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
palsey when he whipte out of his bed and went home vnto his house The pharisey heareth Iesus reasoning or disputing on many matiers and seeth him worke sundry miracles and yet distrusteth and murmureth agaynst hym The publycane who neuer heard ne sawe suche thynges before obeyed thonly worde of Iesu. And beholde an other occasion wherby bothe the wickednesse of the phariseis and also the bounteous goodnesse of Iesu maye the better be set forthe and knowen For Mathew being now the assured disciple of Iesu to th entent he myght commend his maister to moe and bryng suche as were his late companions and felowes of the same state and condicion that he was to the lucre of the ghospell was not afearde to desyre the lorde that he woulde vouchesafe to be his geast at home in his house Iesus lightely condescended vnto his request because that before he so wyllingly obeyed when he was called Mathew supposyng that he had obteyned no small thyng prepared a right gorgious and a royall feaste whiche shoulde suffice a great many that is to wete certaine disciples whom the lorde had now gathered and besydes them diuerse other which then folowed Iesus and went with him as vnbidden geastes to this feaste and many publicans yea and sinners to whom for olde familiaritie and acquayntaunce Mathew had bidden therunto beyng nothing ashamed what manoure of companions he once had sithe he was theÌ„ departed from them to an other felowshyp For he trusted it woulde cumme to passe that lyke as he was called of the lorde so should he throughe the lordes mercyfull vocacion haue many of them scholefelowes with him in learnyng the doctrine of the ghospell whereby is geuen aboundaunce of heauenly treasure who were before his felowes in vicious lyuing and getting of slaunderous gaines He receiued this great confidence through the gracious goodnes that he perceiued in Iesu towardes all menne Truly it was mete this shoulde be a great feaste which represented the churche that should be gathered together of the gentiles For the feastes of the Iewes be small and receyuable but of fewe persons because they onely folowe the fleshe or litterall sence of the lawe where as the spirite and true meaning thereof dilateth it selfe in most ample wyse and receiueth al sortes of people All menne loue libertie and haue neede of mercy few haue rightuousnesse and yet did the phariseis chaleÌ„ge thesame notwithstanding they lacked it were in very dede vnrightuous who when they sawe Iesus feasting with publicaÌ„s and synners whome they as menne of great perfeccion and holynesse would not vouchsafe so muche as to speake vnto went vnto his disciples being then but symple ignoraunt persons and suche as they thought might easely be plucked from theyr mayster and them dyd they hunt after and assaye to wynne with theyr venemous whisperyng Why ê™ they doeth your maister whom you Iohn forsaken folowe as the more holy and perfite manne eate and drinke with synners since that the communion of table is the greatest token of familiaritie that maye be Hath not hered this scripture folowing with the holy thou shalte be holy and with the froward thou shalt be froward Doth not he coÌ„sidre how that by reason he is thus familiar kepeth company with sinners he doeth encourage theÌ„ to coÌ„tinewe still in sinne whiche els peraduenture yf menne woulde auoyde theyr companye woulde amende theyr lyues When the disciples who were as yet rawe in theyr profession had no ready aunswere to make them but onely with a symple plaine fayth hanged vpoÌ„ theyr Lorde then Iesus vnto whom neyther the secrete wordes nor yet the hid thoughtes of the phariseis were vnknowen made answere for them in this wyse O you phariseis why do you grudge and murmour agaynst me for that I rather feaste with theÌ„ whome you take for wycked and abominable persons then with the priestes scribes and phariseis The physicians are praysed who being themselues in good health go yet vnto the sycke when they are sent for And am I blamed for going vnto them who acknowledge the disease of theyr soule and desyre a physycian to cure them Suche as are in good health do not quarell with the physycian saye Why visytest thou suche and suche not vs For they that are whole haue no nede of a physycian The facultie of phisycke muste alwayes be ready for those that be euyll at ease These folkes which acknowledge theyr disease are right glad that the physician is cum For you sawe by that I did vnto the sicke of the palsey howe I haue power geuen me to take away sinne You that thinke your selues whole take vpon you to be right wisemen haue no cause to quarell with the physiciaÌ„ if he cum not vnto you I was sent into the worlde to take awaye the sinne of the worlde Whoso knowleageth his sicknesse and desyreth the physycians helpe him will not I fayle at his nede Nowe he that thynketh hymselfe faultles yf he be in a right beliefe neadeth nothing that I can do But if he be deceiued in his opinioÌ„ or els knowe right wel his inwarde infirmitie and yet dissembleth thesame then is he paste all hope of recouery And for this cause the physyciaÌ„ should but lose his labour if he weÌ„t vnto him For who can heale a manne agaynst his wyll Therfore the physyciaÌ„ is vniustely reproued yf he folow the rules of his facultie but they are very vncurtuous who when theÌ„selues are in good healthe haue great disdayne and enuy that the physyciaÌ„ should be present with the sicke And this my facte ought not to seme straunge and vncouth vnto you whiche professe the knowledge of the lawe For you reade therin as foloweth I will mercy rather then sacrifice God spake these wordes by his Prophete sygnifying therby that the carnall iustice of the lawe whiche standeth in abstayning from open offences and the obseruacion of ceremonies shoulde be set asyde and abolyshed He that neyther coÌ„mitteth murther theft nor aduoutry he that resteth on the Sabboth day fasteth vpon dayes apointed washeth maketh sacrifice is righteous after thestimacioÌ„ of man But god requireth another maner of righteousnes which standeth in free beneficence or well doyng to our neyghbour in forgenyng theÌ„ that haue offended vs in mekenesse and gentle demeanour Now how farre are they from this prayse which do not onely themselues not helpe their neighbour in his necessytie but also haue great despite and bable agaynst it yf anye manne so do God promised to sende you suche a Messias not as should excell the Phariseis in sacrifices phylacteries fastinges and long prayers for thobseruacioÌ„ wherof they magnify set out themselues vnto the people but suche a one as shoulde be beneficiall to all men a lanterne to them that be out of the way a helper to oppressed persoÌ„s a coÌ„forter to suche as are in aduersity a phisiciaÌ„ to all that are coÌ„trite in herte and finally suche a one as
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
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
vpon whome he had bestowed that benefite of health he sayed vnto hym beholde thou hast obteyned health and art deliuered from the bodelye sickenes whiche came to the by reason that thy soule was sicke I haue cured thee of bothe those diseases Take thou good hede hereafter that thou fall not agayne into thyne olde former synnes and therby cause thy selfe to haue some wourse disease Therfore after the man that was made whole knewe that this was he whiche before had commaunded him to carrye awaye his couche and whiche nowe also hauyng testified himself to be the authour of health did monish and warne hym to beware leste he shoulde fall agayne into some sorer and wurse disease by committing and renewyng synne also perceyuyng that his name was Iesus the sayed manne went to the maliciouse and slaunderous Iewes and tolde them howe it was Iesus whom he might thanke for his health thinkyng that it should be profitable for manye to haue hym knowen to all menne whiche with a woorde could so helpe a desperate disease And here nowe againe the Iewes peruerse and damnable frowardnes sheweth it selfe for wheras the Samaritanes had honourably receyued Iesus by the reporte of one woman whereas the people of Galilee beeyng euill spoken of commonlye among the Iewes for theyr basenes ignoraunce of the lawe had geuen credite to Christ when a great ruler also beyng a gentile and an heathen man with all his familie and householde for one onely miracle had confessed