart out of the worlde but shoulde haue a great and long battayle with the world he didde declare his continuall loue and charitie towardes them Neyther the storme of his death beeyng nowe at hande did put awaye the zele and affeccion whiche he bare towardes them but at his veray departyng from them he did speciallye shewe tokens of a certayne rare loue not that he had fayntly loued them before but because those thinges whiche he shoulde printe into theyr myndes at his goyng from them mighte more diepely remayne in memorie
an other doubtyng of whom he spake There was one of Iesus disciples whiche leaned on him euen he whome Iesus loued To him beckened Symon Peter therefore that he should aske who it was of whom he spake He then when he leaued on Iesus brest saied vnto him Lorde who is it Iesus aunswered He it is to whom I geue a soppe And he wette the breade and gaue it to Iudas as Iscarioth Simons sonne And after the soppe Satan entred into him When Iesus comfortyng his Apostles myndes had spoken these wordes furth with because he woulde make theim the more afrayed to folowe the traytours exaumple and to the entente he woulde more vehementelye prouoke the traytoure to amende he was troubled in spirite as one greuouslye vexed for the destruccion of hym whiche thorowe his owne malice wente aboute to procure to himselfe euerlasting death and dooeth againe witnesse euen by othe that the thyng whiche he spake beefore shall verilye come to passe Forsoothe I tell you yet once again saieth he that one of you whiche beeyng but a fewe doeth here sit downe with me at one table shall betraye me This saiyng so often repeted did awake the disciples myndes whiche els had bene ful heuye and pensite for the foresaid departure of their Maister And euerye mans conscience sauyng Iudas did coumforte hymselfe because onelye one was noted to bee the betrayer But this addicion of you did trouble theim neyther didde they doubte but the thyng shoulde at some tyme come to passe whiche our Lorde saied should bee and yet no man could suspecte of an other so detestable a deede forasmuche as they thought all other to be of theyr minde sauyng that euerye man mistrusted the fragilitie of mannes nature Onely Iudas knowyng hymselfe giltye neyther shrinketh thereat nor was ashamed nor yet dreadfull to bee presente at that holye repaste and besides that in the meane whyle coulde abyde the syghte of his maister to whome he knewe the whole purpose of his minde to bee manifestely knowen So pestilent a thyng was couetousnesse and so it liked hym to abuse the gentlenes of his maister beeyng alreadye well knowen vnto him Therfore the reste of the disciples beyng heuy and careful dydde beholde one an other to see if they coulde perceiue any token by countenaunce by whome Iesus had spoken this as they whiche withoute doubte woulde furthwith haue been fierce agaynst him that had determined so wicked a deede Here truelye was Simon Peters mynde set on fyer who loued our Lorde no man more but hitherto for the more parte the boldenes which he had by reason of his loue towardes his maister had euill successe He hadde heard our Lorde saye before Go backe from me Sathan thou sauoreste not those thynges that appertaine to God and euen nowe he hearde hym saye Thou shalt haue no parte with me Therfore when Peter dyd greatly desyre to be deliuered from this doubtefull care and to knowe assuredlye who he was that went about so great a mischiefe as one that would not haue suffred hym to haue siâ—te emong them at that feaste yet durste not he hymselfe be buisie to aske Iesus who was that traytour whom he aduertised them of but he beckened to a certayne disciple to demaunde of Iesus who was the manne he spake of whiche disciple the Lorde loued intierly and vsed familyarly and at thatsame tyme he leaned vpon the lordes breste by reason of whiche kynde dealing and familiar handeling of hym the manne dyd mourne and was halfe deade because the lordes death was at hande but the Lord dyd coumforte and recreate him Therfore that disciple as he was then leanyng vpon Iesus breste saied secretly vnto hym Lorde who is he that shall dare enterprise suche a mischeuous dede Iesus aunswered hym saiyng He it is to whome I shall geue a dipte soppe And when he hadde dipped the breade in the brothe he gaue the soppe to Iudas Iscarioth Simons sonne The vnhappye traitour was neyther ashamed therewithall nor wente about to amende hymselfe but with a shamelesse countenaunce settyng at noughte the Lordes knoweledge and despisyng his greate gentylnesse he tooke a token of frendshyppe at the Lordes hande whome he woulde anone after betraye for a litle money And after he had receiued that litle morsell the deuill dyd fully possesse his minde and of a wicked man made hym vncurable ¶ Than said Iesus vnto him That thou doest do quickely That wist no man at the table for what entent he spake vnto him Some of them thought because Iudas hadde the bag that Iesus had saied vnto him bye those thinges that we haue nede of against the feaste or that he shoulde geue some thing to the poore Assone then as he had receiued the soppe he went immediatly out and it it was nyght Now when Iesus sawe that the purposed malice of Iudas woulde neyther bee chaunged with shame nor feare for he was almoste bewrayed allready and should haue bene in daunger yf Iesus hadde disclosed hym he therefore sent hym awaye from the feaste and suffred hym to dooe that vngraciouse dede whiche he already had committed in full wyll and purpose of mynde The thyng which thou goest about saieth he doe it quickly Iudas knowyng himselfe giltye dyd onelye vnderstande that saiyng none of the reste that sate at the table perceiued wherefore Iesus had spoken this For as goodnesse is nothyng mistrustfull none of them coulde suspecte this that he to whome Iesus had shewed so manye tokens of loue whome he semed in a manner to preferre before the reste in that he had the kepyng of his moneye who also sate righte nere vnto hym in that feaste to whome euen nowe our Lorde gaue a dypped soppe no man I saye dyd mistruste that he durste enterprise so haynous a deede as to betraye hym to death And whereas Iesus had saide the thyng which thou dooeste dooe it quickelye some because they knewe Iudas kepte the purse dyd take it that the Lord had admonished hym to bye some such thinges as should be nedeful to the solemnisacion of that feastful day or that he should distribute somewhat to the poore For Iesus was often wounte to commaunde hym to doe this there by instructyng and prouokyng vs to be liberall to poore folke When Iudas hadde receiued the soppe and made as thoughe he hadde not vnderstande the Lordes saiyng he went furthewith out of the parlour where they supped For it beecame not hym to be any longer presente in the coumpany of holy folkes whiche had geuen hymselfe to the deuill and shewed hymselfe to Iesus so often vncurable And it was nyght a tyme betokenyng his mynde that was blynded with the darkenesse of couetise whiche shoulde withdrawe hymselfe from the lyght and make suche haste to doe the worke of the prynce of darkenes that not so muche as the vndue season of tyme â—â—uâ—de moue hym to delaye his purposed wicked dede He lacked no euyll will before but then Iesus hadde geuen hym
effect for I shall not long be conuersaunt among you in this visible bodie but shall dye and goe to my father And yet ye shall perceyue me to be one that liueth and hath power and that shall accomplishe all that I haue promised Moreouer the worlde also shal be rebuked and reproueâ— of iudgement because that by seing men euery where through penaunce coâ—â—erte from synne to innocencie of lyfe leaue the grosse ceremonies of Moses lawe and ruine to godlynesse of the ghospell the nacions of the whole worlde forsake theyr wurshipping of diuels and images and falle to the true wurshipping of God the father the sonne and the holy ghost it shall manifestly appere the prince of the worlde who hath heretofore by synne practised 〈◊〉 to be already with his owne weapons vanquished put out of the waye and iudged as one that hath procured my death by whom innocencie libertie of the gospell and immortalitie is recouered employed and geuen Than shall it well appere to haue been a triumphe whiche semed to be a thing of shame and reproche and that to haue been a victory whiche was imputed and counted for an ouerthrowe and an vtter destruccion for whan deuils shall eche where be cast out of the temples â–ª and shall crye out at the signe of the crosse when they shall leaue the bodyes whiche they had of long tyme possessed at naming of me shall not that openly proue theyr prince to be iudged and condemned Shall it not bee apparante and a clere matter that they also be woorthely iudged and condemned whiche had leuer folow hym being alreadye vanquished and iudged to eternall deathe than me whom as a conquerour and to all folke the verye auctour of innocencie and of life God shall carrye vp and auaunce to the felowship of his kyngdome ¶ I haue yet many thinges to saye vnto you but ye cannot beare them awaye nowe Howbeit when he is cum whiche is the spirite of trueth he will leade you into al trueth he wil not speake of hym selfe but whatsoeuer he shall heare that shall be speake and he wil shewe you thinges to cum He shall glorifie me for he shall receyue of myne and shall shewe vnto you All thinges that the father hathe are myne Therefore sayed I vnto you that he shall take of myne and shewe vnto you I coulde tell you many mo thinges but the tyme serueth not nor your weakenesse wyll not as yet beare them and since I haue not yet altogether goen thorow with this mine ambassade I do therfore reserue them to the cummyng of the holy ghoste he beyng once come shall fynde you more apte to receyue a more full knowledge euen when the busynesse of my deathe resurreccion and ascencion shall be dispatched and fynished This spirite that I speake of shall be no lying or worldely spirite but my very spirite that is to saye the spirite of trueth he shall teache you all trueth whiche ye are not nowe able to receiue at ful He also shall speake vnto you but that shall be by secrete inspiracions He shall not with mouing the ayer touche your bodely eares but by a priuey secrete vertue shall moue the inwarde myndes neyther shall he speake thynges of vncertaintye but in lyke maner as I haue spoken nothyng whiche I haue not heard of my father so shall he inspire nothyng into your hertes but that he hearde of my father and me and he shall out onely open vnto you all trueth of thynges paste but also he shall foreshewe you thynges to cumme ere they happen so often as nede shall require for he is not alone only almighty but hathe withall knowleage of all thinges He shall by you make the glory of my name be knowen to all men lyke as I by my deathe and resurreccion shall make my fathers glory notable and famouse for as what thing soeuer I doe redoundeth to my fathers praise and glory of whome I haue my being and of him haue receiued all that I haue cum so shall it growe to my honour and praise whatsoeuer he shall woorke by you He shall mocion you to nothing contrary to those thinges whiche I receiuing them of my father haue taught you All thinges is common betwene vs all thinges procede from my father but whosoeuer is his is mine nor any thing is my fathers or mine whiche is not common to the spirite Therefore by the sayde spirite shall I speake to you as my father hathe spoken to you by me he that beleueth me beleueth my father and he that beleueth the spirite beleueth vs both ¶ After a while ye shall not see me and againe after a while ye shall see me for I go to the father Then sayed sum of his disciples betwene themselues what is this that he sayeth vnto vs after a while ye shal not see me and againe after a while ye shall see me and that I go to the father They sayed therefore what is this that he sayeth after a whyle we cannot tell what he sayeth Iesus perceiuing that they woulde aske hym sayed vnto them Ye enquire of this betwene your selues because I sayed after a while ye shall not see me and againe after a while ye shall see me Uerily verily I saye vnto you ye shall wepe and lament but contrariwyse the worlde shall reioyce ye shall sorowe but your sorowe shall be turned into ioy Now than being corroborate and stablished with many thinges be ye bold and take good hearte vnto you againste the storme that hangeth ouer you in aduersitie saue your selues to the prosperitie whiche shall folowe within a whyle ye shall lacke the syght of me but ye shall be without it no longe time for within a shorte space after I shall be presented to your syght agayne that so ye may litle by litle be brought in vre to wante the sight of this body which is not moste commodiouse for you For I returne to my father to thentente that after I cease to be seen of you I maye endue you with greater giftes But not withstanding all this so great sorowe did possesse the disciples mindes at that time that they neyther vnderstood nor coulde kepe in memorie thinges that were often repeted and reiterate for whereas our lord Iesus did declare in these wordes not very obscurely that by death and buryall he should be absent out of his disciples sight yet none otherwyse but that within thre dayes after he would appeare vnto them againe euen in the self same bodye but now immortall so after he had for a fewe dayes space confirmed and stayed the mindes of his disciples to conuaye hymselfe again into heaueÌ„ And to th entent that hauing his bodely sight withdrawen from them which letted them to be spirituall they mighte deserue that heauenly spirite and after that to looke no more for their lordes bodely presence saue onely when at the laste daye he shall once for all shewe hymselfe to the whole worlde for
honour and of great power substaunce an Aramathian â–ª borne which sayed Ioseph was a disciple of Iesus but not openly knowen so to be for feare of the Iewes which had made a lawe that whosoeuer did openly confesse himselfe to be Iesus disciple thesame person should be caste out of the Synagoge Ioseph I saye came vnto Pilate to whom he was well knowen and desyreth licence of hym to take downe Iesus body from the crosse when Pilate had tried whether that he were dead or not he was content withal Therfore Ioseph went his way to the crosse and toke downe the dead corps In the meane season as one to helpe furthe with those thinges and doynges that pertayne to the funerals euen Nicodemus also cummeth thither a man among the Phariseis of a notable estimacion and dignitie and he also being a secrete disciple of Iesus which had before that tyme come to Iesus in the night because he myght so beste auoyde the displeasure and grudge of the Phariseis as was before rehersed These menne knowyng that death commonly maketh an ende of hatred trustyng vpon the presidentes fauour enterprysed hâ—ely to honoure the dead with whom whiles he liued they durst not talke openly Nicodemus of trueth brought with him an oyntment of myrrhe aloes mingâ—ed together aboute an hundred pounde weyght so muche as was sufficient to sweten the bodye and honorably to preserue it from corrupcion They now therfore ioyntely together with one common seruice anointed Iesus body being takeÌ„ downe on euery parte with pleasaunte and swete sauerye spices and when they had well imbrued the corps with the odours thei wouÌ„d it in linnen clothes that the oyntmeÌ„t should not runne of from the body For the maner of the Iewes is after this sorte to bury leste the bodies should corrupte and putrefie And verily they did this honour to the Lord Iesus as to a wurthy maÌ„ and one that was throughly good and againe they thus honoured him to th entent no man should thynke that he dyed for any cryme or faulte For as yet they had no hyer opinion of hym but that he was an innocent good man and loued of god whose name and memory ought to haue this honour doen vnto it that is to saye to be remembred as one that was enuied for his vertue euen to the death a thyng that vsually hapneth in maner to moste beste menne Moreouer this preparacion and great a doe was euen there finished leste any man myght supect that the body had been chaunged And agayne the Lord was buried then in a garden nye to the place of the crosse In the garden was a new sepulchre lately made out of an harde thicke stone wherin was neuer man layed And albeit these thinges were supposed to be doen by casualtie yet they made much for the fayth of the resurreccion For the sepulchre could not seme to be digged vp with vndermynyng becauâ—e it was cutte out of an whole sounde vnholowe rocke of stone nor none other could be thought to haue risen out of it in whiche he only was laâ—ed But yet Ioseph and Nicodeme did not this in respecte of his resurreccioÌ„ for in dede they had no hope that he should rise againe but they were moued thus to doe with a Iewishe deuocion for religion sake of the feastfull day For in dede it was the Iewes Easter day euen and therfore the Sabboth prouoked and setforwarde this dede In which Sabboth day it was not lawful for them to worke Wherfore leste the body should be vnburied or the buriall be to slender and with to small honour doen they ryd the thyng out of hande and layed hym in the sepulchre that was nexte vnto them Also furthermore euen the diligence of the Iewes serued for the belefe of his resurreccion that should be For after that the Iewes had obteined of Pilate kepers for the sepulchre had procured that it should be watched and attended vpon leste any body should secretly steale a waye the dead corps they not contente therewith close vp the mouthe of the sepulchre with a great stone and seale it when they hadde so doen so that on euery side the malice of the Iewes succeded and came to the glory of Christ whose name they went about vtterly to destroy and abolish The .xx. Chapter The first daye of the Sabbothes came Marye Magdalene early when it was yet somewhat darke vnto the sepulchre and sawe the stone taken awaye from the graue Then she ranne and came to Symon Peter and to the other disciple whome Iesus loued and sayed vnto them They haue taken awaye the lorde out oâ— the graue and we cannot tell wherâ— they haue layed hym Peter therfore went foorth and that other disciple and came â—nto the sepulchre They ranne bothe together and the other disciple dyd out runne Peter and came firste to the sepulchre And when he had stouped downe he sawe the linnen clothes lying yet wene he not in ANd verely â–ª the residue of the disciples beeyng stryken partly with feare and partely with dispayre neglected the burying and rought not for the dead corps But certayne weomen that were his disciples cared asmuche for it as did Ioseph and Nicodemus but the religion of the feastefull dâ—ye stayed them from the labouryng aboute preparacioÌ„ of swete odours Howbeit as soone as Phase Sabboth daye was past the oyntmentes beyng made ready in the nyghte Mary Magdalene came earlye when it was yet somewhat darke vnâ—o the sepulchre the morowe after the Sabboth daye And when she sawe the stone wherewith the entrie of the sepulchre was closed vp remoued thence and the sepulchre to be open the woman supposed nothyng els but that the deade corps hadde been taken awaye in the night to the intent it might haue been more semely and accordyngly buried For the body was layed there for a time aâ— of purpose that it might soone after be adourned and set foorth with the due and full solemnitie of burying For in dede the hope of his resurreccion fell awaye from all the disciples they were so muche astonied with the certaintie of his death Therfore Marie ere she had loked into the graue retyered backe agayne and ran to Simon Peter with whom was euen that disciple whome Iesus loued and she sayeth Our lord is taken awaye out of the sepulchre and I know not whither they haue caryed him that toke him a waye They both beyng styrred with that voyce went foorth Surely they had small hope yet hadde they a great affeccion and desyre towardes theyr maister whom they so muche loued And therfore they ranne both out together to the graue but that disciple which was so beloued of Iesus outranne Peter and came first to the sepulchre And when he founde the doore open he wente not in but stouped downe and looked into the graue whether it were emptie or no. And he sawe well there was no dead corps but the linnen clothes lefte imbrued with swete odoriferous