Iesus to be the sauioure of the worlde yet the citizens of Ierusalem beyng proude as well of the noblenesse of theyr citie as also of the wholy religion of theyr temple and in lykewise auauntyng themselues to bee menne exactely learned in the lawe picked quarels to Iesus of suche purposed malice that albeit the benefite of healthe was so euident that it coulde not be denayed and so holy that it coulde not be found faulte with for what thyng is more holy then freely to geue healthe of body to a manne miserablye afflicted yet dooe they laye to Christes charge as a faulte that without regard of the Sabboth daye he hath commaunded hym to carye awaye his couche as who saye man had be made for the Sabboth daye and not rather the Sabboth daye ordeyned for manne or as though the ceremonies of Moses lawe oughte not euerye where to geue place to more holye preceptes and dueties But what great blyndnes was this to disdayne Iesus because he hadde healed a piteouse creature vpon the Sabboth daye when they whiche thoughte themselues moste precyse kepers and obseruers of the lawe were not afrayed to helpe vp theyr asse beyng fallen into the ditche vpon the Sabboth daye They falsly say that in helpyng the manne God was offended without whose helpe the man coulde not be cured but in helpyng vp the asse they thought not the religion of the Sabboth day be broâ—â—n This is the ouerthwart and disordered religion of the Iewes imbracyng outwarde apparaunce of religion and therby subuertyng the very perfeccion of true religion styffely obseruing the shadowes of the lawe and with obstinate mindes persecutyng hym who was the cause that the lawe was wrytten For they did not onely slaunder Iesus but also persecuted him because he had doen an holy and good dede vpon the Sabboth daye And Iesus aunswered them My father worketh hytherto and I worke Therfore the Iewes sought the more to kyll hym not onely because he had broken the Sabboth but sayed also that God was his father and made hymselfe equall with God But Iesus to shewe that he was maister of the Sabboth day and not bonde the verye auctor and not subiecte to it therewithall declareth that the thyng wherof the Iewes slaundred hym beyng sonne to the father of heauen and one that did worke whatsoeuer he did by his fathers auctoritie dyd also redounde to his fathers dishonour Iesus I saye went about to represse and put awaie the Iewes false reporte of him with these woordes My heauenly father saieth he whose religiouse wurshippers ye would seme to bee who also made the sabboth daye for you when after he had made the whole worlde in sixe daies he rested the seuenth daye and wroughte not he I saye did not so bynde hymself to rest and quiet but that he maye worke whatsoeuer he wyll as ofteÌ„ as it pleaseth him For althoughe the sabboth daye dooeth yet stil endure neuerthelesse he ceasseth not from his worke wherby he gouerneth all thynges whiche he hath made wherby also he causeth from tyme to tyme by procreacion one thyng to succede of another and finally wherby he restoreth thynges decayed Therfore lyke as he doeth not cease dayly to do good both to men all other thinges that he hath create notwithstanding the religion and obseruaunce of the Sabboth day wherin as scripture saieth he ceassed from the creacion of thynges so I who am his sonne hauyng both power and exaumple of hym to worke suche thinges as perteineth to mans saluacion am not letted by the religious obseruacion of the Sabboth day but I maye perfourme those thynges whiche my father hath commaunded me But yf ye blame me for breaking of the Sabboth daye by thesame meanes ye condemne also my father who geueth me both exaumple and autoritie to do these thynges But yf ye thynke hym faultlesse and glorifie hym for restoryng health to a desperate creature wherfore do ye laye to my charge the fault of breaking the Sabboth daie and do not rather acknowledge the vertue and power whiche is greater than the keping of the Sabboth daie I haue restored lyfe to a miserable man And you craftely go about to procure my death for doyng so good a dede These moste sacred wordes which Iesus spake dyd so litle asswage the fury of the Iewes that they were thereby the more sharpened and vehemently styred against hym sekyng occasion to putte him to death because that nowe he dyd not only breake the Sabboth daie but also dyd as they sayed wrongfullye take god to be his owne father makyng himselfe equall with god both in his woorkes and auctoritie to do whatsoeuer he would ¶ Than answered Iesus and sayed vnto them Uerely verely I say vnto you the sonne canne do nothyng of hymselfe but that he seeth the father doe For what soeuer he doeth that doeth the sonne also For the father loueth the sonne and sheweth hym all thynges that hymselfe doeth and he will shewe hym greater workes then these bycause you shoulde meruayle â—or lykewyse as the father rayseth vp the dead and quickeneth them euen so the sonne quickeneth whom he wil. Neyther iudgeth the father any man but hath coÌ„mitted all iudgemente vnto the sonne because that all men should honour the sonne euen as they honour the father He that honoureth not the sonne thesame honoureth not the father whiche hath sent hym But after our Lord Iesus had perceiued their malice he procedeth further with them and openeth more manifestely vnto
that was euen at hande to allure theym chafed theyr myndes and made them the more incensed against them insomuch that theyr hertes would haue braste for anger laying theyr heades together howe they myght slea them Than had the priestes for their parte of a long tyme customably vsed murther and to cutte lyke buchers shepe goates in the temple wherby they had gotten themselues nought els but a slayght to kyl men also the more easely In all this their communication not a worde was heard of diuyne scripture nothing godly spoken for mans erudicion no reason at all Onely this commaund we this is our wil pleasure eyther obey thesame or els shalte thou suffre death ¶ Then stode there vp one in the councell a Pharisey named Gamaliel a doctoure of lawe had in reputacion among al the people and commaunded the apostles to goe aside a litle space sayed vnto them ye men of Israell take hede to your selues what ye entende to do as touching these menne For before these daies rose vp one Theâ—das boasting himselfe to whome resorted a noumbre of men aboute fower hundred which was slayne and they al whiche beleued hym wer scattered abrode brought to nought And after this man was one Iudas of Galile in the dayes of the tribute and drewe awaye muche people after hym and he also perished and al euen as many as harkened to him were scattered abrode And now I say vnto you refraine your selues from these men and let them alone For yf this counsell or this worke be of men it wil cum to nought But yf it be of God ye cannot destroye it lest ye be haplye founde to stryue against God In that councell sat one Gamaliell a Pharisey at whose fete Paule the apostle learned the lawe a man in high estimacion with the whole people of Israel both for his excellente knowleage in the lawe for his singuler wysdome This Gamaliel whan he sawe them so bent to vnthriftie councell stood vp and desyred that the apostles might for a while departe out of the councel That doen this sayed he to them that were there sittyng ye my brethren of Israel procede not headlyng in your councell neyther determine any thinge vnaduisedly whiche afterwarde may turne remediles vnto your shame but take good hede what ordinaunce ye make or iudgemente ye geue of these persones Take counsayle of thinges past what shal be expediente for you to determyne for the tyme to cum I wyll reherse no auncient examples of old tyme. That as I shall reherse to you was done sence al ye may well remembre There was of late dayes one Theudas an enchauÌ„ter and a false deceauer who by boastyng hymselfe to the people and promysing of prodigiouse thinges drue to his factiouse opinion a great number of men nigh vnto the poinct of fower hundred But hys busie enterpryse because it proceaded of a maliciouse stomake had an vnthriftye ende For both he hymselfe suffered paynes of death and as many as had taken his parte were sum slaine sum taken prysoners Whan all wer thus scattered abrode the secte was brought to nought After hym was Iudas of Galile a countreyman to these persons that ye now consulte vpon the same tyme that the whole worlde was taxed