Iesus therfore beyng delited in the great desyre of the woman doeth now with a knowen familier voyce speake vnto her and calleth her Marie At this knowen voyce the woman sodainly turnyng herselfe for euen at this very presente she had bowed downe herselfe agayne towardes the angels so muche was she by sodayne mocions of mynde stiered to loke this waye and that waye the woman I saie knewe Iesus and rauished with a sodayne ioye she a disciple speaketh to the master and calleth hym Rabboni whiche worde in the Syrians tonge signifieth Master And withal she falleth flatte downe to the grounde and would haue kissed his feete hauyng yet in remembraunce theyr olde familiaritie But Iesus knowyng that as yet she thought no great excellente thyng of hym although she loued him sincerely and ardently did prohibite her to touche his bodye For Marie sawe well that he was aliue agayne but she thought that he was reuiued for none other cause but as he did before to liue familiarlye with his frendes beyng now a man aliue where as before he was dead and ignoraunt she was that he now caryed about with hym an immortall body which was to be handled with muche greater reuerence whiche bodye the Lorde did neuer exhibite or present to the wicked nor suffered it to be handled of euerye man to th entent he might litle by litle altogether withdrawe them from the loue of the bodye Touche me not sayeth he it is thesame bodye whiche hong vpon the crosse but it is nowe beautified and adourned with the glory of immortalitie But truely thine affeccion is yet somedeale carnall because I haue not yet ascended vp to my father whiche thyng once doen I shall sende vnto you the spirite that is the comforter and he shall make you perfite and wurthy to haue the spirituall felowship of me In the meane time content thy selfe with that thou hast seen me and heard me speake and specially now go thou to my brethren whiche are throughe my death comforteles and foorth with make them partakers with thee of the ioye and comforte whiche thou haste receyued by the sight of me and vpon these my wordes shewe them that to this ende I am rysen from death to lyfe euen that after I haue taried a certayne dayes among them I maye leaue the worlde and ascende vp to my father who is also your father and thesame is both your god and mine common to bothe Let them therfore put away earthly affeccions and rectifie their mindes applying thesame to spiritual and heauenly thinges Mary Magdalene came and tolde the disciples that she had seue the lorde and that he had spoken suche thynges vnto her Thesaâ—e daye at night whiche was the firste daye of the â—abbothes when the dores were shâ—t where thâ— disciples were assembled together for feare of the Iewes came Iesus and stoode in the middes and sayeth vnto them Peace bee vnto you And whâ—n he had so sayed he sheweth vnto them his handes and his syde Then were the disciples glad when they sawe the lorde Now than Mary did as he bad her and returnyng againe to the disciples shewed them that she had seen the lorde and tolde them the thynges whiche he had commaunded to be made relacion of in his name and this was doen that they should take right great comforte of that he nowe called them his brethren and prepare also theyr myndes to the loue and desyre of eternall and heauenly thynges for as muche as the preseÌ„t vse of his body should not endure long with them After that with these and certayne other apparicions the lord Iesus had litle by litle lift vp theyr myndes to quicknesse of spirite and to the hope of the resurreccion already past the selfe same daye that was the morowe after the sabboth daye whiche next to folowed the sabboth of Easter when it was nighte and the disciples secretelye gathered together whiche for feare of the Iewes durste not assemble together in the daye tyme. Iesus went in to them when the doores were shut and standyng in the middes in the sight of them all to take awaye al feare from them he saluted them amiably and full gentlye saying with a voyce well knowen vnto them Peace with you And lest they shoulde suspect it to be a ghost or another bodye he sheweth vnto them the printe of the nayles in his handes and the scarre of the wounde whiche the souldier hadde made in his side with a speare With this salutacion and sight the fayth of his disciples was confirmed the sorowe takeÌ„ awaye and theyr myndes muche recreate and made ioyouse For Iesus had promised them before that thus it shoulde be that within a shorte tyme he woulde see them agayne and after they hadde seen hym and theyr sorowe put awaye that he would make their hertes gladde and merye And therewithal he tolde them this also should folow that in the world they should haue sorow and heuinesse but in hym they shoulde haue peace and quietnesse Then sayed Iesus to them agayne Peace be vnto you As my father sent me euen so sende I you also â–ª And when he had sayed these woordes he brethed on them and sayeth vnto them Whosoeuers sinnes ye remit they are remitted vnto theÌ„ and whosoeuers synnes ye retayne they are retayned But Thomas one of the twelue which is called Didimus was not with them when Iesus came The other disciples therfore sayed vnto hym We haue seen the lord But he sayed vnto them Excepte I see in his handes the printe of the uayles and thruste my hande into his syde I wyll not beleue Therfore to confirme the Apostles in theyr ioye and coumforte the more he once agayne saluteth them with good lucke of peace saying Peace with you And at the same tyme withal he hiely auctoriseth them and commaundeth theÌ„ to preache the thinges whiche they had seen and sayeth As my father sent me so do I sende you I haue truely and faithfully glorifyed my fathers name and you agreyng amoÌ„g your selues shal with lyke trueth and faithfulnesse preache my fathers name and mine Prepare your mindes to this fuÌ„ccion and office for asmuche as I nowe that I haue doen diligently the thyng that I had in commission to do go agayne to my father and from thence I shall sende vnto you more plentie and more power of the holy ghost In the meane while shall I also make you partakers of the holy ghost accordyng to your capacitie and euen as he was thus speakyng he brethed on them and gaue them the spirite with auctoritie to forgeue all men theyr sinnes that woulde be ioyned to hym by profession of the ghospel and by baptisme and that woulde forthinke their former life and be eftsones amended where they haue erred Whosoeuers synnes ye remit sayeth he they are remitted vnto them and whosoeuers ye retayne they shall abide subiecte to theyr synnes When these thinges were doen the residue of the disciples were assembled together Thomas onely
except that than was absent whiche name Thomas signifieth in the Greke tongue Didimus and in the Latin Geminus in Englyshe doubtefull For he was one of the twelue whoÌ„ the lorde did specially and peculiarly choose to the office of preachyng the gospell Therfore after that he was come in to them the disciples that could scant stande for ioye shewed openly vnto him that they had seen the lorde Thomas supposyng them to be deceyued and illuded by some vision or spirite denyed to beleue vnles he might see hym with his owne iyes and not to beleue his owne iyes as sufficient witnesse except he might see withall the printe of the nailes euen freshe in his handes yea and with putting his owne handes into Iesus side perceyue by felyng the wounde that the speare made And trulye this incredulitie of the Apostle by the dispensacion of God as he shall dispose didde muche good to the confirmacion and stablishement of our fayth ¶ And after eyght dayes agayne his disciples were within and Thomas with them Then came Iesus when the doores were shut and stoode in the middes and sayed Peace be vnto you After that sayed he to Thomas Bryng thy fynger hither and see my handes and reache hither thy hande and thrust it into my syde and be not faythlesse but beleuyng Thomas aunswered and sayed My Lorde and my God Iesus sayeth vnto hym Thomas because thou haste sene me thou haste beleued blessed are they that haue not sene and yet haue beleued And many other thinges truly did Iesus in the preâ—â—ce of his disciples which are noâ— written in this boke These are written that ye might beleue that Iesus is Christe the sonne of God and that in beleuyng ye might haue life thorowe his name Therfore eyght dayes after when the Apostles met together agayne by stealthe and at this tyme with the reste Thomas was in coumpanye whiche hitherto woulde not beleue that Christe was rysen the Lorde came in to them where they were the gates beyng hard faste shut and standyng in the middes of them he saluted them after his vsuall and well knowen maner and facion saying Peace with you And turnyng hym by and by to Thomas whose vnbelefe he knewe that was ignoraunt in nothyng whiche lacke of beliefe because Iesus knewe it came not as the phariseis infidelitie did that is of malice but of mans infirmitie he vouched safe to heale it He sayeth thus to hym Thomas sayeth he forasmuche as it dooeth not suffise the to haue hearde of many that I was rysen to lyfe agayne whiche hath seen me and hearde me except thy senses mighte feale and perceyue thesame bring hither thy finger and feele the woundes of the nayles and see that I truelye carye the very true markes therof Put thy hande into my syde and handle the wounde whiche the speare made and hereafter be not vnfaythful and harde of belefe in other mattiers but after thou haste nowe seen this thing proued certainly true whiche persemed to thee incredible see thou geue fayth to my promises howe incredible soeuer they seme to the common sence and iudgement of men After that Thomas had seen and felte knowyng bothe the face and accustomed voyce of the Lorde he than conceyued a full fayth and spake aloude My Lorde and my God For as he was more harde of belefe so no body did more clearlye confesse Iesus to be God and man for because the handlyng of the body which late before hong dead vpon the crosse witnessed that he whiche was rysen to lyfe agayne was a very man in dede and the knowleage of hidde secrete thynges proued well his godhead So than of trueth Iesus did well accepte and embrace Thomas his confession but yet withall he did reproue his hardnesse of belefe saying Thomas because thou hast seen me hearde me and handled me thou beleuest but blessed shall they be whiche though they see not will yet beleue Verely the Lorde Iesus declared vnto his disciples his diuine power and godheade by many other tokens whiche are not written in this booke but some thynges are reported and declared by other Euangelistes and some thynges also were reported and tolde by worde of mouthe and euen they were the tellers therof which bothe sawe and hearde the thynges themselues For to set out and write all thynges whiche woulde haue bene a worke that for the greatnes it coulde not haue been measured was not cared for but yet it was thoughte necessarye to write of some thinges that thereby ye mought come to the beliefe that Iesus was the sonne of God Whiche thyng yf ye do in dede ye shall haue that full blisse and beatitude whiche our Lorde Iesus promised to them that when they see not beleue For lyke as he suffered death and liueth immortal so shall ye also by profession of his name in true faythe obtayne eternall lyfe The .xxi. Chapter ¶ Afterwarde did Iesus shewe himselfe againe at the sea of Tiberias And on this wyse shewed he hymselfe There were together Symon Peter and Thomas whiche is called Didimus and Nathanael of Cana in Galile and the sonnes of Zebedei and two other of his disciples ANd verely to confirme more and more the faythe of his disciples Iesus oft times appeared vnto them and talked with them sometyme also eate meate in theyr company leâ—te any suspicion shoulde setle in theyr myndes that it was but a delusion or some ghoste whiche they had sene neyther was he therwhiles continuallye for all that present in their company as he was wont before his death nor so familiarly handled himself among them nor yet was seen of all menne because he hadde sayed before that he would appere to his and not to the world nor to his neyther but euen when he list For nowe immortalitie shewed a certaine semblaunce full of maiestie that was to be had in reuerence to th entent that their faith beyng full stayed and establyshed he might withdrawe from them altogether the sight of the body and spirituallye to be now amongst his And so now therefore he appered and shewed himselfe againe to his disciples at the depe lake called Tyberias And he presented himselfe vnto them on this wyse The disciples which before that tyme kept theÌ„selues secrete in Hierusalem to be in sauetie out of the Phariseis daunger repayred againe into Galile there was a good sorte of theÌ„ together euen no fewer thaÌ„ Simon Peter and Thomas called Didimus also Nathanael of Cana a citie of Galile where Iesus turned water into wine And besides these the two sonnes of zebedei Iohn Iames the greater with these was two other disciples ¶ Symon Peter saieth vnto them I wyll go a fishyng They saye vnto him We also wyl go with the. They went theyr waye and entred into a shippe immediatlye and that night caught they nothing But when the mornyng was nowe come Iesus stoode on the shore neuerthelesse the disciples knewe not that it was Iesus Iesus sayeth vnto
them Children haue ye any meate They aunswered him no. And he saieth vnto them Cast out the net on the right hande and ye shal fynde Nowe than because they lacked theyr Lordes helpe by whom they were woonte to be fedde of the mere fre bounteousnes of frendes Peter wente in hande againe with his olde facultie to get his lyuinge with his owne handes lest he should be burdenouse to any man or to be fed by any others lyberalitie in idlenesse For then he might not preache and he thoughte it was no right that he whiche serued not the ghospell should lyue of the ghospell Therfore in the twie lyght because they shoulde haue goen abrode vpon theyr peryll in the daye Peter saieth I go a fishyng The reste than saied vnto him We also wyll go a fishing with the. And so goyng foorth a doores togetherwarde they entred into the shippe And they fished all that night in vayne For they gaâ—e neuer one fishe to the intente that waye shoulde be made for a miracle and therwith as in a misterie to be signified that the labour of an Euangelist is all in vayne vnles Christe do prosper the mannes endeuour But now when it waxed daye Iesus stoode on the shore but the dysciples knewe not it was he partely for the distaunce that was betwene him them and partely because it was scant daye also partely because the Lorde woulde not furthwith be knowen Therfore Iesus spake vnto them from the shore saying Children haue ye any meate They than forasmuche as they knewe not the Lorde by his voyce but supposed him to be some other manne whiche came to the sea to bye fyshe made aunswere that they had none that they could selle him because they had taken nothing Iesus than to declare litle and lytle who he was sayed vnto them Caste out the nette on the righte syde of the shyppe and ye shall fynde that ye coulde not hytherto They caste out their nette and anon they were not hable to drawe it for the multitude of fishes Then sayed the disciple whom Iesus loued vnto Peter It is the Lord. WheÌ„ Simon Peter heard that it was the Lord he girded his coate vnto him for he was naked and sprang into the sea The other disciples came by shyppe for they wer not farre from lande but as it were two hundred cubites and they drew the nette with fishes They dyd as he bad them for through werynesse of their vaine laboure and of a great desire to take some fyshe they conceiued some hope byanby so great a multitude of fyshes was taken that the net was laden withall and coulde vâ—neth be drawen vp to the boate And wete ye well this was euen a resemblaunce of the multitude of men whiche afterwarde by the preachynge of the apostles should be brought and ioyned to the churche out of the whole world of what language or countrey soeuer they were By the noueltie of the thing that disciple whome Iesus loued was moued to be more attentyfe and to marke the thing and so knewe Iesus And incontinently aduertysed Peter who was altogether busye aboute drawynge vp the nette that it was the Lorde whiche standyng on the shore commaunded to looce and caste oute the nette Peter beyng alway one man and lyke himselfe did forget both the nette and the fishe and toke his shyrte for before he was naked and coulde not abyde but sprang into the sea and so came he first of all to the Lord. The other disciples came to him by shyp for they were not very farre of the shore but as it were two hundred cubites and they altogetherward drewe the nette full and laden with fyshe Assone as they were come to lande they sawe hotte coales and fishe layde theron and breade Iesus saieth vnto them bryng of the fyshe whiche ye haue now caught Symon Peter went vp and drewe the nette to landeful of great fyshes an hundred and thre and fiftie And for all there were so many yet was not the nette broken And when they wer come to lande they sawe vpon the bancke hotte coales and fishe layed theron and breade withall Therfore Iesus commaunded theÌ„ also to bryng of their fyshes whiche they now caught Than Peter returned againe to the shippe and drewe the nette to land full of great fishes in noumbre an hundred and thre and fyftie This also made it seme the greater a myracle that when there was so great a multitude and that of great fishes yet was not the nette broken in sundre with the weight therof The thynge dyd represent the humble churche and as to the worlde weake and narrowe yet suche a thing as shall embrace all the nacions of the worlde the Lorde Iesus beyng the head and chefe gouernour therof Iesus saieth vnto them come and dyne And none of the disciples durste aske hym what art thou for they knewe that it was the Lord. Iesus than came and tooke breade and gaue them fyshe lykewyse This is now the third tyme that Iesus appered to his disciples after that he was raysed againe froÌ„ death So wheÌ„ they had dyned Iesus saieth vnto Symon Peter Symon Ioanna louest thou me more than these He sayed vnto hym Yea Lord thou knowest that I loue thee He sayeth vnto hym Feede my lambes Furthermore to shewe a more certeintie that he was verye manne and no ghoste he therfore approuyng the veritie of his body by beyng sene with meÌ„s iyes heard with their eares and handled with handes would also eate meate with them He therfore inuited his disciples to the dyner which was there ready for theÌ„ The disciples sate downe but all whus ht and spake no wordes for the maiestie of the immortall bodye toke from them their accustomed boldnes In dede they knewe hym to be the Lorde but nowe he appeared after a more high and gloriouse sorte as one of great noblenesse and excellencie Therfore none durste aske hym who arte thou and yet of the very thynge it selfe they knewe hym to be the Lorde although the shewe and semblaunce of his bodye was chauÌ„ged Iesus therfore came to the feast and as his maner was brake bread with his owne handes and gaue it to them and fishe likewise by exauÌ„ple and dede teaching his whome he had specially chosen to bee shepeherdes of the churche to fede his euangelicall flocke with holy doctrine But yet suche as hymselfe had taught them And this is now the thirde time that Iesus appeared certayne spaces betwene to his disciples for he was not in theyr company continually After dyner was doen the lorde Iesus in maner declaryng by worde of mouthe the thyng whiche in his facte he signified committed his shepe to Peter that he should feede theÌ„ but he first thrise required loue of him to the entent he mighte powre into the mindes of his disciples that no man is a fitte shepeherde of an euangelicall flocke excepte he whiche beareth suche loue towardes them that he is put in truste withall
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