by commaundement of Augustus Cesar. And this same Iudas for as muche as he taught thynges pleasaunt to the people that they bryng dedycate to god ought to pay no tribute to Emperours whiche were woorshyppers of false goddes drew to his faccion a greate parte of the comens And afterwarde both he the capitaine of this faccion was slaine as many as toke his parte were scattered abrode Wherfore this is myne aduise that more wisely shall ye do yf ye forbeare these persones and let theim goe seyng that no man hytherto is hurte by them For yf this that they haue enterprysed or that that they goe about to bryng to passe procede of mans witte it shall of it selfe cum to nought But yf god be the worker of this so woonderfull a matter it were both an vngodly poynte in you to mynde the destruccion of that thing which God is the principall doer of for what were that els but to resiste god and besydes that lacke of foresight to goe aboute that that ye cannot bring to passe For who shal be able to withstand the wil of god And to hym agreed the other and when they had called the apostles they bet them and commaunded that thei should nor speake in the name of Iesus and so let theÌ„ go And thei departed from the counsell reioysing that they were counted worthie to suffâ—e rebuke for his name And dayly in the temple and in euery house they ceased not to teache and preache Iesus Christ. This his councell was so estemed with the whole assemblye that the sentence of death which they would haue pronounced on them was differred vntill an other tyme. And as for this tyme they agreed to Gamalyels councell not that they would vtterly holde their handes of thapostles but that after they wer al twelue called together and beaten they should be charged agayne vpon a strayte commaundemente not to speake from that daye forwardes so muche as one woorde of the name of Iesus And so were they contented vpon this punishement to dimitte them thinkyng that though they had made lyght at their thundryng woordes and threatninges yet would thei be better aduised what they did or said beyng once punyshed for a warning esteminge thapostles whiche wer to loke vpon abiect persons and of the base coÌ„minaltie to be like in condicion to the rude and barbarouse people that are amended with strokes But the liuely spirite in a preacher of the woorde of god is wont after suche iniurious afficcions to gather his strength together Thapostles because they wer well assured that the woordes the Iesus spake wer trewe that they should be called before iudges and that they shoulde be scourged in their Synagoges and congregacions for no euil dede but for professing his holsum name departed from the councell lufty in courage and ioyous takyng their reprocheful beatinges whiche to other wer thought intollerable to their prayse and glory for as muche that god would recognyse them his apostles worthy such honour that they might for his owne sonnes sake spitefully be entreated They had in remembraunce what Iesus had saied to them before reioyce ye be glad for great is your reward in heauen So litle this punishment and menacing auayled the princes to holde them abacke froÌ„ preachyng Iesus name that thapostles toke therof the more courage to preache continuallye what thei had heard of their maister Iesus both openly in the temple and in euery mannes house priuily and to bryng to eche man gladsum tydynges that this was very Messias by whome all shoulde be saued The .vi. Chapiter In those daies whan the numbre of the disciples grewe there arose a grudge among the Grekes against the Hebrues
And whan as he of a tendre loue towarde them had delyuered them out of Egypte very gently he bare with theyr condycions in the wyldernes by the space almost of fowerty yeares thoughe they often made sedicions and commocions and grutched against Moyses And yet dyd not he extremely punyshe them to the ende that he myghte perfourme his promyse whiche he had made before vnto the patriarkes ¶ And he destroyed seuen nacions in the lande of Chanaan and deuided their land to them by lot And afterward he gaue vnto them iudges about the space of fower hundred yeares and fyfty vnto yâ— time of Samuell the Prophet And afterwarde they desired a king and God gaue vnto them Saule the sonne of Cis a man of the tribe of Beniamin by the space of fowerty yeares And whaÌ„ he was put downe he set vp Dauid to be theyr king of whome he reported saying I haue found Dauid the sonne of Iesse a man after myne owne herte whiche shall fulfill all my wyll After fowertye yeres completed and expired he brought them to the land that he had promysed and whan he had for theyr sakes cleane vanquyshed seuen nacions within the lande of Chanaan the same land parted he by lottes amongest them and that within the terme of CCCC yeres Whiche was an euidente token howe ernestly he loued oure countrey And so whan they had obteyned peace he gaue them iudges vnder whose gouernaunce they myghte quietly lyue vntyll the tyme of Samuell the Prophete whiche was last of the iudges In tyme of his rule they desyred of god that he would gyue them a kyng Samuel disswadyng them from it and whan as they contynued styll in the same mynde and desyre he made Saul king ouer them that was the sonne of Cis of the tribe of Beniamin whome the lorde reiected partely for his pryde and partely for dysobeying his commaundement And thus continued they vnder the domynion of the good iudge Samuel and vnder the vngodly Saule fowerty yeares Yet for all this the fauour of the mercyfull god forsoke not vs his people whome he had once chosen but in stede of an euyll kynge whome they had contrarye to the wyll of God desyred he faysed vp vnto theim kyng Dauyd of whose ryghteousnes god hym selfe bare witnes â–ª saying I haue founde Dauid the sonne of Iesse a man to my mynde whiche shall obey my wyll in all thinges For euen as god what tyme he is angry for a great punishement geueth vnto the people a foolish and an vngodly king euen so whan he is pleased and reconciled vnto vs he geueth for the euyll kyng whome he layeth out of the way a good man and one that will fulfil his commaundemente Of this mannes sede hath god according as he had promised brought foorth to Israel a saluiour one Iesus when Iohn had firste preached before his cumming the baptisme of repentaunce to Israel And when Iohn had fulfilled his course he sayde whome ye thinke that I am yâ— same am I not But behold there cuÌ„meth one after me whose shoes at his feete I am not worthy to leuse Unto him hadde GOD made a promyse that one of his lyâ—nage should become Kyng of Israel who shoulde raygne for euer Nowe is it at length fulfilled whiche oftentimes and long ago was by the prophetes promysed For of the stocke of Dauid according to his promyse he hath exhibited vnto vs Iesus the salvioure of the Israelites his name ryghte well agreeyng with theffecte ensuinge therof This saluioure as he was promysed of the Pophetes and as he was signifyed before in shadowes of the lawe and fygures so before he shewed hymselfe to the worlde he was prophecied and spoken of and also was shewed to be already cum by the mouthe of Iohn the â—â—ptiste who also was sent before according to the prophecye of Esaye is a messenger to shewe that he was cummyng exhortinge all the people of Iâ—aâ—â—to bee baptysed and to repente their lyfe whiche they had ledde before openly â—onouncinge that the kyngdome of god was euen at hande But whan Ion whome god purposely sent to be the foremessenger of our saluiour which was cummynge and to make ready the myndes of men agaynste he came â—alalmoste made an ende of his couâ—se and was thoughte of many for his goâ—d iuing to be Christe he openly reiected this title from hym and referred it to him that it was dewe vnto saying Why thynke ye that I am Christe I am nothing els but his messenger And yet he whome ye though in dede not truely suppose me to be wyl within shorte space cum For he as concerning tâ—me shall cum after me but so far he passeth me in power and dignitie that I am far vnworthy yea to vnbuckle hys shooes whiche amonge men is acoumted but an homely office and a base seruice For what is in him of leaste â—putacion the same doeth farre surmounte that that is in me moste excellent Wherfore we preache vnto you no newe thing but that the same saluiour is now come that hath so many hundred yeres sence been promised to oure forefathers and whiche hath so long time ben looked for of your owne selues whome Iohn whiche among the Iewes was in great estimacion knowledged to bee the same saluioure and so pronounced openly of hym before the Iewes Ye men and brethren chyldren of the generacion of Abraham and whosoeuer among you feareth God to you is this worde of saluacion sent For the inhabitours of Ierusalem and their rulers because they knewe him not nor yet the voyces of the Prophetes whiche are read euery Sabboth daye they haue fulfilled them in condemning him And whan thei founde no cause of death in him yet desired they Pilate to kil him And whan they had fulfilled all that were written of him they toke him downe from the tree and put hym in a sepulchre But God reysed hym againe from death on the third daye and he was sene many dayes of them whiche came vp with hym from Galile to Ierusalem whiche are witnesses of him vnto the people Wherfore brethren ye that haue the lawe in price and that greatly regarde the prophetes and that come of Abrahams linage to whome god promysed issue by meane wherof all nacions should be blessed yf you bee the children of Abraham in very dede yf ye earnestly stande in the feare of god folowe in this poynt the godlynesse of your father Abraham and receyue this wholesome doctrine that we bring vnto you and embrace hym beyng now already come and beyng lyuely exhibited and geuen to you in very dede whome the Patriarkes did most highly reioyce to haue no more but promysed vnto them that he shoulde come This helth of soule thorow Iesus is indifferently brought to all men but vnto you especially is it profered to whom and for whose saluacion the prophecies were disclosed and of whose stocke Christe was borne Let not the vulgare example of them that inhabite nowe Hierusalem
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
showe that saluacioÌ„ was also offered vnto them and that he might styrre and prouoke the Iewes by their example to cum to fayth and to beleue And he did not drawe all men by one meane to the knowledge of himselfe but he allured euerye mane by lytle and litle by suche thynges as they alreadye knewe and were well acquainted with The Iewes gaue fayth vnto the Prophetes they were moued with signes and woonders therefore he entised theÌ„ by the allurement of these thynges The Persians and the Caldeans dyd attribute muche to the starres as menne muche geuen to this kynde of Philosophie throughe the knowledge whereof they had perswaded themselues that there should be a certayne wonderfull restorer of the worlde Therfore they had knowledge of the birthe of the chylde not by any Prophete or Angell but by a certayne straunge and a woonderfull apperyng of a starre trulye of that starre the whiche the prophecie of Balaam dyd shewe before to rise out of the house of Iacob And now they had knowledge by the common fame that this king was chiefly promised vnto the nacion of the Iewes and that he was not a meane kyng and of the common sorte but very notable and without comparison of whose power of whose wisedome and of whose goodnes far excedyng the power wisedome and goodnes of man the whole worlde shoulde haue experience Further as the yll man when he hath occasioÌ„ is made wurse and a wyse man as he hath occasion is made wiser certayne Magians for by this name the Persians called them that be notable in the science of Philosophie to thintent they might come nere and learne more exactlye the thyng that the starre shewed vnto them as in a dreame beyng nothing afearde at the great iourney they come vnto Hierusalem the star guydyng them the waye eyther because there dwelled the Scribes and Phariseis whiche were verye expert in the law and the Prophetes or because they vnderstode that the king should be borne not farre from Hierusalem For now knowyng certaynly that he was borne only they inquired what place it was that was made happy with so noble a birthe For they thoughte that the natiuitie of so great a prince could not be hid emong them whiche loked for his byrthe so many hundred yeares especially seing he should be borne not onely emong them but also of them But Christ is no where later or with more difficultie knowen than in riche â–ª cities and in princes courtes and emong them that be arrogant in the profession of wisedome But they ignoraunt of these thynges inquire simplye and openly Where is he ê™ they whiche is lately borne the kyng of Iewes For we knowe by a sure token that he is borne For when we were farre hence in the Easte we sawe his starre of a meruelous bryghtnesse and bewty We sawe the starre and felte the inspiracion Therfore because we know that he is borne to the commoditie and profite of all men though we be straungers yet be we come hither to honour and wurship him and to geue the first fruites of honour due vnto the newe kyng Knowing well that they shall be happy and blessed that shall haue his power and might mercifull vnto them ¶ Whan Herode the kyng heard these thynges be was troubled and all the citie of Hierusalem with him And Calling together all bishops and Scribes of the people asked them where Christ should be borne And they sayed to hym At Bethleem in Iewrye For so it is written by the prophet And thou Bethleem in the land of Iuda acte not the least emong the princes of Iuda For out of the I shall haue a captayne come that shall gouerne my people Israell What tyme they had suche communicacion simply with all men by and by the rumoure and tidynges was brought to Herode the King whiche a good while had feared trembled at the name of him that should be borne fearyng lest he shoulde be set besyde the kyngdome whiche he beyng a straâ—â—gier than held if so great a prynce had been borne of the stocke of the Iewes For Herode dreamed of nothing els but of an earthly kingdome litle knowing that Christ brought in another kynde of kyngdom whiche shoulde perteyne vniuersallye to all men Therfore after that he hearde that he was borne whom he feared to be borne and hearde it of the Magians men both of learnyng and as concerning worldly port not to be despised truely he was troubled in his minde and with him also the whole citie of Hierusalem diuers men diuerslye either fearyng or hopyng But the wisedome of God so ordered the affections endeuours of men that both the simplicitie of the godly and also the rage of the vngodly set furth the glory of Christ on euery syde and made the thynges that were incredible the more to vse beleued And this was the cause that the loode sterre of the waye left the Magians for a tyme entering into Hierusalem that theyr enquirie might showe abrode the fame of the childe that was borne and yet the place where the chylde was borne should be kept secret from the cruell king Therfore king Herode blynded with enuy and anger beyng wholly bent to destroye the chylde that was borne pretended a cloke of Godlines vnto his wicked crueltie He calleth vnto him all the chiefe of the order of priestes and the Scribes of the people of Iewry whose speciall profession was this that if there were any newe matter that dyd aryse they should make answere out of the sayinges of the Prophetes and theyr godly bookes because they professed the exacte knowledge of them to thintent that both the nuâ—ber and the authoritie should make the thyng of more credite Therfore when these were called together the king so muche the more wicked because he counterfeited godlynes demaunded of them in what place the orasies or sayiâ—ges of God did promise that Christe should be borne And they not yet rageing with haired agaynste Christe whome they had not seen answered simplye and withoute delaye In Bethleem of Iuda And lest theyr authoritie should haue but little weyght beholde they haue in a redines the prophecie of the Prophete Mitheas And thou Bethleem in the lande of Iuda art noâ— the least among the Prynces of Iuda for out of the shall spryng a ruler whiche shall rule my people of Israel Than Herode priuily calling the Magians diligently inquired of them what tyme the â—lette appâ—ted And sendyng them to Bethleem sayde Gâ—thither and searche diligently for the chylde And whan ye haue founde him bryng me woorde agayne that I maye come and wurship him also And these thynges then answered the priestes and the Scribes who afterwarde procured hym to be slayne bryght and notable with miracles doing good vnto all men The king fyrste of all greatly moued with the saying of the Magians was vtterly amased with this so ripe and ready an answere â–ª chiefely that the prophecie promised