parlour where thapostles wer And whosoeuer wil be accoumpted Iesus disciple must flocke to the companye of the churche Nowe was there of people gathered together aboute the numbre of an hundred and twenty So fewe of them there were that loued Christe with all their hartes And in those dayes Peter stode vp in the myddes of the disciples and sayed Ye men and brethren thys scripture muste nedes haue been fulfylled which that holy ghoste thorough the mouth of Dauid spake before of Iudas which was guide to them that toke Iesus For he was noumbred with vs had obtayned felowship in this ministracion And the same hath nowe possessed a plat of grounde with the rewarde of iniquitie and when he was hanged he burste a sonder and all his bowelles gushed out And it is knowen vnto all the inhabytours of Ierusalem insomuche that thesame fielde is called in their mother tounge Archeldama that is to saye the bloud fielde Here began Peter as it ful well besemed a faythfull shepeherd that earnestly wished for thincrease of Christes flocke to be sumwhat careful that thapostles whome his master Iesus had chosen twelue in noumber wer diminished For by reason of the death of Iudas Iscarioth of twelue there remayned but eleuē Marke me here o Theophilus the maner that the churche than vsed in their consultacyon A great multitude of disciples beeyng presente Peter representing the person of a bishop stode vp in the middes where the disciples wer sittyng to thintent that sum decree with eache mannes consent myght be stablished that should seme conueniēt to make vp thapostolike ordre againe His beginning was of holy scriptures For thence must a sermō bee taken that is worthy to be spoken of a man of the church neither was any thing here with them determined before they all had made with one assent theyr prayers His wordes were these Brethren ye ought not to attempt any new matter by mannes polycie or persuasion but what was spoken of long sythens of the holy goste by the mouth of Dauid as touching putting in of some man to supplye the roume of Iudas muste nedes bee fulfylled For this was Dauids prophecye in his Psalmes howe it shoulde come to passe that Iudas in swaruynge from his lorde should make roume for a nother to succede him For our lorde Iesus among all other had chosen specially twelue whome he woulde haue to beare witnes of all that he did and taughte Ye see them all here presente except Iudas Iscarioth And him also had the lorde chosen into the numbre of the twelue and woulde that he shoulde be partaker of the Apostles office But he had rather chose to caste of his Lordes company and oures and to bee a guide vnto sinfull souldiers whiche tooke Iesus than to folowe hys capitayne Iesus or to bee felowe with thapostles But of his wicked purpose came an euill ende For couetousenes so blynded hym that he solde and betrayed his lorde whiche was giltlesse for thirtie plates of siluer Afterwardes repenting his faulte broughte he in againe thungodly money and cast it before the priestes feete of whome he had been hyred And hauing more in minde his mischeuous dede than the mercye of Iesus he wroughte hys owne deathe For he hanged himselfe and as he hong hys bealye brake and all his bowelles fell out But as for that vnlucky money whiche he had cast at the priestes feete was by counsell of them contributed to byinge of a fielde wherein straungers mighte be buryed because they thought it vnmete to laye vp the price of an innocentes bloude in their treasurye house This detestable scrupulositie of the priestes and Phariseis caused that bothe Iudas wicked acte and their owne vngodlynesse was the better knowen with all that were dwellynge at Ierusalem Insomuche as that fielde was called among the Iewes Acheldama whiche is asmuche to saye as a field of bloude So that nowe we see it fulfylled in Iudas whiche the holy ghost in the .lxviii. psalme had prophecyed before should cum vnto the Iewes that with mortall enuye pursued Christe and woulde not repent being entyced by so manye benefites whiche shal be accomplished in the other also whan the time cummeth For this is the prophecie let theyr dwelling place be solytarye and no manne remayne to dwell in it Unhappy Iudas hath lost his roume In tyme to cum also the temple shall bee destroyed the priestehod the Scribes and Phariseis authoritie with the citye Hierusalem shall perishe The cruell Iewes shall be thruste out and in their places shall true Iewes enter whiche beeyng circumcysed in mynde not in bodye shall knowledge Messias whom they crucified This also was shewed before by many foreprophecies and we our selues haue hearde of our Lorde Iesus when he prophecied with wepyng teares that these thynges shoulde betide the citie Ierusalem For it is written in the boke of Psalmes his habitacion be voyde and no man dwelling therin and his by shoprycke let another take Wherfore of these mē which haue cōpanyed with vs all the tyme that the Lord Iesus had al his conuersacion among vs beginnyng at the baptisme of Iohn vnto the same daye that he was taken vp frō vs must one be ordayned to be a witnes with vs of his resurreccion Wherfore nowe it remayneth for our partes to see that some manne bee chosen into Iudas towme For this is meaned by the prophecie of the hundred and eight psalme let an other take his bisshopryke For oure office is nothing els but that in takyng cure of the lordes flocke we prouide thē foode out of the doctrine of the ghospell He lefte his place and yet ought not the flocke to bee defeated of theyr shepeherdes nor that noumbre of them to bee diminished whiche our lorde did first ordeyne geuing them a speciall name that they shoulde bee called Apostles For his pleasure was to haue them alwayes for witnesses of his woordes and dedes whome he had for the same purpose continually with him in householde and companye wherefore one must we chose into Iudas towne of those that hath been conuersaunte with vs all that while that our lorde Iesus beyng busied about the health of mans soule willed vs to be in companye with hym styll to goe with hym whither euer he went that is to saie frō the baptisme of Iohn after which he straightwayes came vnto that daye that he went vp to heauen to thintent he maye be a sufficiēt witnesse with vs of all thinges that our lord taught wrought but especially of his resurreccion for he appeared not often vnto all his disciples but to those onely whome he had specially chosen And thei appointed two Ioseph which is called Barsabas whose sirname was Iustus Matthias And whā they prayed they said thou Lord which knowest the hertes of al mē shew whether of these two thou hast chosē y◠he may take the roume of this ministracion and apostleship frō whence Iudas by transgression fell that he might
were borne All sortes therfore of people did greatly wondre therat reasoned how suche a thing might cum to passe that neuer the lyke had been hearde nor reade of Thus thei said beholde a straunge thing Are not al these that speake men of Galile howe than cummeth this aboute that we beeyng so many men of diuerse languages as ofte as we heare any of them speake do vnderstand hym as perfectly as if eche of vs hearde his owne cuntrey language where he was borne sens that this multitude of vs is gathered of so diuerse and sondrye regions there be of vs here Parthians Medes Elamites and suche also as doeth inhabite all abrode the coastes of Iewry and besydes that Capadocia Pontus and that cuntrey whiche peculiarly is called Asia Phrigia Pamphilia Egipte and those parties of Libia whiche reache to Ciren Yea and sum be here whose dwellyng is at Rome some of them Iewes borne and some Proselites that is to say suche as hath of their owne desyre professed the Iewishe religion Moreouer Cretes and Arabians All we that here be gathered of so many nacions of so sondry languages dooe heare and playnely vnderstaÌ„de them speakyng nothing of comen vsage or els thinges to the worldly man perteynyng but of high matters of weyghâ—y importaunce yea thinges conuenient mete for god After this maner reasoned as many as feared god wer abated in their courage at the strangenesse of the thing said what meaneth this wondre They found no fault with that thing whiche their reason could not attayne vnto as yâ— Phariseis were wont to do but they searched for diligently desired to learne yâ— whiche they perceyued not On the other parte suche as wer hedling nothing vpright in iudgement did say in scorne the meÌ„ be drunke with new wine these persons a man may call those phariseis disciples which reported of Iesus the deuil is within him And to saye alwayes the very trueth great dronkenes is not muche vnlike to fury for it chaunceth peraduenture that some in a fury shall speake diuerse wordes of sondyry languages which they neuer learned But no fury wil this vndertake that al meÌ„ shal vnderstaÌ„d that that thou doest speake But truly these wordes spake they for a mocke Albeit a man maye sometime tell the truth although he spake in a skoffyng wise For a suerty full wer they of the new wine which the lorde would not haue in any wyse put into olde bottels For the olde wine of Moyses lawe had lost his strength vertue when Christe was firste insured by mariage to his churche and the colde vnsauery sence of the lawe was turned by Christe into newe wyne Whatsoeuer is carnall â–ª is vnsauerye faynte in vertue all that spiritual is whatsoeuer it be is lyuely strengthfull and sauery Uery largely dyd they drynke of that celesticall cup whereof Dauid the wryter of psalmes speaketh howe excellent is my cup whiche maketh the drounke And yf it were lawfull to compare thynges together whiche are throughout all their kynde moste vnlyke thys vulgare and common drounkennesse doth engendre in maÌ„â—ower thynges chiefely it vttereth the secretes of the herte it causeth man to forget all his aduersitie that is past and maketh the minde to reioyce in continuall hope of prosperitie to come it enboldeth man to set nought yea by his owne life Last of all it maketh men whiche are of a rude barbarous tongue to bee well spoken men Nowe marke my sayinges whither that newe swete wyne whiche proceded of Goddes owne spirite â–ª engendre not suche a lyke thyng in thapostles for what they had hyd for feare durst not speake what they before had learned secretely and woulde not be acknowen that doe they nowe publishe accordyng to the lordes prophecie the same they preache vpon house toppes Their olde Iewish fashions they haue clene forgotten and lyke as infantes newly borne no more do they nowe remembre their life before past neither haue thei in mynde the troublous affliccions for feare whereof they had forsaken theyr maister And althoughe they were bare without all worldlye helpe and succoure yet they feared neyther gouernoures ne prynces presidentes ne kynges neyther counselles nor imprisonmentes no soondry tormentes no manier kynde of deathe enduryng lustie alwaye beyng of courage and cherefull throughe the promyses of Christes ghospell Fynally they whiche were before but poore fyshers and men vnlerned forthwith practised theyr celestiall eloquence in rebukyng the proude Phariseis confutyng the subtill and craftie Philosophers and in puttyng theloquent oratours to vttre scilence Nothyng there is of more perill or difficultie than to speake before a greate coumpanye whyche as it is lyke a monstreous beaste of soundrye headdes so it is moste of all tymes monstreous whan the multitude is collected of soondry languages and soondry nacions But Peter stepped forth with the eleuen and lyft vp his voice and sayd vnto theim Ye men of Iewry and all that dwel at Ierusalem be this knowen vnto you and with your eares heare ye my wordes For these men are not as ye suppose drouncken seeyng it is but the thirde houre of the day But this is that whiche was spoken by the prophet Iohelâ— And it shal be in the laste dayes sayeth god of my spirite I wyll power out vpon all â—leshe And your sonnes and your doughters shall prophecie and your young menne shall see visions and your olde menne shal dreame dreames And on my seruauntes and on my hande maydens I wyll power out of my spirite in those dayes and they shall prophecie And I wyl shew wonders in heauen aboue and tokens on the yearth beneath bloud and fyeâ— and the vapour of smoke The sonne shal be turned into darkenes and the mooue into bloud before that great and notable day of the Lorde come And it shal come to passe that whosoeuer shall call on the name of the lord shal be saued Now marke me here Symon Peter who sodaynly of a fysher was made an Orator The multitude stirred vp a clamorous rumour And as they dyd than the same lyke shall other dooe hereafter vnto the worldes ende Than was it the parte of a good shepeherd to step abrode valiauntlye amongest them not for that intent he shoulde by force appeare or make theym styll which murmured agaynst gods glory or els to rendre one check for an other but that he myght constauntly rather than fyercely put away by testimonies of holy scripture all false and craftye accusacion and stoutely defende the glorye of Christe Than Peter who had before rysenne vp in the parlour to see the noumbre of thapostles fulfylled nowe eftesoones stoode vp to the multitude of people of soondry nacions mengled together partely to enstruct theim that had sayde What meaneth this and partely to stoppe theyr monthes that had sayed these men be drounke wyth newe wyne Albeit it is not of necessitie requisite that a bishop should preache to the people alwayes
standyng forasmuche as Christe hymselfe sittyng taughte the people Yet he that taketh in hand an apostles offyce ought to stande vpright in mynde And here consydre in the meane while Peters dignitie He was the fyrste man readye where occasion required to set foorth the ghospell Than had he put vp hys materiall sweorde wherewithall Christe hymselfe was not pleased and pulled out a spirituall sweord Suche one ought he to bee that is the chiefe byshop among the people Peter stode vp but not all alone he had eleuen apostles standyng besydes with hym leste he shoulde seme to vsurpe to hymselfe some violente gouernaunce One vttered the tale but one for all thother lyke as he alone before openly confessed in the name of all the reste Iesus Christ to be the sonne of the liuyng God But wherupon dyd this shepeherd a pore creature vnlearned so boldely vaunt hymselfe as once to loke vpon so great an assembly of people Excellent oratoures when they shall come afore an assembly of people or in presence of prynces to pronounce an exact oracion whiche they haue canned on their fyngers endes doe chaunge oftentymes their colour cannot vtter their wordes in mynde they are not a lytle abashed But this vndoubtedly was that heauenly drounkennesse thys was that sobrefulnesse of swete wyne He stode in presence before a greate multitude he tooke vnto hym eleuen apostles not as a garison of men for hys defence but as felowes wyth hym of one company he set hys iyes stedfastly vpon the people as one vnknowen to them whome he knewe not he lyft vp hys voice on hyghe and takyng none aduysemente with hymselfe what he woulde saye he spake to them practisyng euen than the selfe same thyng whiche the lorde before had taught him He spake not for his owne lucre and aduauÌ„tage but as a good shepeherde defended hys flocke neyther handled he hys matters with sharpe wordes of mans inuencion but vsed for his defence onelye holy scripture Nowe was this multitude desyrous to knowe what Peter woulde say And let vs lykewyse for oure partes geue hede forasmuche as these hys wordes wer spoken to all men At the beginning whan he had once wyth the mouyng of hys hande asswaged the murmur the noyse of the company he began with such a preface as shoulde without any retorical colour of flattery make them attent Ye that are my brethren sayeth he of Iewry who ought to knowe both the lawe and eke the prophetes and of all other mooste specially whiche dwell in this noble citie of Ierusalem where the fountayne is of religion and knowleage of the lawe somewhat peraduenture here is for you to wondre at but nothyng that any man can iustely fynd faute withall Wherefore all ye that here bee presente geue good eare a whyle to my wordes and learne of me how the thyng standeth For it is touchyng all your profittes so to dooe These men of Galile whom here ye see stand by me are not as some of you suppose drounken wyth newe wyne seeyng it is yet but three of the clocke and no man is woonte to be drounke in the mornyng before the sonne rysyng But nowe ye see that in these men is fulfylled whyche thyng to come god did long afore thys tyme promyse by hys prophet Iohel Herken vnto the prophecy and trusâ—e ye to that that is promised you therein Doe not ye fynde faute with the thing because ye haue seldome sene the lyke but rather enbrace that mercifulnes whiche god dooeth profte vnto you For Iohel being inspired with the holy gost foreseing that god who had giuen to Moyses and some others his prophetes at soondry times his owne blessed spirite for your saluacion would at the last after he had sent his owne onely begotten sonne powre out most plenteously the same spirite not vpon one or .ii. lyke as ye haue seene for these many ages past but a fewe prophetes but vpon all nacions through the worlde whosoeuer woulde with sincere fayth receyue this chereful and gladsome message whiche we at his commaundement doe nowe bring vnto all you hath left that heauenly prophecy in wryting after this manier It shall come to passe saieth the lorde in the latter dayes of the world I will powre out of my spirite bouÌ„tifully vpon all men and sodaynely shall your sonnes prophecy and your daughters and your yong men shall see visions and your olde men shall dreame dreames and vpon my seruauntes and vpon my hande maydes will I powre out of my spirite in those dayes and they shall prophecye And I will shewe woonders in heauen aboue and tokens on the yearth beneth bloud and fyer and the vapour of smoke The Sunne shal be turned into darkenes and the mone into bloud before that the great and notable day of the lorde come And whosoeuer shall cal vpon the name of the lorde shall bee saued These thinges hath the prophet Iohell tolde you in his prophecye many liues a goe And nowe ye see that that he prophecied of as touchyng the plentifull shedyng of the spirite in effect declared before your iyes And it is not to be doubted but that god will as faithfully perfourme the same that thaforesayde Iohell hath prophecied of the plages that shall chaunce But there is no cause why ye shoulde dispayre the prophet teacheth you a sure way to your saluacion seeyng that he sheweth to you the perill and daungier thereof Call ye vpon the name of the lorde and ye shall be saued ¶ Ye men of Israel heare these woordes Iesus of Nazareth a manne approued of God emong you with miracles wounders and signes which God did by him in the middes of you as ye your selues knowe hym haue ye taken by the handes of the vnrighteous persones after he was deliuered by the determinate counsell and foreknoweledge of God and haue crucyfyed and slaine him Whom God hath raised vp and lâ—ced the sorowes of death because it was vnpossible that he should be holden of it For Dauid speaketh of him Afore hande I saw God alwayes before me For he is on my righte hande that I should not bee moued Therfore did my herte reioyce and my tongue was glad Moreouer also my fleshe shall reste in hope because thou wilt not leaue my soule in hell neyther wilte the suffre thine holy to see corrupcion Thou haste shewed me the wayes of lyfe thou shalte make me ful of ioy with thy countenaunce But as touching the maner howe ye muste call vpon the name of the lord lysten ye that are the chyldren of Israell nowe vnto me and to the reste of my tale geue good hede Many of you knewe Iesus of Nazareth whyche persone beeyng long a goe promised by the sayinges of all the prophetes god hath nowe sette abrode before all you to beholde and hath commended hym to you in sondry and great myracles and wonders whiche he hath doen and wroughte by hym beefore all your iyes For verayly god was