men he chose not Philosophers not Phariseis not Priestes not ryche men For he woulde not that the glorie of the gospel should be defiled ' with any worldlye ayde and succour But as he walked neere the water whiche as we sayed before was in the border of bothe Galilees he espied twoo brothers germaine the name of the one was Symon and he was called also Peter the other was named Andrewe whose fathers name was Iohn These before that tyme heard Iohn through whose prouocacion they began to folowe Iesus But they lefte them both and turned agayn to theyr facultie and crafte whereby they were wont to get theyr lyuyng And nowe they were bustlye occupied castyng theyr nettes into the sea It was a sygne of good lucke Fyrste youth more ready to receyue the newe doctryne further the agreablenes of brethren one readye to helpe another Agayn a craft and facultie in whiche was no hurt wherby they got a poore liuyng out of the common mere or poole Fynally the fishyng put them in remembraunce of the newe fisshyng whiche serued not to take fishes with nettes to feade the belly but wyth the nette of the gospell to catche men drouned wyth worldly cares vnto desyre of the heauenly lyfe Therfore as they were occupied about necessaries for theyr bodye Christ speaketh vnto them saiyng Folowe me ye shall learne a science of me better than euer ye learned of your father And yet ye shall not leaue your science but ye shall chaunge it to a better fashyon For I will make you hereafter fysshers of men that ye whiche wayte for fishes to destroye them maye catche and take men into euerlasting saluacion They knewe the voyce of hym whome before they did beleue and whose gentilnes they hadde proued before wyth familiar communicacion But through the strength and efficacie of his voyce he brought to passe that foorthwith at the word of the caller thei forgat not onely theyr fishe but also theyr nettes as they were they lefte them there and not byddyng theyr acquayntaunce once fare well they folowed Iesus euen as he walked They sawe no greate thyng yet in Iesus notwithstandyng they stayed not nor lingered nothyng nor were not careful howe they should gette theyr liuing hereafter but ioyned themselues to hym callyng them with hys onelye woorde and folowed him and would not awaie to dye therfore And whan he was gone foorth from thence he saw other two brethren Iames the sonne of Zebede and Iohn hys brother in the shyp with theyr father Zebede mending theyr â—ettes and he called them and they furthwyth lefte the shyp and their father and folowed hym Iesus going a litell further espyed other two brothers Iames and Iohn the sonnes of zebedeus he was the better pleaseâ— for that the brethren and the father agreed so well together They wer al in one botâ— endeuoryng one thing euen the fame that Peter and Andrewe were aboute But these went not spedely forwarde with theyr businesse because theyr nettes were broken with longe wearyng whiche was a token of pouertye Iesus therfore passing by as they were earnestly occupyed in mendyng of theyr nettes spake vnto them and bad them folowe hym The young men of a playne confidence and truste without any tariyng furthwith leauyng theyr nettes and forgetting theyr father also bend themselues to folowe Iesus so the preaching of Iohn hadde framed and fashioned them so deserued the towardenesse and redinesse of theyr hartes so had the inspiracion of Christe drawen them who wholly breathed and sauoured of the heauenly spirite wherwith he was replenished And Iesus wente about al Galile teachyng in theyr Sinagoges and preachyng the ghospel of the kyngdome and healyng al maner of sickenes and al manier of diseases emong the people And his fame spred abrode throughoute all Siria And they brought vnto hym all sycke people that were taken with diuerse diseases and grypynges and them that were possessed wyth deuils and those that were lunatike and those that had the palsey and he healed them And there folowed hym great multitudes of people from Galile and from Decapolis and Ierusalem and Iewry and froÌ„ the countreyes that lye beyond Iordane Ye see the entrynges of our Philosophye whereby it was thoughte good vnto god to saue all mankynde Ye se the pompe and ruffling of the euangelycall schole Poore Iesus beyng accumpanyed with these few fishers vnlerned of the common sorte and poore men walked ouer all Galile not nowe in corners nor in deserte but in theyr Synagoges where was moste resorte preachyng and shewyng that the kyngdome of heauen whiche had heretofore been promysed was nowe at hande not puttyng them in feare of helle fyer lyke as Iohn dyd but inuiting and allurynge all men with free benefites For wheresoeuer he wente he healed all mennes diseases indifferently and freely refusing no man were he neuer so vile and of the meanest sorte and with lyke easynesse he chased a waye all diseases were they neuer so incurable to thintent bothe to set furth and declare by miracles his power to be greater than mannes and also through free benefites to purchase and winne the loue of all menne For hym we gladly truste and beleue whome we loue Yea euen the wylde beastes also bee wunne with benefits Surelye there is no benefite more godly than freelye to restore health By these meanes it came to passe that the fame of hym spredde abrode throughout all Syria and manye brought from a farre theyr diseased folke incumbred with diuerse dyseases and griefes and besydes these suche as were possessed with diuels and Lunatikes and diseased with the palsey whome Phisicyons commonly eyther take not vpon them to cure or els be wonte to cure in vayne because the dysease passeth theyr arte and cunnyng But Iesus healed all easily not with mannes medicynes but wyth heauenly vertue wherwyth he was hable also to rayse the dead It was a small matter to hym to take awaye the diseases of the bodyes whiche toke awaye the diseases of the myndes It was a smalle matter for hym to prolong the lyfe of the bodye whiche came to geue euerlastyng lyfe vnto all men There came therfore from thys parte and that parte a wonderfull numbre of people not onely from Galile of the Gentiles where he was but also out of the other Galile whiche was beyonde the water and oute of the countrey that was called Decapolis because of the tenne cities whiche were in it also out of Hierusalem and the residew of Iewry and out of the places whyche were beyonde Iordane All men as they haue nede runne to a benefit Many be moued wyth nouelties Sum came for malice with a mynde to wayte displeasure Iesus for his parte draweth all vnto hym but fewe bee mete for the heauâ—nly Philosophye for the teachyng and deliuery of the which he chiefly came into the worlde The people is moued wyth care of the bodye and is desyrouse and deliteth muche in newe syghtes and gasinges But
was replenished with geastes After this Iesus because he had shewed before that the Iewes shoulde be greuously punished whiche afflicted the apostles callyng theim so often and at length killed them declareth also that they shal be sore punished whiche once professing the lyfe of the ghospell returne againe to the filthines of theyr olde lyfe The king ê™ he went in to see the geastes sittyng at the table and among others he sawe one there which had not on his weddinge garment Frende ê™ he how camest thou in hither sith thou hast not thy wedding garmente But he beyng put to shame was dumme and had nothing to say Than the king commaunded his seruauntes that they should binde him handes and feete remoue him far from the feast and caste him into great darkenes where is weeping and gnashing of teeth the honour and the lyght of the feaste beyng chaunged into a vile pryson great pleasure beyng chaunged into great torâ—ment Further though many be called yet few be chosen al be called freely buâ— none be chosen but they that obey their calling and they that vnto the â—ude answere vnto the goodnes of God towardes them continuyng in the study and loue of the euangelicall godlynes Than went the Phariseis and toke counsell how they might tangle him in his wordes And they sente furth to hym theyr disciples with the Herodians saying Maister we knowe that thou art true and teachest the waye of God truly neither regarded thou any man nor thou haste respecte of persones Tell vs therfore howe thy likest thou Is it lawfull that tribute be geuen to Ceasar or not And