any thyng that his brothers necessitie requyred But the apostles which were as chiefe pieres of thys newe citie beeyng dispurueyed of worldely goodes but ryche in gyftes of the holy ghost augmented theyr company euery day more than other bearyng wytnes of our Lord Iesus Christes resurreccion with wonderfull great stedfastnesse of mynde and myghty power in workyng of miracles For his resurreccion was pryncipally to be perswaded by witnes of miracles For many one at his death had been present and not a fewe had been pryuy to his buriall And so lyued thys newe comminaltie vnder ryght valyaunte Capitaynes hauyng aboundaunce of all thinges for what they lacked in goodes was supplied and borne out with mutuall loue and concorde For although many one were poore yet was there none amongest them that lacked For as many as were possessioners eyther of landes or houses made sale of them and brought the pryce therof and laied it at the Apostles feete that they whom reuerently as fathers they regarded myght distribute the same goodes in common at theyr owne pleasure Fynally there was no lesse vpryghtnes amongest them that dealed the pryce of mennes possessions then was with those whiche brought it Trueth and vpryght dealyng is seldome founde among stewardes of housholde and layers out of money But here was that distribucion made among them accordyng to euery mannes necessitie without any choyse had of persons There was in this company one Ioseph whome the apostles by syrname called Barnabas whiche woorde in the Sirians toung betokeneth sonne of comforte by bloud and auncestry a Leuyte borne in Cipres This Ioseph bycause he dyd excell among other in great giftes and qualities of the mynde by reason wherof he was called Barnabas for the ioyfull comforte that the multitude had of his accesse was an example for many to folowe that lyberaliâ—ie whiche was semely for the ghospel For wheras he had lande in Cypres he solde it and brought the pryce therof and layed it at the Apostles feete as though it had been a vyle thyng and woorthy to be despised But yet were the Apostles of suche holynes that they would take nothyng therof for them selues aboue other The .v. Chapter ¶ A certayne man named â—nanias with Saphira his wyfe solde a possession and kepte awaye parte of the pryce his wyfe also being of counsell and brought a certayne part and layed it downe at the apostles feete But Peter said Ananias howe is it that Sathan hath fylled thyne herte that thou shouldest lye vnto the holy ghost and kepe awaie part of the pryce of the landes Pertayned it not vnto the onlyâ— after it was solde was it not in thyne owne power why hast thou conceiued this thing in thine herte thou hast lyed not vnto meÌ„ but vnto God Whan Ananias heard these wordes he fell downe and geue vp that ghost And great feare came on all them that hearde these thynges And the young men arose vp and put him aparte and carryed him out and buryed hym BUt lyke as Barnabas playne trueth without colourable deceite moued many to folowe his lyberalitie so was here an exaÌ„ple to put al people in feare that in matters of spiritual charge one should not deceyue an other For the holy ghost loueth playnes of hearte and hateth al deceite dissimulacion In like maner Iudas among the twelue Apostles was an example that no man shoulde put affiaunce in hymselfe but that eche manne should with all carefull diligence continewe in doyng his dutie There was of this companie a certayne man called Ananias one farre vnlyke vnto his owne name because he throughly not consented to the gracious fauour of God This Ananias had a wyfe called Saphira not vnlyke vnto the housbande Whan that Ananias more ambicious of honour theÌ„ desirous of perfite holynesse sawe dyuerse persons hyghly commended of all menne for their free sincere lyberalitie he solde his lande laied vp parte of the money his wyfe being pryuy therunto and allowing the same that of the two partes wherein his money was deuided the one shoulde purchase him prayse of the people with an estimation also or fame of holynesse the other woulde he kepe for himselfe yf any nede should happen distructing doubtlesse the holy ghoste and more caring or prouiding for himselfe then for the whole company of his brethren rekenyng thus with himselfe yf other dye for hunger I am sufficiently prouided for Suche forecasting was not besemyng a man that should put his whole affiance in Christe who promysed that they shoulde wante nothyng that seketh for the kyngdome of god and the rightwysenes therof neyther was this imaginacion mete for hym whiche shoulde bee of one will wyth other and of one mynde Whan he had brought to the apostles feete parte of the money that his liuelode was solde for Peter vnderstandyng by inspiracion of the holy ghoste whiche was in him aboundauntly the mannes vngodly dissimulacion sayed Ananias where as thou hast once dedicate thy selfe to the holy ghost and seen his power by so many tokens euidently declared why hast thou suffered the deuill nowe eftesones to put this in thy mynde to take by stelth awaye parte of that money whiche thou receyuedst for thy lyuelode as though thou couldest face downe the holy ghost with a lye who can in nowyse be deceyued and to bryng into this companie suche a presidente moste daungerouse If we had constrayned thee to sell thy liuelode against thy will some cause peraduenture it might haue been for to dissemble nowe sence thou diddest this of thyne owne free wyll whiche thou haste done to what purpose auayled it to deface that thyng with hypocryse whiche should haue bene to other an example of liberalitie Mightest not thou haue kept thy lande in thyne owne hand yf thou wouldest and moreouer after thou haddest solde it couldest not thou haue reserued the money wholy vnto thy selfe They for theyr trueth playne dealyng are well commended whiche of theyr owne free will bringeth forth all that they haue For we enforce no man thus to doe yf he be not willyng to thesame Upon what occasion than hast thou stablyshed in thy minde thus to disseÌ„ble in this matter It is not man that thou hast made this lye vnto but almightie god Yf thou thinkest that god may be deceyued thyne opinion of him is false and vngodly But yf thou beleue that he is pryuie to all thynges eyther thou despisest his righteousnesse or els thou thynkest that he fauoureth falsehood Ananias than perceyuing that thapostles knewe hys falsehood sodaynly fell downe as one that had be stricken to the herte with a sharpe rebuke and yelded vp the ghoste One for an example suffered death that many myght be therby preserued For after that this facte was bruted abrode it made many sore afrayed that none durste enterpryse any suche lyke offence against the holy ghost Young men remoued thence the dead corse and whan they had carryed it foorth buryed it
is in vaine For it shall be harde and paynfull for the to beate thy heeles againste the prycke For thy striuyng is not against manne but againste god whose wil no manne is hable to resiste Wherfore thine offeÌ„ce herein is double the more and nothing shalt thou preuaile therby and yet doe thy selfe a shrewde turne Saule hearing this trembled for feare and as one amased saide Lorde what wylte thou haue me doe By this answere his erroure appeared to haue cumme of plaine ignoraunce and of no malice To instructe once suche erpsons it were sufficient But it was expedient that an high and fierce stomake were plucked downe and suche one that mynded nought els but to threaten and kylle were made afrayed to th entent he myght be easlye taught Than sayed the lorde to him aryse and go into the citie There shalt thou learne what is for the to do The lorde stryketh man in suche a sorte that it maye be for his health so he casteth downe that he maye set vp so maketh he them blynde that he maye lighten them Saule beyng in his cruellrage was throwen downe headlyng but after that he became meke and ready to obeye he was byd stande vp ¶ The meÌ„ which iourneyed with him stoode amased hearyng a voyce but seyng no maÌ„ â—â—d Saul arose from the yearth when he opened his iyes he sawe no man But they led hym by the haâ—d brought him into Damasco And he was three daies without sight and neither did eate nor drinke And there was a certaine disciple at Damasco named Ananias to him said the lord in a visioÌ„ Ananias And he sayd beholde here I am lorde And the lord saide vnto him aryse and go into the strete whiche is called streyght â–ª and seke in the house of Iudas after one called Saule of Tarsus For beholde he praieth and hath sene in a vision a man named Ananias cumming in to him and puttyng his handes on hym that he might receiue his syght Whyle these thinges were thus in doyng the men that went with Saule in his iourney stode amased hearing certainly one talke to Saule but seing no man Than Saule vpon good comforte that he toke hereof arose vp The first step to vertue is to be set vp on foote And beholde againe an other myracle although his iyes were open he could not see Than those that came in his company lead him by the hande into the citie of Damasco And yet was not he than forthwith admitted to the gyfte of the holy ghoste that it shoulde be noted of vs that came after for an example howe it were not mete to laye hande forthwith vpon eache person but firste to see them that are newlye instructed diligently tryed and prepared by fastyng praier Wherefore than lyke as the apostles abode at Hierusalem ten dayes space in expectacion of the holy ghoste so taryed Saule at Damasco three dayes seing none yearthlye thyng with his corporal iyes but thinwarde iyes of his soule were in the meane space clearly illustrate al that whyle receyuyng no foode but his mynde was fed the meane time with heauenly doctrine There was the same tyme at Damasco a disciple for so were they than called whiche had receiued the gospel named Ananias The lorde had piked oute this Ananias by whose handes his pleasure was bounteously to replenishe Paule with giftes of his holy spirit And therfor hym spake he vnto beyng a sleape in his dreame and sayd Ananias He on the other part anon perceiuing that god called him made answer lo I am here lorde as who sayth disclosyng a true christian herte ready at all commaundementes Than sayde the lorde ryse vp and go thy waye into the streat whiche they commonly call streyght and aske at Iudas house for one Saule who was borne in Tarsus For lo there is he in prayer suyng to haue grace and liberall comforte from vs. At the very same tyme Saul lykewise as he was in prayer thoughte the one Ananias had entred into the house to hym and layde his handes upon him to thintent he myght receyue againe his iyesight Euen so the lorde prepared in their mutuall vision eache one for other ¶ Than Ananias answered lorde I haue heard by many of this man howe muche euil he hath done to thy sainctes at IerusaleÌ„ and here he hath authoritie of the high priestes to bynde all that cal on thy name The lorde sayde vnto him go thy waye for he is a chosen vessell vnto me to beare my name before the Gentiles and kinges and the childreÌ„ of Israel For I wyl shewe him howe great thinges he muste suffre for my names sake But Ananias sore afrayed at the name of Saule who for his cruelty was than muche spoken of among the christians made aunswere I haue heard lord of many one howe sore this man hath vexed thy blessed saintes at Hierusalem and yet not so contented but nowe is he hither come also beeyng put in authoritie by a streyght commission from the hygh byshoppes to laye theÌ„ al fast in fetters that call vpon thy name Herunto the lorde agayne made aunswere I knowe right well howe ye my shepe are muche afrayed of that rauenous wolfe But there is no cause why thou shouldest feare For that wolfe haue I chaunged into a right gentle shepe Wherefore see thou go vnto hym boldly For hym I haue chosen to myne owne selfe as a notable instrument to carye my name before the Heathen before kynges of the yearth and the chyldren of Israel What he hath done hytherto was not done of malyce but of a zele to the lawe of his countrey And forasmuche as of plaine ignoraunce his iudgemeÌ„t failed him sum tryall hath he shewed of his towardnesse how earnest a defendour of my gospell I am lyke to haue of him in tyme to cum Hitherto hath he scryuen against the professours of my name beyng armed therunto with bulles from the high byshoppes with threatnynges and with fetters for them Hereafter more manfully shall he fight and stoutly beyng armed but with my spirite and gyrte with the sworde of my euangelicall worde againste all them that hate my name For the glory and renoume wherof far greater affliccion shall he willyngly suffre than nowe of late he prepared againste you ¶ And Ananias went his waye and entred into the house and put his handes on him and sayde brother Saule the lorde that appeared vnto the in yâ— waye as thou cammest hath sent me that thou myghtest receyue thy sighte be fylled with the holy ghost And immediatly there fell from his iyes as it had ben scales and he receiued sight arose and was baptised and receyued meat and was comforted Ananias well encouraged at these wordes departed thence and entred into Iudas house he founde Saule praying and layde his hande vpon hym and sayde brother Saule the lorde Iesus Christe that appered vnto the in the waye â–ª as thou waste cumming hither hath sent me to the
corps to take sum pitie or compassion for her death There stode about Peter all the wydowes who among other ministeries whiche were prayse worthye chiefely were commended for seruing the holye in all their necessities they mourned her with wepyng teares whiche they let fall more of pitie towarde the poore whome she was wunt to refreshe with many good turnes then for her â—ake that was departed Their weapyng was then a sufficient openyng to hym of theyr myndes what they desyred to haue They called not to rehearsall her good dedes but brought forth to syght the coates and other garmentes whiche Dorcas had already made to clothe the holye withall But this her indeuour in doyng good was by death interrupted Then Peter hauing in remembraunce Iesus example where as he raysed vp the chiefe priestes doughter of the Synagoge after the multitude of those that mourned were first of all put oute of doores commaunded them all to go furth For the widowes were onely they that mourned And weping is a let to prayer And moreouer because that women whiche of their owne nature are weake spirited shoulde not be troubled at the rysyng vp of the deade bodye he would haue none of them to be present â–ª but he all alone prayed knelyng on his knees For the holy ghost by whom all miracles are wroughte is not at all times in like force with maÌ„ But his vertue by prayer is quickened like as fayth is also without the whiche no miracle at al is wrought Whan Peter had made his prayers and conceyued spirituall strength of the holye ghoste he turned hym to the bodywarde and sayde Tabitha rise vp Than shee as these wordes were spoken awaked as though shee had ben in a slepe and loked vpon Peter And after that she had behelde him well sate her down agayne Peter than putting forth his hande to ayde her withall set her vp beyng thaÌ„ on liue and lastly After this maner must they be lifte vp vnto godlines whiche be of their owne selues weake First of all muste god be prayed vnto that he would take mercy vpon them That done they muste be taughte what to do rebuked for theyr lyfe mispent and exhorted to amende Finally they muste haue ayde as Dorcas had to be lyfte vp by good example to more perfeccion of lyfe Whan Peter had called the holy brethren and widowes whome he before had bidden go forthe into the chambre againe whiche were likewise their selues occupyed in praier lokyng for the mercifulnes of the Lorde he shewed them the woman on lyue for them all to beholde That miracle was soone bruyted abrode ouer all the citie of Ioppa and caused manye one to beleue in Christe For that is the very chefe commoditie that cummeth of miracles For it shoulde not otherwyse muche auayle to call one or two amongest so manye thousandes that come by tymes into this worlde and departe thesame vnto lyfe againe whiche muste neuertheles soon after dye And this was an occasion for Peter to tarye manye dayes at Ioppa For where shoulde he that fissheth for mennes soules abide more to his contentacion than there as manye cummeth vnto his nette All this meane whyle abode Peter the chiefe of all the apostles and he that by reason of so greate myracles whiche he hadde wrought both was famous and mighty at one Simons house a tanner by his occupacion The .x. Chapter ¶ There was a certaine man in â—esatea called Cornelius a capitaine of the souldiers of Italy a deuoute man one that feared God with al his houshold whiche gaue muche almes to the people and praied God alway The same sawe by a vision cuâ—deÌ„tely about the ninth houre of the daie and auÌ„gel of god cumming in vnto hym saying vnto him Cornelius when he loked on hym he was afrayde and sayde what is it Lorde He sayd vnto him Thy praiers and thy almes are cum vp into remembraunce before God And now send men to Ioppa call for one Simon whose sirname is Peter He lodgeth with one SimoÌ„ a tanner whose house is by the sea side He shal tell the what thou oughtest to do And when the aungel which spake vnto him was departed he called two of his housholde seruauntes and a deuout souldier of them that awayted on him tolde them all the matter and sent them to Ioppa HYtherto had none of the apostles bene conuersaunt among the heathen but by occasion was that chamberlaine whiche came from Ethiop induced to Christes religion And yet sum of the gentiles were the better that they dwelt nere vnto the apostles For in Cesarea the most floryshing citie of Palestine whiche to fore was called StratoÌ„s castle was a certaine manne named Cornelius captaine ouer a band of meÌ„ which wer of Italie This maÌ„ though by trade of his auncestry he were heathen by reason of his office a man of armes yet as one that desyred to be a christen man he was a good lyuer and feared god Like him was all his whole houshold For it is commenly seene that the residue of the housholde do frame themselues in condicions like vnto the maister of the house He in two poyintes chiefly declared hymselfe meete to take vpon hym Christes religion in liberally refreshing the neady poore and in continuall prayer to the lorde He knowledged the true god for that he learned by reason that he was conuersaunt among the Iewes He knew that his fauour was chiefly obtayned by beyng beneficiall to the poore and by coÌ„tinuall prayer It remayned alwaye certaine that he whiche had already abundauntly ynoughe shoulde haue more geuen hym This man beyng in his prayer not muche before supper tyme the nynth houre of the daye did euideÌ„tly see a vision the angel of god cummyng towardes hym and callyng hym by name Cornelius as though he had ben familiarly acquaynted with hym But Cornelius beholding than the angel and beyng sore afrayed by reasoÌ„ of the maiestie of so rare a personage sayde Lorde what art thou The angell aunswered thy prayers are not spente in vayne neyther yet thy almes dedes wherwith hitherto thou hast earnestly called vpon god to be mercifull to the. For what thou hast bestowed to refreshe the poore the lord vouchesafeth to couÌ„te it bestowed vpon himselfe he wil reward thee in their behalfe which are not able to require Wherfore thou hast not emploied thy benefite on him that wil forget it Thou haste done for thy parte accordyng to his wyll he agayne on thother parte wyll accomplishe that thy requeste whiche thou haste continually by prayer desyred The lorde hath heard thy praiers because thyne eares were not stopped from the poore Nowe therfore this must thou doo without delaye that from hence forwarde the lorde maye shewe vnto the his bountifull goodnes Sende sum of thy seruauntes to the citie Ioppa and enquire there for a certaine man named Simon and desyre hym to cum speake with thee this man in the iyes of the
it was euen so Than sayd they it is hys â—ungell But Peter continâ—ed knocking and when they had opened the doore and saw hym they were astoâ—ied And whan he had beckened vnto them with the hand that they myght holde their peace he tolde them by what meanes the Lorde had brought hym out of the prison And he sayed goe shewe these thynges vnto Iames and to the brerâ—râ— And he departed and went into an other place Then Peter lookyng about hym and perfectly knowyng in what part of the citie he was cummyng to hymselfe sayde Nowe I perceyue it is no dreame that is done but the Lorde pytiynge those that be hys hath sente hys Aungell and hath delyuered me out of the handes of Herode whiche had decreed to put me to deathe and hath disappoynted bothe the cruell kyng and also the earnest expectacion of the multitude Than as he was in consultynge and deuising with hymselfe whither he myghte mooste safely goe thynkyng that he woulde make hys dysciples and felowes to be partakers of thys hys ioyfull chaucne wente to the house of Mary that was the mother of Iohn not the same Iohn that was brother to Iames but that was otherwise called Marke in whose house many were assembled praying wyth one assente for the delyuery of theyr pastoure And whan Peter knocked at the wicket of the gate whyche was towardes the streate syde a lytle mayden came foorthe softely to harken what the matter was Her name was Rhoda Whome Peter perceyuyng to come to the doore wylled her spedely to open the doore Whan she heard Peters voice beeyng halfe amased for sooddayn ioye did not open the doore but runnyng backe agayne into the house broughte theym woorde that Peter was at the doore But they beeyng well assured howe safe Herode had caused Peter to bee kepte aunswered to the mayden Surely thou arte peuyshe But whan shee contynued styffely affirmyng that it was true that shee had sayed some of theym sayd it is not Peter but his ghoste or angell that speaketh lyke him For they were of this opinion that euery man hath an Angell to be hys keper and guyde whiche often tymes woulde take mannes lykenes vpon hym But when as Peter styll knocked they opened the doore and whan they sawe Peter come in they woondred at hym But Peter hearyng the greate noyse of those that reioyced that he was come agayne beckened to theym with his hande that they shoulde holde theyr peace and harken wythoute noyse what he woulde saye leste that any manne shoulde perceyue the matter that had chaunced by so straunge and vnaccustomed noyse that they made Whan sylence was made he shewed theym all the matter as it had chaunced in ordre howe the Lorde had broughte hym out of the pryson by the guydyng of his aungell And looke sayde Peter that Iames the brother of the Lorde be certified hereof he was than bysshope of Hierusalem and the reste of the brethren that they maye bee partakers with vs of thys ioye In thys wyse the good God dooeth myxte sadnesse with myrthe and myrthe wyth sadnesse that we shoulde not vttrely despayre After Peter had spoken these woordes he forthwith departed thence and went into an other place wheras he myghte more safely bee hydde for feare leste Herode whose contynual endeuoure in crueltie he had experyence of shoulde agayne espie him out Assone as it was daye there was no lytell to dooe emong the souldiers what was becum of Peter Whan Herode had sought for him and founde him not he examined the kepers and commaunded them to bee had away And he descended from Iewry to Cesarea and there abode Herode was dyspleased with them of Tyre and Sydon But they came all with one accorde and made intercession vnto one Blastus the kinges chaumbers sayne and desired peace because their countrey was nourished by the kynges prouysion But as sone as it was daye the souldiers to whose custody he was committed seeyng the chaynes remayne whole and that the prysoner was escaped the doores beeyng shutte were sore amased maruaylyng what was become of Peter And Herode whan he had sente for Peter to thyntente that he myght bryng him foorth beefore the people and so to condemne hym to death and founde hym not in the pryson after examynacyon hadde of the kepers commaunded them to warde that he myghte at laysure put theym to execucion But God euer mercyfully tenderyng those that loue hym restrayned Herodes rage aswell prouydyng for the safetye of the Apostles as also of the souldiers For it was not sytting that the safegarde of Peter shoulde be occasion that the innocentes shoulde suffer the paynes of death And in the meane space it it befel that Herode had occasion to take hys iourney to Cesarea a citie of Palestine He was offended with thinhabitours of Tyre and Sydon and dyd euen than purpose in his mynde to wage battayll agaynste theym But they hearyng of that repaired wyth one accorde vnto hym and fyrste desiryng the fauoure of one Blastus whyche was chyefe of the kynges priuie chaumbre and obteyning the same sued for peace forasmuche as they thought it expedient for them to haue the frendshyppe of hym beyng a kynge that dwelte so nere theym Because that their ryches and welthynes in Tyre and Sydon stoode moste by marchaundysynge and therefore it was theyr commoditie and vauntage to bee at league wyth the countreys that adioyned nere vnto them and that they could not wage battell without theyr great hynderaunce hauyng not free passage for occupiers to cary out and bryng in marchaundises ¶ And vpon a day appoynted Herode arayed him in his royall apparell and set hym in his seate made an oâ—acion vnto them And toe people gaue a shout saying it is the voice of a God and not of a maÌ„ And immediately the angel of the Lord smoâ—e hym because he gaue not God the honour and he was eaten of wormes gaue vp the gost And the woord of God grew and multiplied And Barnabas and Paule returned to Hierusalem when they had fulfilled their office and toke with them Iohn whose sirname was Marke After these matters were pâ—acibly ended whan as vpon a certayne solemne feaste or high daye that was by vowe kepte holy for the health of the Emperour by occasion whereof the chiefe rulers of the whole countrey were assembled thither the seconde daye that the playes were kepte for they continued many dayes Herode was speakyng vnto the people out of an hyghe place or pulpet before the people hauyng on hym a gorgeous garmente that was very richely and coningly wouen and enbrodered with bothe syluer and also gold when that the brightenes of the Sunne beames shyning on the laâ— and bosome of the kinges garment by reason of refleccioÌ„ glistered vpon euery mans iyes that no man might abyde the bryghtenes thereof euen as it had been lyghtening the multitude with flattery made a shout thereat praysyng hym sayd
woulde speake more of the same matters the sabboth day next folowing in audience of the synagoge And whan the cumpany was dimissed many that were partly Iewes borne and partely other straungers whiche yet lyued accordynge to the trade of the Iewes and were lykewyse desirous to know this kinde of religion folowed Paule and Barnabas coueting to be more playnly and familiarely taught of the Apostles And than talked they with them aparte exhortinge them to continue in that fauoure and grace whiche once they had begun to embrace of free gifte at the hand of god and what they had once begun in the same to procede with continuall increase In the meane time the rumoure of this matter was publisshed far abrode one telling another what he had hard as men commonly do And the nexte Sabboth daye came almost the whole citie together to heare the worde of God But when the Iewes sawe the people they were full of indignacion and spake against those thinges whiche were spoken of Paul speaking against it and rayling on it Than Paul and Barnabas wared bolde and saied it was mete that the woorde of God shoulde fiest haue been preached to you But seeyng ye put it from you and thynke your selues vnworthy of euerlastyng lyfe loe we turne to the Gentiles For so hath the Lord commaunded vs. I haue made the a lighte of the Gentiles that thou be the saluacion vnto the ende of the worlde So the next sabboth daye not onely the Iewes and suche straungiers as obserued the Iewes lawes but also all the whole citie came to the Synagoge to heare the ghospell preached But the Iewes for the most parte of them that had perswaded themselues that this fauoure through beleuing the gospell was promised to suche onely as were carnally dyscended and came of Abrahams stocke whan they sawe that a great multitude of Iewes and suche other as kept their lawe whiche were proselites and Gentiles also were gathered together indifferently the said Iewes grudgeyng in their minde dysdayned at it meruelouâ—y speaking against suche thinges as had ben spoken of by Paule â–ª and not absteyning from vnsitting oprobrius and rayling wordes Whan Paule and Barnabas perceyued their malicious stubbernes remembring that the lord had commauÌ„ded the apostles that if in any place they chaunced to mete with suche as woulde reiecte the ghospell whan it is profered them they shoulde leaue that citie and place shakyng the dust of theyr feete also to such stubberne persons againe sayde freely we haue doen out duties For according to the commaundement of Iesus the lorde the gospel first was to be preached vnto you Suche reputacion Christ had you in But seeyng that you refuse so great fauour that hath ben freely and without suyte profered vnto you thinke your selues vnworthy of eternal life beholde we wyll turne our preaching to the Gentiles And yet wyll not we so dooe vpon our head But Iesus oure lorde so commaunded hys disciples that after they had preached his gospel throughout Iewry they should afterwardes preache it to all nacions vnto the ende of the worlde This was long since prophecied by the prophet Esay that Iesus should saue not the Iewes onely but all the nacions also in the worlde For in his booke of prophecy the father speaketh vnto the sonne in this wyse I haue set the to be a lighte vnto all nacions and to saue all the whole worlde ¶ Whan the Gentiles hearde this thei were glad and glorified the worde of the Lorde and beleued euen as many as were ordeyned vnto eternall lyfe And the woorde of the Lorde was published throughout all the regyon But the Iewes moued the deuout and honest women and the chiefe menne of the citie and reysed persecucion against Paul and Barnabas and expelled theÌ„ out of their coastes But they shoke of the dust of their feete againste them and came vnto Iconium And the disciples were filled with ioye and with the holy ghosts Whan those that were of the gentiles hearde this they muche reioyced not because that the Iewes shoulde perishe but so that they rendred to God thankes that had turned the Iewes incredulitie vnto their saluacion The Iewes spake blasphemously againste this healthfull doctrine but the gentiles beyng sodenly conuerted did receiue it very promptly and readily and glorified the worde of the lorde Whiche worde many of the gentiles beleued but yet not all but as many as god of his mercye had ordeyned to haue euerlasting lyfe whereunto no manne attayneth vnlesse he be called and chosen of god In this wise the worde of god was sowen abrod thorowout all that countrey But the Iewes enuying the gentiles stirred vp certayne deuout women for suche commonly are sooneste deceiued vnder the fayned pretence of holynesse and those that were in estimacion honorable to th entent that all might bee doen with the more autoritic and furthermore they moued diuerse of the head men of the citie and through them caused Paule and Barnabas to bee persecuted and banished them out of their coastes Here marke good Theophilus the crafte that the Iewes had to styrre vp the myndes of men againste those that sincerely preached Iesus Malyce first moueth them that doe counterfet holynesse and soone after thinwarde sorowe of their malicious myndes breaketh out into woordes of reproche Than vpon this sad women and suche as be deuoute be meanes wherby they call the commons vnto sedicion for by the aunciente matrones they stirre vp the rewlers And in this wise were the Apostles drieuen out Than Paule and Barnabas shaking of from them the dust of their feete tooke theyr iourney to Iconium which is a citie in Licaonia The disciples also reioycing that the ghospell had so good successe were replenished with gladnesse and with the holy ghoste The .xiiii. Chapter ¶ And it fortuned in Iconium that they went bothe together into the Synagoge of the Iewes and so spake that a great multitude bothe of the Iewes and also of the Grekes beleued But the vnbeleuing Iewes styrted vp and vnquyered the myndes of the Gentiles against the brethren Long tyme abode they there and quit themselues boldly with the â–ª helpe of the lorde whiche gaue testimony vnto the worde of his grace and graunted signes and woonders to bee dooen by their handes But the multitude of the citie was deuided and parte helde with the Iewes and parte with the Apostles BUt â—han as they were come to Iconium they went together as their custome was into the Synagoge of the Iewes there they preached also the ghospell of Iesus Christe lyke as they had before done at Antioche insomuch that a great numbre aswell of Iewes as of Grecians were conuerted to the faith Here againe likewyse the Iewishe malice was occasion of sedicion For the Iewes that woulde not obey the ghospell beyng not contente to perishe themselues except they might drawe many with them to damnacion stirred vp corrupted the myndes of the gentiles againste them that did beleue But
in this matier For they beyng muche desyrous of their maysters auauncement and to wynne moe vnto him feared lesâ—e that many of the Gentyles myndes woulde be alienated and turned awaye from Christe because they coulde not abyde the lawe And againe they thoughte it not expedient to geue a iuste cause to the Iewes to forsake the ghospell as thoughe it were dysagreeyng from the holye lawe forasmuche as they were so earnestlye rooted in the lawe whyche they had receiued of theyr forefathers and had at that tyme in great reuerence that they mighte not sodainly be plucked from it And when there was muche dâ—sputing Peter arose vp and saide vnto them ye menne and brethren ye know how that a good while ago God did choose emoÌ„g vs that the Gentiles by my mouth should heare the word of the gospel and beleue And god which knoweth the hertes bare them witnesse and gaue vnto them the holy ghost euen as he did vnto vs and put no difference betwene vs and them seyng that with faith he purified their hertes Now therfore why tempte ye god to put on the disciples neckes the yoke which neither our fathers nor we are able to beare But we beleue that through the grace of the lorde Iesu Christ we shal be saued as they do Than all the multitude was pleased and gaue audience to Barnabas and Paule whiche tolde what sygnes and wunders God had shewed emong the Gentiles by them Wherfore bothe parties beyng in earnest disputacion and reasonyng and bothe parties allegyng testimonies out of scriptures and groundyng theyr argumentes vpon thesame Peter arose vp and spake vnto them in this wise Brethren wherefore call ye this matter into controuersy or disputacion as though it were doubtfull and as who sayth that it were in mannes arbitrement to allowe or dysailowe that thing that god hath already allowed Your selues do knowe that fewe yeares since it chaunced me to haue the practyse of suche a lyke thing in Iewry as ye finde fault withal emong all the Gentiles nowe For whan ye likewyse grutched that Cornelius his householde were Christened I shewed vnto you all the whole matier howe that I toke my iourney to Cesarea not of myne owne heade but by the commaundemente of God to preache his ghospel to the Gentiles also that they throughe faythe in hym might obteyne saluacion And where as they that hearde me than preache the gospell were vncircumcised and free without bondage of Moses law yet neuerthelesse god who estemeth not man of his apparel or outwarde furniture but of the inwarde affeccion of his herte whiche he alone doeth knowe gaue vs manyfest tokens that he approued theyr faythe forasmuche as he whiles they harkened vnto vs powred on them his holy ghoste yea so plentifully that they spake diuerse languages as well as we and that also before they were christened so that he put no dyfference as concernynge the gracious fauour that cummeth by the gospell betwene them whiche were not circumcised and vs that are Iewes For their hertes be clensed through fayth playnely declaring to vs that thys fauour doeth not consist in the power of the lawe to geue it vnto men but in fayth whiche maketh man acceptable in the syght of God For God geueth not his holy spirite to the vncleane And they had nothing els but eueÌ„ a playne beliefe whan the holy ghost came downe vpon them Wherefore nowe seeyng that God hath expressed his mynde and will that the Gentiles shoulde bee receyued to the ghospell and shoulde bee partakers therof throughe onely faith without the burden of the lawe why than dooe ye prouoke and tempte God whiles that contrary to his will ye go about to lay vpon the disciples neckes this so heauy a yoke of the lawe whiche they were neuer hitherto vsed vnto and the whiche neyther our forefathers nor yet we oure selues that wer borne vnder the lawe coulde euer bee hable to beare For whyche of vs all euer kepte the lawe as it oughte to bee kepte Wherfore there remayneth no hope for vs to attayne vnto saluacion by kepynge of the lawe but we truste to bee saued by the grace of oure Lorde Iesus Christe beeyng in this behalfe nothynge better then the Gentiles vnto whome he willed thys gyft to bee frely communicate and parted as he freely gaue it vnto vs also By these woordes of Peter the contencious disputacion betwene the Pharisees and those that were of opinion contrarye was ceassed And so afterwarde the multitude quietly harde Barnabas and Paule shewing by howe sondrye myracles and woonders whiche had by theyr handes bene wroughte amonge the Gentiles God had witnessed that his will was that the Gentyles shoulde bee made partakers of the ghospell without kepeynge of the heauy burden of the lawe accordyng as he had declared his mynde beefore to Peter whan he was preachyng Christe in Cornelius house by sendyng downe the holy goste vpon them ¶ And when they helde theyr peace Iames answered saiyng Men and brethren herken vnto me Simeon tolde how god at the beginning did visit the Gentiles to receiue of them a people in his name And to this dooe agree the wordes of the prophetes as it is written After this I wil returne and will buylde vp agayne the Tabernacle of Dauid whiche is fallen downe and that whiche is fallen in decaye of it wil I build again I wil set it vp that the residue of men myght seke after the lorde and also the Gentiles vpon whome my name is uained saith the lord which doeth al these thinges knoweÌ„ vnto god are al these his workes froÌ„ the beginning of the world Wherfore my senteÌ„ce is yâ— we trouble not them which from among the Gentiles â–ª are turned to God But that we write vnto them that they abstayn themselues from filthynes of ymages and from fornicacion and from strangled and from bloude For Moses of olde tyme hathe in euerye citie them that preache him in the synagoges whan he is read euery Sabboth day Whan they had ended their communicacion Iames whiche otherwyse was called Iames the iust or Iames the good and was commonlye named the brother of our lorde to whom the apostles had than coÌ„mitted chiefe autoritie arose and approued their sayinges in this wise Brethren for asmuche as ye haue quietly heard the other that spake vnto you I pray you heare me also whiles that I shew you my conceite what I thinke best to bee doen in this matter Symon Peter declared euen now that thinge whiche all we knowe to be very true how that first it pleased god whiche had great pitie vpon mankynde seeyng in what distresse and extremitie of peryll and daunger to be lost the Gentyles were and how they were all gyuen to worshyppinge of idols to chose hym a people euen of those also that semed to bee none of his people a people that shoulde be well accepted with him and call on his name as wel as we And that same thinge whiche
made a benche or a fourme to sit on whiche thinge is not onelye nothyng lyke god who hath no body but also besydes the outward shape of the body hath nothyng lyke a manne no not one iote of that parte whereby manne is lyke vnto god ¶ And the tyme of this ignoraunce God regarded not But nowe byddeth all men euery where repent because he hath appoynted a day in the which he will iudge the worlde with rightwisenes by that man by whoÌ„ he had appoynted and hath offered faith to all men after that he had raysed hym from death Whiche reprochefull iniury though it be haynous before God yet he of his greate fauoure and loue that he beareth to man hath not reuenged himselfe but hytherto hath wynked at mans ignoraunce vntyll the tyme was cumme that he had determyned to open hymselfe to all men and to caste cleane awaye all darke and blynde errours which menne haue so long bene conuersaunt in Whiche tyme is now present wherin he monisheth all meÌ„ to leaue their old errours and turne to him For hys wyl is that those that repent shal haue forgiuenesse whiche they that wil be stubberne shal not in time to cuÌ„ haue for because he hath appoynted a daye whan he will iudge the whole worlde and that with a iuste and streight iudgement which no man shal escape And therfore he sendeth his messangers to warne men lest any man myght pretende ygnoraunce in these thinges for his excuse profereth remyssion of synne to them that wil repent lest any should say that god were not merciful For both these purposes chose he Iesus of Nazareth an excellent person whom he sente into the worlde for this cause that al men by his meanes might be conuerted to wurshyp the true god and hathe geuen him power to iudge the vnfaythfull and such that wyll resyste thys doctrine And this is he whome he promysed by the mouthes of his prophetes many yeres past that he shoulde cum to bee bothe a saluiour and also a iudge And loke what he promised he hath hitherto perfourmed very certainly For he was so borne so taught eueÌ„ so troubled with vexacioÌ„ and so slayne and in conclusion so arose he frome deathe to lyfe as it was before prophecied that he shoulde And there is no doubte but that he will as surelye perfourme all other thinges that remayne behynde ¶ Whan they heard of the resurreccion from death sum mocked and other sayd we wil heare yâ— agayne of this matter And so Paul departed froÌ„ among theÌ„ Howbeit certaine men cleued vnto him and beleued among the which was Dionisius a Senatour a woman named Damaris and other with them Whyles Paul spake these woordes certayne that stoode by gyuyng good eare to all other thynges that were spoken whan they had hearde mencion made of arysyng from death to life they mocked at it as an vnlyke thing and a thyng that were not to be beleued because that no Philosopher had holden any suche opinion before though there were summe whiche sayed that the soules remayned on lyue after the death of the body and sum other also whych sayed that the soules entred out of one bodye into an other But others that were not of so rashe a iudgement sayed We wyl heare the agayne an other tyme of this same matter And in this maner Paule dimissed that coumpany Yet sum ther wer among them that wer perswaded and ioyned themselues with Paule emong whom was Dionisius a Senatour which afterward was bishop at Athens instituted by Paule a certayne woman whose name was Damatis and besydes these dyuerse others The .xviii. Chapter After this Paule departed from Athens and came to Corinthe and found a certaine Iewe named Aquila borne in Pontus lately cuÌ„ froÌ„ Italy with his wife Priscilla because that the Emperoure Claudius had commaunded al the Iewes to depart froÌ„ Rome and he drewe vnto them because he was of the same craft he abode with theÌ„ wrought theyr craft was to make tentes And he preached in yâ— Synagoge euery Saboth daye settynge forth in the meane whyle the name of the Lorde Iesus and exhorted the Iewes and the Gentyles WHan Paule had gotten thus muche gaynes litle and slender thoughe it were of encreasyng and auauncyng the ghospel of Christe at Athens a cytye of very corrupte manners he wente thence to Corinthe whiche is the chiefest marte towne in all Grece and as it was the welthiest so was it by reason of ryot incontinencie and pryde very vicious There he by chaunce met with a man whose name was Aquila which obserued the Iewes religion but was borne in Pontus whiche Pontus is a part of the lesse Asia bendyng towardes the North. This person as God would was cum thyther but of late afore from Italye with his wife Priscilla forbecause that the Emperour Claudius had coÌ„mauÌ„ded al Iewes that were in Rome as there wer a great number to auoyde the citie And because these wer of the same crafte that Paule was he lodged in one house togyther with them for he would not be alone labouryng as they dyd wyth hys handes leste he shoulde burthen any manne And theyr crafte was to sowe together skynnes to make tentes wythall And lyke as Peter was not ashamed to returne to hys crafte of fyshyng as often as nede compelled him so the greate Apostle Paule whiche valiauntlye had sustayned and borne manye stormes for Christes sake was nothynge ashamed to take in hande agayne sowyng of skynnes whiche for to further the Gospell he had for a tyme layed asyde Yet in thys meane whyle ceased not he to preache the gospel disputing in the sinagoge euery sabboth day both with the Iewes and also with the Gentiles When Sylas and Timotheus were come from Macedonia Paule was constrayned by the spirit to testifie to yâ— Iewes yâ— Iesus was very Christ. And when they sayd contrary and blasphemed he spoke his â—ayment sayd vnto them your blode be vpon youre owne heades froÌ„ henceforth wyl I go blamelesse vnto the Gentiles And he departed thence entred into a certayne mans house named Iustus a wurshipper of god whose house ioyned hard to the Synagoge Howbeit one Cryspus yâ— chiefe ruler of the sinagoge beleued â—n the lorde with all his householde mauye of the Corinthians when they gaue audyence beleued and were baptised In the meane season Sylas and Timothee whome Paule willed to folowe him to Athens came frome Macedonie This dooen Paule because he was muche sorie that he had dooen veary lytle good there was constrayned by the spirite neuerthelesse to preache yet dylygentlye Iesus of Nazareth to the Iewes afâ—yrmyng that he was Messias whome the Prophetes hadde before promysed that throughe hym onelye and none other man shoulde obtayne saluacion But whan they clamoured agaynste hym yea in so much that they were not afrayde blasphemouslye and slaunderously to speake agaynste Iesus and Paule he hauyng in remembraunce what the gospell in that case