Iesus perceyuing their malice sayed why tempt ye me ye Hipocrites Shewe me the tribute money and they toke hym a denarie and he sayed vnto them whose ymage is this and superscripcion They sayed vnto hym Ceasars â–ª Than sayed he vnto themâ— Geue therfore vnto Ceasar the thynges whiche are Ceasars and vnto God those thynges that are goddes Whan they had heard these wordes they meruayled and left hym and went awaye Whan the Iewes perceyued that they were touched with these parables they were not yet moued vnto penaunce insomuche that nowe they mused in theyr myndes nothing els but howe that Iesus myght be killed So great a mischiefe is enuy and ambicion They had a wyll to murdre but they lacked oportunitie They feared not God the reuenger of suche mischifes but they feared the people They thought therfore to goe a contrary waye and to doe the thyng with suche secrete vndermining that the enuy of the dede should redound and reste vpon Ceasar and his officers Therfore for the tyme they dissembled theyr anger and went awaye But consulting among themselues it was thought good that certayne should be subornated and setforth to propose a question vnto Iesus and to take hym in his answere and to bryng hym into the princes daunger that by them as beeyng giltie of treason and the author of sedicion he myght be putte to death the Phariseis hauyng nothyng to doe with the matter And theyr inuencion was this Whan Iewry began now to be tributarie to the Romaynes king Herode the sonne of Antipater was made officer of August to gather the tribute And of this thyng euery man had not like opinion for some thought it not meete that the people dedicate vnto God should pay tribute to prynces that were Idolatours And in this opinion were they whiche helde with the Phariseis Agayne there were sum the fauorers of Ceasar which saied that tribute ought to be payed the mainteners of this opinion were called Herodians because Herode was the officer to gather the tribute A lytle before there were two Theudas and Iudas which whilest they did defende openly that the Iewes a people dedicate vnto god ought no tribute to any prophane prince were put to death like sediciouse persones Now the Phariseis trusted that Christe fauoring religion more than Ceasar beeyng prophane and wicked woulde pronounce and iudge according to his accustomed libertie against the Herodians that tribute should not be payed to Ceasar and furthwith by them should be accused vnto Herode and should be punished like as Theâ—das and Iudas were before And yf he had pronounced that tribute shoulde be payed than they woulde haue layed to his charge that he had flattered wycked prynces and not fauoured gods religion Therfore they doe subornate and sende furth certayne of theyr disciples whiche the Herodians beyng presente with a great numbre of men that the thing should not lacke witnesses colourably with fayre speakyng should entise him into theyr net So great was theyr blyndnes that the thyng so often attempted in vayne they would not rest Neyther be they ashamed of theyr inconstancye nowe calling him maister where before they layed to his charge that he was possessed with the spirite of Beelzebub And they commende his libertie that he should not feare to offende the Herodians Maister ê™ they we knowe that thou art true thou flatterest no manne thou liest nothing But thou doest teache with great libertie the pleasure of god not the phantasye of men For thou fearest no mortall man and regardest no person Tell vs therfore what ye thynke Is it leefull for the people of Iewes whiche is dedicate to the religion of God to paye tribute vnto Ceasar or no And shall we geue it hereafter or no But Iesus to shewe that theyr craftye flatteryng could not deceyue him so ordered his aunswere with woonderfull wysedome that he endaungered hymselfe to neyther of the faccions but monished them what dyd moste appertayne vnto their saluacion that is to pay vnto God the high Prince the tribute of godlynes Ye Hypocrites ê™ he why do ye tempte me Shewe me a coyne of the tribute For they went about to catche Iesus in his woordes He agayne catcheth them in theyr answeres Therfore they shewed hym a Denaâ—ie whiche had the Image and name of Ceasar And to declare that he came not for this purpose to make lawes of these thynges whiche pertayne nothyng vnto Godlynes and the whiche for the tyme maye be well or yll doen when he sawe the coyne as though he knew no suche letters nor Images who went onely about heauenly thynges he asked whose title and Image it was Aunswere was made Ceasars Than sayed Iesus Rendre therfore vnto Ceasar yf any thing appertaine vnto Ceasar but firste of all rendre vnto God the thynges that appertaine vnto God meanyng that it is no hurte to godlines if a man beeyng dedicate to God doe geue tribute to a prophane prynce although he owe it not desiring rather to be obedient than to prouoke and stirre him chiefly in that thyng whiche maketh a man poorer but not vngodly Otherwise yf he doeth exacte that which maketh vs vngodly it is not nowe the tribute of Ceasar but of the deuill When they had this aunswer they marueyled Firste because they perceiued that their suttell deuise was not hid from
they knew that Pilate passing litle of suche supersticion woulde be litle moued They leye in other fayned faultes whiche mighte stirre the presydentes minde agaynste Iesus saying we haue founde this man goyng about to subuert our nacion and forbidding tributes to be geuen vnto Ceasar and saying that he is Christe the kyng Pylate hearing mencyon of the kyng because thys semed to touche Ceasar demaunded of Iesus Arte thou the kyng of Iewes â–ª Iesus leste he shoulde seeme proude yf he shoulde make no aunswere sayeth Thou sayeste not vtterlye denying that he was king but yet adding that hys kingdome is spiritual not worldlye that it pertayneth nothyng to Ceasar or Herode Agayne whan hys accusers called vpon the matter Pilate desiryng to get out of hym wherby he mighte bee delyuered Heareste thou not ê™ he howe sore faultes they laye agaynst thee But vnto these Iesus aunswered vtterly nothyng insomuche as the president marueiled greatly that an innocent man in daungier of deathe did kepe silence with so greate meekenesse Pylate perceiuyng by the countenaunce and behauiour of Iesus that he was farre from suspicion of desiryng of the kyngdome sayeth vnto the heades of the priestes and theyr folowers I fynde no deadly offence in this man But they were the more hote and vehemente saying he is a sedicyouse manne he hath styrred the people with hys doctrine walkyng ouer all Iewry begynnyng from Galile vnto thys place Pilate perceyuyng that Iesus was innocente but that the priestes and the Scribes went about that theyr purpose of enuie and malice and therfore seekyng occasyon to delyuer Iesus or at the leaste to sende hym from the courte whan he hearde the name of Galyle he asked hym what countrey manne he was and when he knewe that he came oute of the coastes of Galyle where Herode had rule and imperie he sente hym agayne vnto Herode who than as it happened was at Hierusalem Truely Herode seeyng Iesus was very glad For of long time he desyred to see Iesus because the fame wente that he did wonderfull thynges Therfore he hoped wel that he woulde woorke some miracle before hym also And whan Herode asked hym questyons of manye thynges Iesus aunswered hym nothyng who came not for this purpose to delight the curiositie of princes but to see and prouyde for the health of men And wheras he was accused before hym for many causes and aunswered nothing Herode contenmed him with his garde and putting vpon him a white garment in skorne sente hym agayne to Pilate And by this occasion Pilate and Herode were made frendes wheras before they were at stryfe Therefore Pylate callyng together the heades of the pryestes the magystrates and the people protested that he had founde none offences in Iesus whiche they obiected againste hym and that Herode also had sente hym away as innocente whiche he woulde not haue dooen yf he had iudged him in daunger of a capitall crime And to pacifye the enuie of the Iewes I will refourme him ê™ he and let him goe At that feaste the debitie was wont to deliuer vnto the people a prisoner whome they woulde desire He had than a notable prisoner called Barrabas Therefore whan they were gathered together Pilate sayde Whether will ye that I geue looce vnto you Barrabas or Iesus