woulde hym to doe shooke his lappe as who shoulde saye that he cast in their teeth that he had freely brought vnto them the message of saluacion whiche they ought to haue ioyfully receyued and sayed vnto them If you had rather perishe then to be saued stande ye to your owne harme for asmuche as ye are the occasion of your owne death For seeyng that I haue doen my duetye the fault cannot be layed to me Wherefore I wyll hereafter go to the Gentiles accordynge as the lorde commaunded vs. And in this wyse he withdrawyngâ— himselfe from the cumpany of the Iewes entred into the house of a certaynâ— man named Titus and Iustus by syrname a man that was well dysposed who dwelte harde by the Synagoge Than Crispus whiche was chiefe of the Sinagoge by reason that he dwelled nere beleued in the Lorde with all hys whole householde and diuerse others of the Corinthians after they had heard Paule beleued and were christened ¶ Than spake the lord to Paule in the night by a vision be not afrayed but speake and holde not thy peace for I am with the no man shall inuade thee that shall hurte thee For I haue muche people in this citie And he contynued theâ—e a yeare syxe monethes and taught them the worde of God But whan Paul had there neyther not profited so muche as his moste gredie desyre and dilygente sekyng was by reason that the Iewes didde stiffelyâ— barke agaynste hym and he had in hys mynde purposed to leaue Corinthus the Lorde stayed hys wauerynge mynde apperyng to hym in hys sleepe in a vision and saying let not the stubbernesse of the Iewes feare thee neyther kepe thou close the doctrine of the ghospell for theyr cause for thou muste not more regarde the inuincible malice of a fewe then the health of many Wherfore continue boldly in preachyng the gospell and put thy truste in me and I shall reskewe and defende the agaynste theym be they neuer so manye And nâ— man shall set handes on thee to vexe or trouble thee for I wyll be thy defendoure Wherfore departe not hence for in this citie thoughe it bee vicious there is a greate numbre of people whiche I haue already appointed to lyfe euerlastyng Whan Paul hearde this he leauyng and forsaking his own purpose and determynacion whiche was but of mannes deuise and obeyng the counsell of God continued at Corinthe a yeare and an halfe constantely and frankly preaching the ghospell ¶ Whan Gallio was rewler of the cuntrey of Achaia the Iewes made an insurreccion with one accorde against Paul brought him to the iudgement seat saying this fellow couÌ„selleth men to wurshyp God contrary to yâ— law And now whan Paul was aboute to open his mouth Gallio sayd vnto the Iewes yf it were a matter of wrong or an euyll dede O ye Iewes reason would that I shuld heare you but if it be a questioÌ„ of wordes or of names or of your law loke ye to it your selues For I wil be no iudge of such matters he draue them from yâ— seat Than all the Grekes toke Sosthenes the chiefe rewler of yâ— Synagoge smote hym before yâ— iudges seat And Gallio cared for none of those thynges And whereas one Gallio beyng proconsull that is to saye the lorde deputie there dyd in those dayes rule the realme of Achaia vnder Ceasar the Emperoure within whiche countreye the sayed citie of Corinthe is situate the Iewes whiche had made conspiracie agaynst Paule and a coÌ„mocion among the people drewe hym before the place of iudgement where the lorde deputie sate accusyng hym and saying This man contrarye to Moyses lawe counseleth men to wurshyp God after a newe sorte and bryngeth in newe trades of religion Whiche complaynte whan Paul openyng his mouthe was about to make answere vnto Gallio perceyuyng by the accusacion or enditement that was brought in and declared howe the controuersye betwene theym concerned the Iewishe religion dyd fynd a meane to ridde his handes of the examinacion thereof And preuentyng Paule who was than in a redinesse to speake in defence and declaracion of hymselfe sayed vnto the Iewes Maysters I occupie here the roume of an officer to minister iustice in causes by the authoritie of the Emperour and to see ciuile iustice kepte and that nothing be doen agaynst the common ciuile lawes of Rome Wherfore yf wrong were doen to any man or anye haynous dede of mischiefe commytted that ought to be punyshed by the lawes ye myght iustly compell me yea and it were my duety to heare you For the serchyng out of suche matiers appertayneth vnto me But if it be no suche matier but some speciall or priuate contencion that is groweÌ„ emong your selues about names of sectes or coÌ„municacion of the Iewes religion of your own countrey lawes emong certayne pryuate persones of your own selfe because neither it appertayneth to myne office nor I can discusse theÌ„ whiche am ignoraunte of your lawe it were beste for you to make an ende of it youre selues For I will medle in no suche matiers With these woordes he caused them to auoyde from the place where he sate in iudgemeÌ„t The Grekes seeyng thys smote Sosthenes whyche was of the chief of the Sinagoge because that he and his household had takeÌ„ Paules part forsakyng the Iewes and were more moued with Sosthenes then with Paul because they supposed that Paule could haue doen nothyng at Corinthe vnlesse that he had bene maynteyned by Sosthenes Yet for all this the proconsul would not meddle seyng this businesse but dissembleth that he sawe it Forasmuche as the Romaynes hated the Iewes and yet put no difference betwene a Iewe and a christen man the proconsull whiche was a Romayne did not passe or regarde what one Iewe dyd vnto another beeyng perfecte that that sorte of people had wonte to be euery where busy and full of trouble and contencion Paule after this taried there yet a good while than toke his leaue of the brethren sayled thence into Siria Priscilla Aquila accouÌ„panying him And shore his heade in Cenchrea for he had a vowe And he came to Ephesus left theÌ„ there but he himself entred into yâ— sinagoge reasoned with the Iewes WheÌ„ they desyred him to tarye loÌ„get time with theÌ„ he consented not but had theÌ„ fare well saying I must nedes at this feast that cuÌ„meth be in HierusaleÌ„ but I wil returne agayne vnto you yf god wil. And he departed froÌ„ Ephesus whan he was come vnto Cesarea asseÌ„ded vp saluted the congregacioÌ„ he departed vnto Antioche wheÌ„ he had taried there a while he departed wente ouer al the countrey of Galacia and Phrigia by order strengthenyng all the disciples But Paul hauyng in mynde the warnyng that god had gyuen hym thoughe he perceyued the rage of the Iewes daylye to encrease more and more yet he contynued there a good sorte of dayes more And at the laste perceyuyng that the
myndes with preachyng of scriptures and forasmuch as he was purposed the nexte daye to departe thence he continued so preachyng vnto theym vntyll it was ferre foorth nightes And leste that nyght myghte haue bene occasion to breake of this delectable and pleasaunt sermon there were many candelles in the sollare wheras we were than assembled Among the multitude there was a certayne younge manne whose name was Eutichus that sate in one of the wyndores This young man by reason that Paul continued talkyng so long wexed slepie and at the last so sore came the slepe vpon hym that he fell flatlyng downe to the grounde three floores hyghe by and by men ranne to him but he was founde deade and brought into the house Whan as Paul perceyued that he came downe after the ensample of the prophete Hely he bended his body and lay vpon him as thoughe that he dyd by enbracyng cherishe or kepe warm◠the deade bodye Whan he had so done he turned hymselfe to the disciples that were muche troubled with this sodeyne chaunce and sayde be ye nothyng troubled with this chaunce there is yet lyfe in hym for the bodye is not cleane deade Whan he had thus comforted theym he wente agayne vp into the sollare and brake the breade and eate thereof and after this whan he had agayne so long commoned with them that it began to be lyght and that the breake of daye appeared he toke his leaue of them and so at length departed So paynefull a thyng is it for a moste louyng father to departe from his dere chyldren And they that remayned with the young manne broughte hym aliue and whose into the sollare agayne Whych thyng dyd not a litle refreshe the myndes of all that were there presente For it was not sittyng that that same worde that bryngeth health to all men shoulde haue bene occasion of the young mannes death ¶ And we went afore to shyppe leused vnto Asson there to receyue Paul For so had he appoynted would himselfe go on foote When we were cum together at Assō we toke him came to Mitilenes And we sayled thence came the nexte day ouer agaynst Chios And the nexte day we arryued at Samos and taried at Trogillion The nexte daye we came to Mileton for Paul had determined to sayle ouer by Ephesus because he woulde not spende the tyme in Asia for he hasted if it wer for him possyble to kepe at Ierusalē the day of Penthecost And frō Mileton he sent messēgers to Ephesus and called the elders of the congregacion And we whan we had taken shippyng at Troas sayled to Asson whyche is a citie nere to the sea syde within the countrey of Troas For Paul had so determined that we shoulde go thyther before by water and he would folowe by lande either because it was more safer so to dooe or els that he myghte salute the moe by the waye And after that we mette togyther at Asson and had receyued Paule into the shyppe we came all together to Mitilene whiche is a citie on the sea syde in the Yle of Lesbus Thence departed we and the nexte daye after we came agaynste Chios Ylande Lykewyse agayne the daye folowyng we arryued at the Ylande of Samos and from thence sayled to Trogillion that is a citie on the sea banke of Asia directly agaynst Samos There taryed we the same nyghte and the nexte daye after came to Mileton whiche is a citie in Caria And althoughe that we in oure saylyng by the coastes of Asia shoulde fyrste come to Ephesus then to Trogillion or Mileton yet Paule had purposed with himselfe to passe by Ephesus lest that he shoulde spende awaye the time tarying in Asia yf it should haue chaunced that he coulde not safely for watche beyng layd for him sayle into Siria For he hastened to kepe his witsontide in Ierusalem yf he possibly myght so do Yet leste that he shoulde seme eyther not to regarde or els to hate the Ephesians he sent from Mileton some that should wil thauncient curates of the cōgregacion of Ephesus whom he had left charged with thesame congregacion to come vnto him ¶ Which whā they were come to him he sayd vnto them ye know frō the first day that I came into Asia after what maner I haue ben with you at al seasons seruing the lord with all humblenes of mynde And with many feares and temptacions whiche haue happened vnto me by the lyinges in awayte of the Iewes Because I would kepe backe nothyng ▪ that was profitable vnto you But to shew you reache you openly throughout euery house witnessing both to the Iewes also to the Grekes the repentaunce that is towarde God And the fayth towardes our lorde Iesus To whome after they were come he spake in thys wise Brethren I shall not nede to reherse vnto you my vpright behauiour in preaching the ghospel It is not vnknowen vnto you your selues whiche haue sene the same howe I haue behaued my selfe among you all the whyle euen from the first daye that I came into Asia vntill this houre and that I sought not myne owne glorye or lucre but that I haue obeyed the cōmaundement of our Lorde Iesus Christ in preaching his gospel and haue in al thinges bene cōformable vnto his wil inasmuche as I folowed his steppes who made lowe humbled hymselfe and deliuered himselfe to be afflicted tormented and to dye that he might clense establyshe his churche Euen so lykewyse hath bene my conuersacion in setting foorth the gospell with all humilitie or lowlynesse yea and also shame whiche I haue suffred of the enemyes of the gospel with often teares whiche I haue shed beyng careful for the congregacion with muche affliccion or trouble that I haue bene in through the deceytes of the Iewes that cannot abide that the benefite of the gospel should be cōmunicated and partened vnto the Gentiles And yet none of al these mischaunces haue troubled my minde so greatly that I haue at any tyme for feare of affliccion let passe any thyng that apperteined to your health neither yet haue I spared though it were with daungier of my lyfe to open vnto you any thyng that myght be profitable for you and to instructe you both openly in the synagoges and also priuely within mēnes houses as occasion hath serued not preachyng vnto you as the Iewes myndes were that I should haue done that is to say circumcisiō obseruing of sabboth dayes and washynges but repentaunce for your lyfe that ye did leade before which god requireth in all men that he maye saue all men and full confidence in our lorde Iesus Christe whose gospell whosoeuer beleueth shall be saued whether he be a Iewe or a Greke whether circumcised or els vncircumcised And therefore thesame fauour and grace whiche is indifferently profered vnto all men I haue indifferently preached vnto all men not hauyng respect to the person state or degre of any manne nor beeyng feared or
weÌ„t in with vs vnto Iames. And all the elders came together And whan he had saluted them he tolde by order all thinges that God had wrought among the Gentiles by his ministracion And so whan we had taryed a fewe dayes at Cesarea we made readye oure selues to take our iourney towarde Hierusalem And some of the disciples folowed Paule and went in cumpany with vs from the citie of Cesarea bringing with them a certaine man named Muason which was a Ciprian borne with whome we shouldâ— hoste at Hierusalem For he was knowen to bee a good and godly man for he had than of longe tyme beleued the ghospell and had persisted and continued in the sincerite of the faythe But whan we were come to Hierusalem the brethren gladly and ioyfully receyued vs. And Paule the nexte day takinge vs with him went to Iames his house the iuste whiche was called the brother of the Lorde For he was instituted of the Apostles byshop of Hierusalem And thyther assembled all the elders Whome as soone as Paule had euerychone saluted he rehearsed to them in ordre what God had wrought emong the Gentiles by his ministerye emonge whome he had nowe a good sorte of yeares preached the ghospell And when they heard it they gloryfied the Lorde And sayed vnto him Thou seest brother how many thousande Iewes there are whiche beleue and they are all earnest folowers ouer the lawe And they are infourmed of the that thou teachest al the Iewes whiche are among the Gentiles to forsake Moises and saiest that they ought not to circumcise their children neyther to lyue after the customes What is it therfore The multitude must nedes come together For they shall heare that thou art come Do therfore this that we saye to the. We haue fower men whiche haue a nowe on them Them take and purifie thy selfe with them and do coste on them that they maye shaue their heades and all shall knowe that those thinges whiche they haue heard concernynge the are no thing but that thou walkest and kepest the lawe Whan they heard all the matter they glorifyed the Lorde that had also powred his grace vpon the Gentyles But forasmuche as Paule was accused to many of the Iewes to be one that abhorred Moyses law and that he in settyng furth the benefyte that came by the ghospell yelded lesse to the obseruacioÌ„ of the lawe then he ought to do to the entent that a remedy myght be founde for this inconuenience also they sayed vnto hym brother Paule sayed they thou seest howe many thousande Iewes be heâ—e that beleue the ghospell and all these are muche affeccionate to the lawe of Moses And a rumour there is come to their eares whiche we knowe to bee false that thou teacheste the Iewes which are among the Gentyles to forsake and renounce Moyses law so that they neyther circumcise theyr children ne kepe the trade of theyr forefathers as concerning choyse of meates kepyng of the Sabbothe dayes washyng and suche other thinges as the Iewes whiche are not conuersaunte with the Gentyles do with great deuocion obserue and folowe These men beyng restrayned by an acte made of their forefathers are indifferently contented that the Gentiles be not burdened with the lawe But that those which are Iewes borne shoulde be led awaye from the obseruacion of the lawe to the Gentiles kynde of lyfe they can in no wyse abyde Wherfore we must take here good hede that no sedicion be made about this matter What remayneth thaÌ„ to be doen First it cannot be chosen but that the multitude must be called together For it wyll soone be knowen that thou art come Wherfore to the entente that thou mayest bee out of this suspicion folowe our counsell Here be among vs fower men whiche accordynge to the custome of the Iewes haue taken a vowe on them ioyne the with them and fulfyll together all solemne ceremonies as they do that desyre to be purified and made holy after theyr vowe and yf there be any thing besydes that is to be bestowed on sacrifice or offeringes bestowe lyke coste as they do vntyll suche tyme that they haue shauen their heades And in so doyng euery man shall knowe for a suertie those thinges to be false that be rumoured abrode of the and they shall also perceyue that thou in suche forte besydes doest preache the gracious benefite of the ghospell that it is without reprofe of those that kepe the ceremonies of the lawe whiche God deliuered them and other tradicions of their elders whaÌ„ they see thee do the same which some had reported the to disproue And by this meanes shall the Iewes cease to speake euyll of the whiche are so manye in numbre that they must nedes be had inestimacion and not neglected ¶ But as concernyng the Gentiles whiche beleue we haue wrytten and concluded that they obserue no suche thing saue onely that they kepe them selues from bloud and from thinges offered to ydolles and from strangled and from fornicacion But as for the Gentyles that are conuerted to the fayth we haue writ but of late vnto them as it was agreed vpon and decreed by the apostles and the whole cumpanye of dysciples that they shall not be compelled to kepe Moses lawe sauyng onely that they absteyne from that fleshe that is sacrificed vnto ydolles from bloude from strangled beastes and from aduoutry ¶ Then the nexte daye Paule toke the men and purified himselfe with them entred into the temple declaryng that he obserued the dayes of the purificacion vntil that an offeryng shoulde be offered for euery one of them And whan the seuen dayes wer now almost ended the Iewes whiche wer of Asia when they sawe him in the temple moued all the people and layed handes on him crying men of Israel helpe This is the maÌ„ that teacheth all men euery where against the people and the law and this place He hath also brought Brekes into the temple and hath polluted this holy place For they had seen with him in the citie one Etophimus an Ephesian whom they supposed that Paul had brought into the temple And all the citie was moued and the people swarmed together And they toke Paul and drue him out of the temple and forthwith the doores wer shut Than Paul dyd after this councell of Iames and of the brethren and takyng vnto hym those fower persones whiche had solemnely made a vowe wente into the temple and there professynge that his dayes of purifying wer finyshed he omitted ne let passe no ceremonye vntyll that sacrifyce was offred vp for euery one of them All this required seuen dayes space for the accomplyshement therof Whiche beyng almoste expired certayne Iewes that beleued not whiche before had seen hym in Asia and there raysed commocion agaynste him whan as they sawe Paule in the temple they stirred vp the people and laied handes on Paul crying Ye meÌ„ of Israel helpe this is he whom you haue by reporte hearde of that hath wandered ouer