whiche is called Christe For he knewe that for enuie they had delyuered him And whan he could nothing preuayle by these woordes he seketh an other occasion to delyuer Iesus There was a custome emong the Iewes that vpon that holy day for religions sake the president shoulde set at libertie some one of them whiche were kept in holde He had fast in holde at that tyme a certayne notable and famous theefe named Barrabas whiche name he knewe was hated of the people Therfore calling the Iewes vnto him he asked them whether they woulde haue geuen them and pardoned Barrabas or Iesus hoping that in comparison of so famouse and so strong and violente a theefe they woulde rather deliuer Iesus ¶ Whan he was sette downe to geue iudgement his wife sente vnto him saying Haue thou nothyng to dooe with that iuste man For I haue suffered manye thynges thys daye in my slepe because of hym And the chyefe prâ—estes and elders perswaded the people that they shoulde aske Barrabas and destroy Iesus The presidente sayed and aunswered vnto them whiche of the twoo wyll ye that I lette looce vnto you They sayde Barrabas Pilate sayde vnto them what shall I dooe than with Iesus which is called Christe They all sayde vnto him Let him be crucified The president sayde what eiuill hath he done But they cryed the more saying Let him be crucyfied But the president sitting agayne in iudgement his wife sendeth vnto him one that shoulde saye to hym in her name that he shoulde not contamynate hymselfe with the bloude of the innocente saying that she was vexed that nyghte with horryble visyons for Iesus sake And thys chaunced not without cause but by the ordinaunce of god that there should yet be some of whome Iesus should haue testimonie of his innocencie For that was very expedient for all men to knowe that hys deathe was freely bestowed to redeme vs. And wheras the people were in doubâ—e whether of both they might desire to be geuen vnto them it came to passe by the counsell of the priestes and the senyoures that they asked Barrabas that Iesus in his place myghte bee kylled Suche is the iudgemente and thys is the kyndnes of the people thys is the counterseyted religyon of the pryestes and the elders It was a matter of religion to them to enter into the courte of Pilate that they mighte eate theyr pascall Lambe beeyng pure and cleane and it was no matter of relygyon with suche raâ—â—â—g madnes to put hym to deathe whiche was innocente and throughly tryed with so many vertues and benefites towarde them Pylate therefore proposed vnto them agayne whether they woulde haue Barrabas or Iesus sette al libertie They cryed vnto hym Barrabas Pylate agayne sayde Than what shall I doe with Iesus whiche is called Christe Trustyng that they woulde bee content with some more gentle punishement But they cryed with a greate consente of voyces let hym bee crucifyed Thys kynde of punishmente was bothe cruell and very slaunderouse and shamefull Agayne ê™ Pylate shall I crucifie an innocente what hath he deserued I fynde nothing in him woorthy death Therefore I will chastice hym and let hym goe With these woordes the madnes of the people was more styrred crying out vp with him vp with him crucify the man Whan Pilate sawe that he coulde preuayle nothyng but that more busynes was made he tooke water and washed his handes before the people saying I am innocent of the bloud of this iust person â–ª see you to it And all the people aunswered and sayde Hys bloud be vpon vs and oure children Than let he Barrabas looce vnto them and scourged Iesus and deliuered hym to be
to be saued by any other waye or meane then by Christ or that make theÌ„selues quarter sauiours with him ascribing any parte of their saluacioÌ„ vnto their owne workes and deseruinges Nowe howe could Christ be knowen aright that is to say to be our onely sauioure and iustifier so long as the scriptures were shut vp kept from the people And Legenda aurea with such like truÌ„perye lay open for them to passe the time withall and reade in stede of the byble For this cause chiefly and also for lacke of good preachers to preache and teache the truthe it came to passe that he was almost cleane out of knowledge in this realme insomuche that during the tyme of this great ignoraunce and blyndes many a thousand putte more confidence of soule healthe in workes that were but of mennes phantasying as in pardons in pilgrymages in kyssing of relyques in offeryng to saintes in halowed beades in numberyng of prayers in mumblyng vp of psalmes not vnderstand in the merytes of those that called them selfes relygious and in other lyke thynges disalowed by god and his holy word then in Christe thonly auctor as is aforesayde of mannes saluacion But nowe that by the gracious permission of our sayde soueraigne Lorde the scriptures are open for euery man to read soberly and reuerently for his owne edifying in vertue and godly lyuing it is right well knowen that the foresayd abusions were doctrines of Antichristes inuencion and not of god and that al such as teache any other waye or meane to attayne saluacioÌ„ then by hym who sayth I am the waye veritie are false teachers seducers and liers Nowe do the commaundementes of God no lenger giue place as they were wonte to do vnto mans tradicioÌ„s Now haue we learned what is our dutie to God what obedeÌ„ice we owe vnto our price gods chief minister and supreme head in earth of our churche coÌ„gregacion Now is idolatry hipocrisy and supersticion â—â—eane plucked vp by the rootes and true religion euery where planted Nowe is false doctrine exiled Gods worde truely setforthe and preached Nowe hathe England cleane forsaken Antichrist of Rome the greatest enemy of gods holy worde with al his moste vngodly deuices and diuilyshe inuencioÌ„s And all this came of the mere mercy and goodnes of almygty god towardes vs who vndoubtedly for thassercioÌ„ of his holy word and the delyuerauÌ„ce of vs his people out of captiuitie ignoraunce and blydnes hathe raysed vp in oure tymes thi Christen Iosias and ioyned vnto the same by most lawful matrimony youre noble grace a Lady besydes other speciall gyftes and singuler qualities wholy geuen to the study of vertue and godlynesse Wherfore all England hathe iuste occasion to reioyce at this youre graces honorable aduauncement yea rather hyghly to thanke god that our moste gracious soueraigne hathe matched himselfe with so vertuous a Lady in whome is the very expresse resemblance of all his maiesties excellent vertues but specially of that his graces ardent zele and deuocion in fauouryng and setting forthe of Gods word the mother of all ioyful prosperitie A manifest argument wherof besydes many other is that your grace so muche desyreth to haue the Paraphrases of the renoumed clerke Erasmus of Roterdame vpon the new testament a worke very fruitefull and necessary for the true vnderstandyng of this parte of holy scripture tourned into Englishe and for the xploiture and spedy accomplishement of this your graces most Godly desyre hath as is sayde commauÌ„ded certein well learned persoÌ„s to translate the sayde worke the paraphrase vpon S. Marke excepted which the right worshypfull maister Owen a man of muche lerning no lesse honestie and therfore worthyly Phisician to the kynges moste royall person moued me your graces pleasure fyrst knoweÌ„ to go in haÌ„d withall affirming that I should do a thyng right acceptable vnto your hyghnes if I would diligently trauell therin The whiche thing being very desyrous to gratify your highnes and with my pore seruice and diligence to further as much as in me lay the godly purpose of the same I right gladly promised him to do trusting rather vpon the benigne acceptacion of your gracious goddnes then vpon the slendernesse of my wytte lerning farre vnable worthely to atchiue so weyghty an entreprise For thauctour hereof was a man of incomparable eloqueÌ„ce and therfore it is not possible for a person scarcely of meane learning as I am to set out euery thing specially in our English tongue being very barrain of wordes and phrases I will not saye barbarous withall so lyuelye with like grace as he wrote it fyrst in the Latine Wherfore I mynded nothyng lesse then to contend with him in ornate speache and eloquence but haue done my diligent endeuour so to interprete the sayde worke that it shoulde be bothe plaine and pleasaunte vnto the reader and not onely that but also to discharge the chiefest office of an interpretour