to bee smitten before thou hearest the matter contrary to the lawe whiche forbyddeth that any man shoulde be punyshed excepte he be lawfully conuicted and cast Than they whiche stoode nexte vnto Paule sayed vnto hym Doest thou in this wise reuyle Gods high priest To suche extreme tyranny was than the priesthoode of the Iewes come that they claymed it as a thing lawfull for them againste right and equytie to do euery man hurte and yet would not they permit other meÌ„ freely to speake Whiche was an euideÌ„t token that their priesthood shoulde not long continue after it was come to the extremitie of all mischiefe Than Paul perceyuing that he should nothing furder his cause vnder such a iudge thought that best it was onely to seke occasion howe that assembly myght be dissolued Wherefore he aunswerd Brethren I was vncertayne that this man was the high priest Els I remembre well that it is written in the booke of Exodus Thou shalte not speake euyll by the Prince or rewler of the people After he had with this aunswere somewhat appeased these that warned hym thereof he ymagined some occasion howe he myght auoyde the tumulte and murmouring of the people For lawfull it is to voyde peryll by crafte wheras appereth no hope of profityng Whan Paule perceyued that the one parte were Saduceis and the other Phariseis he cryed out in the councell Men brethren I am a Pharisee the sonne of Pharisee Of the hope resurrecion froÌ„ death I am iudged And whaÌ„ he had so sayd there arose a debate betwene the Phariseis the Saduceis and the multitude was deuyded For the Saduceis say that there is no resurreccion neither aungell nor spirit but the Phariseis graunt both Wherfore Paul consideryng that in the congregacion there were two sortes of menne the one Sadduceis the other Phariseis whiche agreed not one with an other sayed with a loude voyce in audience of the counsell so that euery man might here him Brethren I am a Pharisey and my parentes were Phariseis and I am arrayned for because that I preache that the dead shal aryse agayne After he had thus sayed there arose dyssencion betwene the Phariseis and the Sadduceis And the multitude also that was presente seeyng them at variaunce varyed among themselues and were of sundrye opinions and partes For the Sadduceis in asmuche as they beleue that the soule dieth with the body do neyther alowe resurreccion nor suppose that there is any spirite or aungell The Phariseis on the other part beleue both that resurreccion shal be and that there be bothe Angelles and spirites Wherefore the multitude with great clamour began to make trouble And there arose a great crye and whan the Scribes whiche were of the Phariseis parte arose they stroue saying we finde no euil in this man Though a spirite or an angel hath appered to him let vs not striue against God And whan there arose great debate the captayne fearing â—est Paul shoulde haue ben plucte a sundre of them commaunded the souldiers to go downe and to take him from among them and to bring him into the castle In the meane space certayne Scribes of the Phariseis secte arose and contended in the fauour of Paule and sayed We perceyue nothynge wherein this man hath transgressed And yf that the holy ghoste or an aungell hath spoken vnto him it is not oure parte to contende ne striue with God This they sayed vpon the occasion that Paule the day before had shewed theÌ„ that the lorde had appered vnto hym by a vision in the temple So muche doeth it auayle in cases alredye râ—wled and determined to be of this secte or of that But whan this dyssencion encreased more and more by reason that the Sadduceis cryed out so sore against the Phariseis and the matter seamed lyke to growe to nothing els but to an extreme and deadly commocion the marciall fearing lest that Paule shoulde be plucked in pieces among them commaunded the souldiers to go downe and take Paule from the throng and to bring him into the castell againe The night folowynge God stoode by him and sayed bee of good chere Paul for as thou hast testified of me in Ierusalem so must thou beare witnes also at Rome Than was it tyme that God shoulde somewhat coumforte him that so manfully had wrastled for hym seyng that these troubles were so sore and yet sorer wer at hande Wherefore the nexte night againe the Lorde stoode by hym saying Be of good courage Paul These troubles shal not make an end of the for the tyme of death is not yet come but yet is it to come that euen as thou hast valiauntly borne witnesse of me at Ierusalem so shalte thou witnesse of me at Rome also Thou hast doen thy parte in this citie whiche is the chiefe in all Iewry it remayneth nexte that thou do the same in Rome whiche is the head citie of all the worlde And whan it was daye certayne of the Iewes gathered themselues together and made a vowe saying that they would neither eate nor drinke tyll they had killed Paul They were moe then fowertie men which had made this conspiracion And thei came to the chiefe priestes elders and sayed we haue bounde our selues with a vowe that we wil eate nothing vntyll we haue slayne Paul Nowe therefore geue ye knowledge to the vpper captayne and to the councell that he bring him forth vnto vs to morowe as though we would knowe some thinge more perfectly of him But we or euer he come nere are ready to kyll hym But as soone as it was day certayne Iewes made a conspiracion and cursed them selues to the deuyll and to damnacion yf they dyd eyther eate or drinke before they had slayne Paule so greate malyce had they conceyued againste hym And it was no small noumbre that had made this conspiracie but they were aboue fowertie These persons wente to the high priestes and elders and shewed them their entente and purpose sayinge We haue moste depely cursed our selues to be perpetually damned in hell if we eyther eate or drynke before we shall haue slayne Paule Nowe must ye lykewyse put vnto your helpyng handes to the furtheraunce of our request that we maye the more easely bryng to passe that thinge whiche we are all desyrous to doe Sende ye woorde to the highe marciall both in your names and also in the name of the whole counsell that he bryng Paule before you againe pretendynge that ye wyll enquyre more dilygently of him forasmuche as yesterdaye ye coulde not by reason of the commocion And we shall so prouyde that he shall not come safely into the castell againe as he yesterdaye dyd but before he come to the place where the counsell shal be kepte we wyll be ready to slay him ¶ When Paules syster sonne heard of their laying wayte he wente and entred into the castell and tolde Paul And Paul called one of the vnder captaynes vnto him said Bryng this
them Helyas verely when he coÌ„mmeth fyrst restoreth c. And the soÌ„ne of man as it is written of hym c. But I saye vnto you yâ— Helias is cumme And 〈…〉 c. But if thou canst do any thing c. And wet afâ—ayed to aske him c. And he cam to Capernaum c. Wherfore yf thy hand hynder thee c. And if thy foote be an hinderaunce c. Salt is good c. Haue ye salt in your selues Is it lawâ—ful for a maÌ„ to put awaye his wyfe c â–ª And Iesus answered sayd c. But at the first creacioÌ„ God made them c. Suffre the children to cum vnto me c. why callest thou me good c. One thing thou lackest c. With meâ— it is vnpossible c â–ª Theâ— is no man that hath forsaken house or brethren c. And they were in the way goyng vp to Ierusalem Beholde we c. They saâ—â—â— vnto him c. CaÌ„ ye driÌ„ke of the cuppe â–ª c. But Iesus wheÌ„ he had called them c. For the soÌ„ne of man also came not c. Blind Bartymeus the sonne of Tymeus And they called the blynd saying And threw away his cloke The blind sayd vnto hym c. Go youre waye into the towne c. And they brought the Coalte to Iesus And caste their garmeÌ„tes on him The Byshop of Romes pompe is couertly described And nowe the eueÌ„tyde was cum And Iesus went into the temple c. And he taught theÌ„ salyng c. For thei feared him because all the people c â–ª And as he walked in the teÌ„ple c And they thought in themselues c. And again he sent an other c. And so wheÌ„ he had yet but one beloued soÌ„ne c. But the husbandmen sayd among themselues c. They went about also to take him For thou considerest not â–ª c. But â—e vnderstoode their simulacion And Iesus answered and sayde vnto them 〈◊〉 wer seuen brethren For when they shal aryse agayne c. Ye are therfore greately deceiued He asked him whiche is the first c. And no man after that durst aske hym any question Nowe saye the Scribes yâ—â—orâ—â— c And he said vnto them Whiche deuouâ— wydowes houses c. Thâ—se shall receiue greater â—aÌ„nâ—cioÌ„ And manye that were riche cast in muche One of his disciples sayed vnto him And as he sat on moâ—t Oliuete For there shall nacion aryse agaiÌ„st nacion For it is not ye that speake The brother shall deliuer vp the brother c Let hym that readeth vnderstand Wo shal be then to theÌ„ that are with chylde 〈…〉 that youre flight For there shall be in those daies Loe here is 〈◊〉 c. And then shall they see the sonne of man c. As a man whiche is gone into a straunge couÌ„trey c. And that I saye vnto you c But they say not in yeâ—east daye c. What nede this waste of oyntmeÌ„t c. For ye haue poore c. When they heard that they were glad It is one of the twelue c. But wo is that man All ye shalâ— be offended â–ª c. Before the cocke crowe twyse c. My soul is heuy eueÌ„ vnto the death And againe he went asyde c. And immediatlye while he yet spake c And he thaâ— beâ—rayed hym had geuen them c. And one of them that â—â—ode by â–ª c. I was dayly with you in the temple And there folowed hiÌ„ a certayne young man For maâ—â— bare false witnesse But yet theyr witnesses Then the hye prieste reÌ„t his clâ—thes What thiÌ„k ye â–ª c. Peter remeÌ„bred the worde And Pilate asked hym again And they brought him to a place named Golgotha c. And they brought him to a place named Golgotha c. He that beleueth and is baptised shal be saued In my naÌ„e shall they caste out diuels ii Cor. viii Colloss iii. i. Tim. iiii ii Tim. ii Of the actes that are coÌ„e to passe emong vs. That if mighie not bee denyed but that they hadde seen hearde and felte these thynges In the actes of the apoâ—â—les Theophilus iÌ„ Greke is in english the louer of god Of Herode the kyng A certayne priest Daniel ix Named zacharie Of the course of Abia. And his wife of the daughters of Aaron They were both righteouse before God And they had no childe Because Elizabeth was baraiÌ„ And they bothe were nowe well stricken in age Whan he executed Before god His lotte fel to burne incense Exod. xxx d And the multitude of the people were without in prayer There appered vnto hym an Angell Whan Zacharie sawe him he was abashed and feare came vpon hym And the Aungell sayed Feare not Thy praier is heard Thy wife Elizabeth shall beare a sonne And thou shalt calle his name Iohn And thou shalt haue ioy c. Wyne and stroÌ„g drink shall he noâ— drinke 〈◊〉 Many of the children of Israel shal be turne to their Lord. And he shal goe before hym c. Mala. iiii To turne the heartes of the fathers vnto the children To make redy a perfeâ—ct people vnto the Lorde For I am old and my wyfe is wel strieken in age c. I am Gabriell that stande iÌ„ the presence of God And behold thou shalt be dumme And after those dayes his wyfe And she hid her selfe fiue monethes Saying thus hath the Lorde delte with me In the daies wherein he hath loked vpon me c. And in the sixth moneth was the AuÌ„gell Gabriell sente from God Into a citee of Galile c. And the name of the virgin was Marie Haile thou full of grace And the Angel said vnto her â–ª Feare not Mary c. Beholde thou shalt conceyue in thy woÌ„be And of his kyngdome there shall be no ende Esay vii Than sayd Mary to the Aungell c. And the Aungel answered and sayde vnto her c. And the power of the highest shal ouer shadowe thee For nothing shal be vnpossible with God And Mary said behold I am the handmaideÌ„ of yâ— Lorde Be it vnto me according to thy woorde And saluted Elizabeth And so it was that whaÌ„ Elizabeth heard the salutacioÌ„ of Marie c. And Elizabeth was filled with the holy ghost Blissed art thou emoÌ„g women c. For loe as soone as the voice of thy salutacion souned c. And blâ—ssed art thou that thou haste beleued My soule magnifieth the Lorde And my spirite hath reioyced in God my sauioure From heÌ„ceforâ— he shall all generacioÌ„s call me blessed â—ecause he 〈…〉 c. Hys serâ—â—unte Israel be hath taken to hym In remembraunce of hys mercie Then as he spake vnto out fathers Abraham c And to the sede of hym For euer And retourned agayne to her owne house And they reioysed with her And thei called hym zachary after the name of his father And they sayde vnto her there is no man in al thy kynred that
is called by that name And they made signes to his father howe he would haue him named Iohn is his name And immediatly was hys mouthe opened and his toungue also And he spake and praised god And al they that hearde the same layed them vp in theyr hertes c. And the hanâ—e of the Lorde was with him In the house of his seruaunte Dauid c. The teâ—te â–ª Whiche wer sens the world began c. And remeÌ„bre his holy couenaunt c. gene xxii That we deliuered oute of the handes of our enemies c. In such holines and righteousnesse as are accepted before God For remission of synnes Throughe the tender mercie of our god c. And in the shadowe of deathe â–ª c. And was in wildernes Untyll the daye came when he should shew himself vnto the Israelites there went oute a commaundemeÌ„t from Augustus the Emperour And this taryng was the first and executed whan Quirinus was Lieutenaunte in Syria c Because he was of the house and â—â—nage of Dauid c. And she brought forth her first begotteÌ„ sonne And layed hym in a maungier because there was no roume for them in the inne For vnto you is borne this daye in the citee of Dauid a saueour which is Christ the Lorde Praysyng God c. Glorye to god on high And peace on the yearth and to men good wyll The shepeherdes said one to another Let vs goe now eueÌ„ vnto Bethlem and see thyâ— thyng c And whan they had sene it c. And al they that hearde it c But Marie kept al those sayinges c. Gene. xvi v His name was called Iesus c. Math i And whan the tyme of theyr purificacion c They brought him to Hierusalem to preseÌ„t hym to the Lorde Exod. xiii a xxii d. Nume viii b. Leuit. xii a. Exod. xiii a. And the same man was iuste godly c. And the holy gost was in him c. And he came by inspiracioÌ„ into the teÌ„ple Than toke be hâ—m vp in his armes and sayed Lorde now leaâ—â—este thou thy seruaunte departe in peace For myne iyes haue seen thy saluacion c. A light to lighten the GeÌ„tiles c. And for a signe which is spoken against c. That the thoughtes of manye hertes may bee opened c. And there was a prophetisse one Anna. c. Whiche was of a greate age And she had liued with an houseband seuen yeres from her virginitie Whiche departed not froÌ„ the teÌ„ple c. And she came furth the same houre c. Psalm xix Into Galilee to theyr owne citie Nazareth And the child grewe c. And was filled with wisedome And whan he was twelue yeres olde they wente vp to Hierusalem The childe Iesus abode still in HierusaleÌ„ And whan they found him not they wente c. And it fortuned that after three dayes they founde him in the temple c. And al that hearde him were astouned at his vnderstanding and aunswers SoÌ„ne â–ª why hast thou thus delt with vs And he said vnto them howe is it that ye soughte me Luc. viii Math. xii Matt. iii. Wist ye not that I must goe aboute my fathers businesse And they vnderstoode not that saiyng whiche he spake vnto them But hys mother kept al these sayynges together in her herte And Iesus prospered in wisedome and age And in fauour with god man And he cam into all the costes about Iordan c. And he said to the people c. And begyn not to saye with youre selues wee haue Abraham to oure father God is able of these stones to ceise vy children vnto Abraham Nowe also is the are layed to the rotes of the trees Euery tree therfore c He that hathe twoo coates c. And he said vnto theim hurte ye no man I baptyse you with water But one stronger theÌ„ I shall cum after me c And the chaffe shall he burne Upon hym â–ª And a voice came from heauen Thou arte my beloued soÌ„ne in the do I delite And Iesus himself began to be of thirtie yeres of age So that he was supposed to be the sonne of Ioseph Which was the sonne of Heli. Returned from Iordan And was ledde by the spirite into wildernesse And in those daies did he eate nothyng And whan they were ended he afterwarde houngred Gen. xxv v If thou bee the soÌ„ne of God commauÌ„de this stone that it be bread It is wrytten Man shall not lyue by bread onely but by euerye woorde of God Deut. vii a And the deiuill toke hym into an high mountayne c. All this power will I geue the. c. If thou wilte fall downe before me c. Deu. vi c. x d. Thy Lorde God shalte thou wurship c. He shall geue his Aungels charge ouâ—e thee c. Psal. xxi c Thou shalt not tempte the Lorde thy God And as soone as al the temptation was ended the deiuill departed froÌ„ hym And Iesus returned by the power of the spirite into Galile And he tâ—uâ—he in theyr Synagoges And was commeÌ„ded of all men And stoode vppe for to reade And there was deliuered vnto hym the booke c. And when he had opened the booke c. And sate downe This daie is this scripture fulfilled in your eares And albate hiÌ„ witnesse and wondered at the gracious woordes whiche proceded out of his mouthe Whatsoeuer we haue heard doen in Capernaum c No prophet is accepted in his owne countraye And manye lepres weriÌ„ Israel in the tyme of Heliseus iiii Reg. v. But he departed through c. They were astouned at his doctrine For his preachyng was with power There was a maÌ„ which had an vnclene spirâ—â—e What hast thou so doe with vs thou Iesus of Nazareth And Iesus rebuked hiÌ„ And sayed holde thy peace cum out of hym And feare came vpon them all And the fame of him was sored abrode And immediatlye she arose and ministred vnto them And he layed hys handes on euery one of them And deiuilâ— also came out of many Whan the sunne was downe all they that had And kept hiÌ„ yâ— he shoulde not departe from them for therfore I am sent He stoode by the lake of Genezareth And he saw two dippes stand by the lanes syde And he sate downe and taughte the people oute of the shyp Neuerthelesse at thy commaundemente I will looce foorth the nette Whan Simon sawe this he fell downe at Iesus knees Lorde goe from me for I am a sinful manne And so was also Iames and Iohn c. And Iesus sayd vnto Simon feare not From hens foorth thou shalt catche men Beholde there was a man ful of leprosie c. Lorde yf thou wilt thou canste make me clene And he stretched furthe hys hande And he charged him that he shoulde tell no man Leut. xiii a And offre for thy clensing c. And gaue him selfe to prayer Whiche were come out of al the
fathers house bee in anye mansionâ—s c. I am the waye of trueth and life No manne cummeth to the father but by me c. He that hath seen me hath seen the father whatsoeuer ye aske in my name Peace I leaue vâ—tâ— you The prince of this worlde cummeth hath nothing in me Arise let vs go hence Yf ye byde in me c aske what ye â—yl and it shall bee geuen you CoÌ„tinue 〈◊〉 in my loue c. But nowe haue they nothing to cloke theyr sinne withall It is expedient for you that I goe awaye For if I goe not away the coÌ„forter wil not cum vnto you and of righteousnesse c. Of iudâ—emeÌ„t because the prince of this world is iudgâ—d already What is this that he sayeth vnto vs after a while Whatsoeuer ye shall aske my father in my name he shall geue it you Now ye beleue c I desâ—eâ— not that thou shouldest take them c. The glorye which thou gauest me I haue geuen them Peter stode at the doore without I euer taught in the Synagogue My kyngdome is not of this worlde c. For this cause was I borne c Hayle king of the Iewes Whoso maketh hymselfe a kyng is against Ceasar It was the preparyng daye of Easter aboute the siâ—te houre The wrytyng was Iesus of Nazareth c. One of the souldiers thrust him into the syde and furth â—â— came there out watâ—r and bloude They haue takeÌ„ awaye the lord c. Iesus than came and toke breade c. Folow 〈◊〉 me To whome also he shewed hym selfe alyue after hys passon And commaunded them that they shoulde not departe from Ierusalem c. For Iohn truly baptised with water Whan they therefore were cuÌ„ together they asked of hiÌ„ sayinge Lorde c. And he sayed vnto theÌ„ It is not for you c. And while they looked stedfastiye vp towarde heauen beholde c. They went vp into a parlour And whan he was hanged he burst a sunder c. And no man dwellyng therin c. And whan they praied they sayed c. And they gaue foorth theyr lottes Whan the fiftie daies wer cum to an ende And there appared vnto theÌ„ cloueÌ„ touÌ„ges c. And they wet filled all with the holy gost c Whan thys was noysed about the multitude came together They wordred at and maruailed They were all amased woâ—dred c. But Peter stepped forth With the eleuen With youre eares beare ye my wordes For these men are not as ye suppose c. Whome God hath reysed vp and loosed the sorowes of death For Dauyd speaketh of him Afore hande I saw god all wayes beefore me For he is both dead buried c. Therfore seyng he was a prophete He knowiÌ„g this before spake of the resurreccioÌ„ of Christ. Wherof all we are witnesses For Dauid is not asceÌ„ded into heauen God hathe made the same Iesus whâ—me ye haue crucifyed Lord and Christ. For the promyse â–ª was made to you and to your childreÌ„ And with many other woordes bare he witnesse c. And exâ—orted tâ—em saying Saue your selues from this vntoward generacion Then they that gladly receyued his preaching c. In breaking of bread c. And in prayers And feare came ouer euery soule And solde their possessioÌ„s and goodes And brake bread from house to house c. Whan he sawe Peter Iohn c. In the name of Iesus Christe of Nazareth arise and walke Of that which we are witnesses Whan the tyme of refreshing coÌ„meth And preached in Iesus the resurrection froÌ„ death And whan they had set them before them they asked by what power or in what name haue ye doen this Let vs threaten charge them c. So threatned they theÌ„ and let theÌ„ go c. And whan they heardâ— that they lift vp their voyces to God with one accord And assone as they had made theyr prayer the place moued where they were c. And they were fylled with the holy ghoste they spake the wordes of God boldly And distribucion was made vnto euery man accordyng as he had nede A certyne man named Ananias c Ananias howe is it that SathaÌ„ hath fylled thyne herte that thou shouldest lie vnto the holy ghost c. Whan Ananias hearde these woordes he fell downe and gaue vp the ghoste c. Than Peter sayed vnto her why haue ye agreed together to tempte the spirite of the lorde c. And of the others durst no maÌ„ ioyne himselfe to theÌ„ Neuertheles the people magnifyed theym And they laied handes on the Apostles put them in the 〈◊〉 pryson And they brought theÌ„ without violence For they feared the people c. Beholde ye haue fylled Hierusalem with youre doctrine The God of our fathers reised vp Iesus whome ye slew and haue hanged on tree For before those dayes rose vp one Theudas And they departed from the couÌ„sell reioysyng that they were couÌ„ted worthy to suffer rebuke for his name It is not meete that we shoulde leaue the woorde of god serue tables Wherefore brethren loke ye out among you seuen of honest reporte c. And they chose SteueÌ„ a man ful of faith and of the holy ghost c. And theâ— moued the people the elders and the Scribes For we hearde hym saye this Iesus of Nazareth shal destroye this place Get the 〈◊〉 of the countrey â–ª 〈◊〉 thy 〈◊〉 And promised that â—â— would geâ—â— it to hym to possesse And he gaue him the couenaunt of circuÌ„cision Who made the a ruler and iudge ouer vs This man receiued the worde of life to geue vnto vs c. And they made a calfe in those dayes and offered sacrifices And ye toke vnto you the tabernacle of Moloch Which of â— Prophetes haue not your fathers persecuted And the witnesses laied downe their clothes at a younge mans feete whose name was Saule Lorde laye not this sinne to their charge And at that time there was a great persecucion against the coÌ„gregacion whiche was at IerusaleÌ„ As for Saul he made hauocke of the congregacyon c. But as sone as they gaue credit to Philippes c. They were baptised bothe men women c. The herte â— is not right in the sight of god RepeÌ„t therfore of this thy wickednes c. Praye ye to the lorde for me that none of these thiÌ„ges c. And behold a man of Ethiopia And as they went on their waye And assone as they wâ—â— cum oute of the water And there was a certayne discyple They watched the gates day and nyght to kyll hym And turned hym to the body said Tabitha aryse A deuouâ—e maÌ„ and one that feared God Beholde I am he whoÌ„e ye seke what is the cause wherfore ye are cumme Than called he theÌ„ 〈◊〉 lodged theÌ„ It is an vnlawful thiÌ„g for a man yâ— is a Iew to company or cum vnto an alien For what enteÌ„t haue ye sent for me Howe
god anoyncted Iesus of Nazareth with the holy ghost â—ym God raysed vp yâ— thyrde day and shewed hym 〈◊〉 c. To hym gâ—â—e all the prophetâ—s to â—â—ues c. For they heard them speake with tonges and magnified god And whan Peter was cum vp to Hierusalem they that were of the circumcisioÌ„ contended againste hym What was I that I would haue wythstande god And yâ— haue of the lorde was wyth them c. And exhorted them al that wyth purpose of herte c. they would continually cleue vnto the lord c. And the same time Herod the kyng stretched furthe hys handes c. Than were the daies of swetebread And behold the angell of the lorde was there present c. And they went out passed c. And as he consydered the thing he came to the house of Mary c. But Peter contynued knockyng c. And he departed and wente into an other place The voyce of god and not of a maÌ„ c. And he was eaten wyth wourmes gaue vp the ghoste c. And when they had fasted prayed and â—â—ted their haÌ„des on theÌ„ they leat theÌ„ go And they had Iohn to their minister O thou full of all suttelrie deceitfulnes thou childe of the deiuel c. And nowe beholde the hande of the lord is vpon the thou shalt bee blinde c. The god of this people choose oure fathers c. And afterwarde they desired a king god gaue vnto them Saule the sonne of Cis. For the inhabitours of Hierusalem c. But God ceysed hym againe froÌ„ deathe on the thirde daye c. For Dauid after he had in hys time fulfilled the will of God fell on sleape c And the woorde of the lorde was published throughout all the regioÌ„ And they called Barnabas Iupiter Paule Mercurius c. In geuyng vs raine and fruitfull seasons c. They determyned that Paule and Barnabas c. Then arose vp certayne of the secte of the Pharisees But we beleue c. Simon told how god c But Paule woulde not take him vnto theyr companye c. And so Barnabas toke Marke and sailed to Cipres Of whome reported wel the brethren that were at Listra and Iconium For they all knewe that his father was a Greke Al the doreâ— opened euery manâ— bandes were losed Nay verily but let them come themselues and see vs out And whan they were sufficyently answered of Iason c. Whan the Iewes of Thessalonia had knoweledge that the woorde of god was preached of Paule at Berea He semeth to be a tydinges bringer of newe deuilles Whome 〈◊〉 than ignorauÌ„tly wurship him shewe I vnto you God that made the worlâ—e and all that are in it c. Seeyng he himselfe geueth lyfe breath to alâ— men euery where c. For in him we lyue and we moue c For we are also his generacion Because he hath appointed a daye in the whiche he wyll iudge the worlde c. Than all the Grekes toke Sosthenes yâ— chiefe ruler of the synagoge And knewe but the baptisme of Iohn only For he ouer came the Iewes myghtelye We haue not hearde whether there be any holy goste or no. Iesus I knâ—â—e and Paule I knowe but who are ye Many of them which vsed curious craftes broughte their bokes and burned them before all men And to remembre the woordes of the Lord Iesu. And al the citie was moued c. And whan he coulde not knowe the certaintie c. Sittest thou and iudgest me c. Beleuyng all thynges whiche are written in the law and the prophetes And they laâ—ed await for hym on the waye to kyll hym Unto whoÌ„ now I send the to open their eyes For this thing was not doen in a corner Fearing lest they shoulde fall into the Syrtes c. There came a vyper out of the heate and caught him by the hande
any should thinke them to be Moyses aduersaries whiche publishe and set openly furth Iesus of Nazareth yâ— same Moyses himselfe hath commended to you Iesus of Nazareth promysyng many lyues agoe that he should cum whom ye see nowe is cum to you This sayde he a Prophete shal God raise vp for you one of your brethren lyke me hym ye shal geue eare vnto This is he that was in the congregacioÌ„ in the wildernes with the aungell which spake to hym in the mount Sina and with our fathers This man receiued the woorde of life to geue vnto vs to whom our fathers would not obey but cast it from theÌ„ And in their hertes turned backe againe into Egipt saiyng vnto Aaron make vs goddes to go before vs. For as for this Moyses that brought vs out of the lande of Egipt we woâ— not what is beâ—â—â— of him And they made a calâ—e in those dayes and offered sacryfice vnto the image and reioysed ouer the woorkes of theyr owne handes This I saye is thesame Moyses that lyke as before he talked alone with thangell nygh vnto the bushe so comoned he with him afterwarde in wyldrenes vpon mount Syna in presence of a great numbre of people and semblably talked with our auncestours to whome disclosed he that that he had hearde of the lorde He had receyued of hym a lawe for that ende he shoulde make to vs redelyuerye of the same whiche lawe shoulde gyue to the kepers therof lyfe euerlastynge And for all that Moyses was of so greate authorytye yet woulde not our fathers obey him but repelled hym and as menne that had cleane forgotten out of what myserable and wretched bondage they were deliuered desyred to be againe in Egypt to thintent they might whan they had once caste of their capitaine the authoure of their weale and their redemer and despysed the lawe of lyfe repayre vnto the naughtye maners of suche that wurshipped false goddes And therfore whyle Moyses was in coÌ„municacion with thangell sayde they vnto Aaron make for vs sum goddes whiche maye goo before vs. For Moyses yâ— brought vs out of Egypt knowe not we what hath become of hym And forthwith accordyng to the example of the Egyptians whiche wurship their god Apis in the ymage of an oxe made thei for themselues a calfe wrought out of pure golde and offered vp sacrifice vnto this god without lyfe and dispised the liuing god by whose tendre goodnes they had escaped bondage and reioysing in so wicked a deede as though it had been wel done daunsed and kepte their feastes and bankettes refusyng the trewe god that made al thinges and bragginge of their dumme goddes whom they had made for themselues with their owne handes Than god turned hymselfe and gaue them vp that they should worship the hoste of the skye as it is writen in the booke of the prophetes O ye of the house of Israel gaue ye to me sacrifices meate offeringes by the space of fowerty yeares in the wildernes And ye toke vnto you the tabernacle of Moloch and the sterre of your God Kempham figures whiche ye made to woorship them And I wil translate you beyonde Babilon God beyng displeased at these thinges turned hymselfe in lyke maner awaye from them and suffered them to take their owne pleasure in somuche that thei worshypped at the laste not one god onely but accordynge vnto the Heathen example the whole coÌ„panye of celestiall bodyes The Sunne Moone Sterres Mars Mercury Uenus and Saturne whom the vngodly Poetes take for goddes where as they be but bodyes fourmed of god to serue for the vse and profit of man This that I saye can not be denyed This was the verye thing that god had indignacion at speaking by the mouthe of Amos his prophete haue ye the house of Israel offered vnto me sacrifices .xl. yeares in wildernes at the least waye ye haue embraced in steade of goddes trewe temple Moloches tabernacle whiche is an ydoll amonge the Amonytes and Rempham a celestiall figure of your god whiche is Lucyfer or Uenus that the Sarasins do worship These dumme ymages haue ye made for yourselues to worship and despised the lyuynge and trew god who alone hath made all thinges But forasmuche as ye delyted in them I will brynge you ouer into Babilon that ye maye serue eftsones idolaters Now is it as I suppose suffycyently declared that I haue nought sayde or spoken blasphemously to the derogacion of god whome I sincerely worship neyther againste Moyses whose Prophecie I hertely do embrace but that they rather haue blasphemed who hath by folowynge the wicked steppes of our elders despised for a longe tyme passed both god him selfe speaking by his prophete Moyses and yet at this present tyme despise both god and Moyses speakyng in Iesus person of Nazareth And as touching the law I haue in no wise be fouÌ„d blasphemouse for whom the lawe hath appoynted vs to receyue whom the prophetes euerychone hath promysed him haue I louingly receyued but rather they are to be accompted blasphemouse agaynst the law that folowe stil the steppes of their wicked fathers who set nought by Moyses lawe and nowe refuse the lawe of the gospell a lawe that Iesus published for all men whiche lawe doth not abrogate Moyses lawe but perfourme it Our fathers had the tabernacle of witnes in the wildernes as he had appoynted them speaking vnto Moises that he should make it according to the fashion that he had seen Whiche tabernacle also our fathers that came after brought in with Iosue into the possessions of the Gentiles whom God draue our before the face of our fathers vnto the time of Dauid whiche founde fauoure before God and woulde faine haue founde a tabernacle for the God of Iacob But Salomon buylt hym an house Nowe for the temple whiche I am reported to blaspheme harken what I haue to saye in fewe woordes I am well assured this temple was buylded by goddes commaundemente to the intent it myght be a figure of a temple more holye gyue place to a better euen lyke as the tabernacle of witnesse wherein was an arke of testimonie or witnes whiche our fathers caried aboute with theÌ„ in wildernes gaue place to this your teÌ„ple For god speakynge by the mouthe of his Prophete Moyses had appoynted him the fasshion of that tabernacle accordynge to the whiche examplar it should be buylded That same tabernacle our olde fathers made muche of and Iosue than beyng theiâ— capitayne brought it into the lande of the heatheÌ„ people whom god draue awaye before the face of our fathers vntill kyng Dauids dayes Who beyng than as he was in very dede an holy man for that in fauoure with god desyred of hym that he myght make him a tabernacle seemely for the god of Iacob But Salomon for as muche as he all his dayes lyued peasibly was he that first builded for him this magnificall temple wherof ye auauÌ„te boaste saiyng The temple of the
lorde the temple of the lorde the temple of the lorde But this your temple is nought els than a figure of the trewe spirituall temple that is the congregacion of the faythfull whiche is a buildynge by your kyng Iesus of Nazareth whom Salomon figured Howbeit he that is hyghest of all dwelleth not in temples made with handes as saieth the Prophete heauen is my seate and earth is my foote stoole What house wil ye build for me sayeth the Lord which is the place of my rest hath not my hand made al thinges For sence that god is a thing all togyther spirituall he dwelleth not in houses made by mannes hande neyther can he be enclosed within walles who is of suche greatnes that cannot be mesured and contayneth all thynges This is euen it that he hymselfe beareth witnes of speaking by Esay his prophete heauen is my seate and earth is my foote stole What house wyl ye buylde for me sayeth the lorde or what place is for my repose Hath not my hande made them all ThaÌ„ had god who made all thinges rest in himselfe before he made al. And if he take rest any where he resteth not in houses made by man seynge that heauen is a seate for him the earthe his foote stoole but his delite is to reste in quiet hertes and such as be alwayes readye at commaundement of the holy gost Wherefore then whose conscience is polluted with vicioule lyuyng he defileth goddes temple And who that putteth them to busynes whiche be alreadye at commaundement of his holy spirite he polluteth the temple of the Lorde And lyke as he offendeth not Moyses that preferreth Iesus neyther breaketh he Moyses lawe that placeth it behinde the gospell euen so doethe not he violate this temple that preferreth therto a spirituall temple wherein god is more delyted For it is but reason that shadowes geue the veritie place which putteth now herselfe forth to lyght It is meete that that thyng whiche of it selfe is carnal geue place to that that is spirituall This vndowbtedlye â— the very immutable will of God and for this cause sent he downe his owne â—â—nne alone vpon earth he sente also the holy ghoste to thintent the lyght of trueth in his ghospell myght cum abrode to all manner people Ye stiffenecked and of vncircumcised hertes and eares Ye haue alwies resisted the holy ghost as your fathers did so do ye Whiche of the Prophetes haue not your fathers persecuted And they haue slayn theÌ„ whiche shewed before of the cumming of that iust whome ye haue nowe betrayed and murthered And ye also haue receyued the lawe by the ministracion of aungelles and haue not kept it But ye persisting obstinately in defence of that whiche of it selfe is carnall now rebelle as ye were wonte againste goddes holy spirite who called you now long ago stubburne people And yet thynke ye your selues to be Israelites and the childreÌ„ of Abraham because ye haue a piece of that skynne which couereth your pryute membre circumcised wheras youre heartes as well as eares are left vncircumcised But they shal be from hencefurth the trewe children of Abraham that be in hearte clensed of all wicked desyres that kepe theyr eares obedient to goddes commaundementes and so pourged of grosnes as touchinge carnall vnderstandyng that they maye perceyue the spirituall meanyng of the lawe For lyke as youre fathers by reason of theyr grosse vnderstanding and dull hearynge resisted alwayes the holy ghoste euen so did ye also not vnlike in condicions to those youre auncestours neuer leaue of your euyll speakyng and doyng againste the holy ghoste as it of late appeared in Iesus of Nazareth whome ye crucifyed and nowe in hys Apostles Howe often hath youre fathers rebelled againste Moyses Why may not I call them your fathers whome ye folowe in condicions whiche of all the Prophetes hath not youre fathers persecuted And those that prophecied to you of the iust to cum by whome alone all shoulde be iustified haue ye not onely punished but murthered also Ye hated them that tolde you of his cumming and whan he was cum perfourmed all that they before had tolde you ye not onely refused to embrace hym but vpon a false impechement ye put him into Pilates handes and brought him by meane of hys sentence vnto a more shamefull and mischeuouse death then yf ye youre selues had had the perfourmaunce of the acte all in your owne handes And all this do ye vpon a pretexte to defende the lawe whereas neyther your elders obserued the lawe whiche was delyuered them by aungels neither you that of late dayes put him to death whome the lawe hath promysed and appoynted and now besydes do persecute hym whome ye haue slain enuying youre selues the gyfte of eternal saluacion whiche is prefored you and procuring your owne vtter destruccion whiche ye without cause laye to our charge and to Iesus of Nazareth ¶ Whan they hearde these thinges theyr heartes claue a sundeâ— and they gnasshed on him with their teeth but he beyng â—ul of the holy ghoste looked vp stedfastlye with his iyes into heauen and saw the glorye of god and Iesus standynge on the right hande of God and sayed Beholde I sâ—e the heauens open and the sonne of man standyng on the right hand of God Then they gaue a shoute with a loude voice and stopped their eares and ran vpon hym and stoned him And the witnesses layed downe theyr clothes at a young mans feete whose name was Saule And thei stoned Steuen calling on saying Lord Iesu receiue my spirite And he kneled downe and cried Lorde laye not this sinne to their charge And whan he had thus spoken he fell a slepâ— This oracion or tale so truly tolde them and so frankely spoken sore chafed al their mindes that wer in councell togyther insomuch that theyr heartes were euen readye to breake in soundre and gnasshed theyr teeth agaynste hym But Steuen as one vndoubtedly replenished with the holy ghost was nothing at all in minde troubled by them but in a redines to suffre death cast vp his iyes accordynge to Iesus Christes example to heauenward from whence all helpe succoure for a christen man is to be loked for and desyred Than was forthwith this valiant champion strengthed againste the conflict whiche was a cummyng Heauen opened and the glorie he sawe of god and Iesus whome he professed standyng on the ryght hande of his father And this vision kepte he not close and secrete from the multitude althoughe they wer wickedly bente For it wer not expedient for mannes malice to suppresse goddes glory Beholde he saieth I see heauens open and the sonne of man staÌ„ding on the right hand of goddes maiestie It wer a profitable thinge here to coÌ„sider the maner and forme of this his iudgement Faultes wer laied in against him He made answer to theÌ„ al. And beyng but a young man he alleaged for himselfe both testimonies of the law and of the Prophetes They