whiche is faythfully to translate and expresse euery thing according to the true sence meaning of thauctoure If I haue most vertuous PriÌ„cesse any where fayled thus to do it hath bene rather for lacke of learning and better knowledge then of any good will and diligence To speake here any thyng eyther in praise of thauctour of this present worke or of the worke selfe in myne opinion shall not be nedefull for that thauctour is so muche renoumed for his excellency in lerning that my prayses can no more illustrate and set forthe his glory then a candell as the common prouerbe is giue light vnto the sunne and the great vtilitie of thother cannot so well be set out by any mans prayse and commendacion as it shall euidently appeare vnto them that wyll diligently reade and peruse it If this my good wil and endeuour maye be acceptable vnto your highnes as the great fame of your bountye and gracious goodnes putteth me in comforte it shal be I wyll hereafter god assisting me employ my whole study and labours in suche wise that the fruite thereof shal be more worthy to be presented vnto your noble grace then this rude translacion the whiche I am bolde at this present throughe thaffiauÌ„ce of your natural gentlenesse to dedicate vnto the same I beseche almighty God long to preserue our sayde soueraigne Lorde your grace and that moste confortable flower of all England noble Prince Edward in continuall honour ioy and prosperitie ¶ To the moste christian prince Frauncis the Frenche Kinge the first of that name Erasmus of Roterodame sendeth greting THat I haue not tyll this day most ChristiaÌ„ Kyng FrauÌ„cis enioyed the commoditee of your maiesties speciall fauour and beneuolence towardes me hathe nether been thorowe my defaulte or negligeÌ„ce neyther yet can the cause thereof iustly be ascribed vnto your excellency but among sondry lettes and impedimeÌ„tes that hytherto hath chaunced there hath none so muche enuied me this felicitie as hathe this troublous and vnquiet worlde For I haue euer loked when
beyng stoned to deathe of the people So muche dyd the dotyng multitude set by thys cruelliye pastime and pleasure But what came of this Honorius the Emperoure assone as he was enfourmed herof commaunded this maner of shewyng the people pastyme by couplyng or matchyng together of swearde players to be lefte and vtterly abolyshed Nowe marke me well howe vnhonest a pastyme it was and how many thousandes had by reason therof been miserablye slayne and murthered and then shal it euidently appere how much the world is boâ—den vnto this one mannes death And for this facte was Telemachus worthely canonized and made a saincte How muche more then by all ryght and reason shoulde he deserue to haue lyke honoure gyuen hym that woulde aduenture his lyfe to parte so mightye and puissaunt princes that thus warre and fyght continuallye â—ne agaynst another For the common welth susteyneth no great losse yf a swerdplayer kyll a sweardplayer and one vngracious varlet sleyeth another And yet as princes cannot be enemyes together without the vtter detrâ—ment and annoyaunce of the whole worlde so contrariwyse may they with lesse ieopardy be parted then Telemachus parted the sweard players fyrste bycause they are christen men and secondarily because the more noble courage and stomacke they be of the more tractable they are yf any bishop or els any other prelate of the churche go about to perswade them without craft or dissimulacion Nowe yf anye chaunce vpon suche a prince as can by no meanes be intreated but is of a tyrannous and cruell nature then let him consyder how the greatest hurt and displeasure that the cruellest tyranne in the world is able to do is but death And where I praye you shall the successours of the Apostles shewe an exaumple of an Apostolyke spyrite yf they shewe it not in this case Some will heresaye What shall my death preuayle yf I haue not my desyre I answere Christe the rewarde gyuer wyll not see his champion to lose his rewarde Albeit many tymes death obteyneth what lyfe could neuer bring about For the death of vertuous men is of no small power and efficacie I wyll not here stande in the recitall of olde exaumples whiche are â—â—â—â—merable Iohn Baptist was beheaded for his franke speakyng but al princes are not Herodes nor all haue not suche peramours as Herodias was Ambrose bishop of Myllayne shranke not to suspende Theodosius the Emperoure out of the churche for his cruell and rashe sentence agaynst the Thessalonians and after he had sharply rebuked hym and commaunded hym to make satisfaccion he put hym to his penaunce And sorthwith the maiestye of so myghtye a prynce gaue place and was obedient vnto the auctoritie of a bishop The holy man Babylas Bishoppe of Antioche attempted to vse lyke seueritie againste a kynge whiche had murthered an innocent and he was slayne for his laboure but anon as he was deade he began to be feared not onely of the heathen Emperour but also of the deuyles whiche were as yet in these dayes wurshypped for Goddes I haue ryght excellent prince suche an opinion of the Emperours maiestes nature of your Graces disposicion and of the kyng of Englandes good nature and vertuous inclinacion that I put no doubtes but you all would long ere this haue folowed good aduertisementes if there had been any suche counsaillour whiche would haue been plaine and franke with you all with discretion and discrete with franke plaines And all this whyle there lacketh not great plenty of suche as incense the myndes of princes to battayle namely of those persones whome it behoueth forasmuche as theyr profit and lyuing dependeth therupon to haue all the worlde in an vprore and vnquieted with warres One sayeth he setteth your maiestie at naught he gaue your grace suche a mocke Another yf your highnesse ioyne this part vnto your dominions you may also at your pleasure easely ioyne that O vnaduised and rashe counsaylour Why doest thou rather put into his head howe farre he may extende the boundes of his dominions then put him in remembraunce with howe narrowe lymites the seignorie whiche he hath nowe at this present was in olde tyme bounded Why doest thou not shewe hym whiche â–ª way that he hath may be well gouerned rather then enlarged The extending of boundes is endlesse and therefore most true it is that Seneca reporteth Many Emperours and princes haue encrothed vpon others and taken theyr marches from them and yet neuer none tyl this daye hath appointed hymselfe any lymittes to be content withall But the verye true commendacion of a prince standeth in well gouerning Alexander the great when he was come to the Oecian sea wished there had been another worlde for him to conquere as who saye this worlde was to litle to satisfye his ambiciousnes desyre that he had to enlarge his Empier Hercules neuer went beyond the yles called Gades But no Oecian no Gades can bound our insaciable ambicion Howbeit against the pestilent wordes of suche persones christian princes ought to haue their myndes diligently fortyfied afore hand with the decrees and sayinges of Christe as it were with triacles or preseruatiues against poison and in all their counsayles to haue speciall regarde vnto the rule of the gospell as vnto a marke Peraduenture your maiestie will aske what I meane to syng so long a song vnto your highnesse sence the same is moste occupyed aboute the weightye affaires of the common wealthe Yea my desyre was to haue this song songen to all menne for no cause els but for that this vniuersall calamitie of the worlde greueth me very sore and also for that I muche desyre to see more tranquilitie and quietnes in euery parte of Christendome but speciallye in the realme of Fraunce then whiche kyngdome I wote not whether there be anye more excellent eyther in true christianitye and goodlyuing or els in worldly aboundaunce and prosperitie Now yf suche rufflyng and troublous busynes dyd seldome when chaunce lyke as great fluddes earthquakes or famine are wont to do then were it a thyng more tollerable but so it is that the worlde is continually troubled and neuer at quiet by reason of suche discorde and diuision The physycians whensoeuer there chaunceth any newe bodely diseases do wittely searche out the causes of the maladie the whiche once knowen then do they easly cure it And not onely contented thus to do they also inuent wayes to let that thesame plague maye not often tymes begyn to rage afreshe or reigne agayne Why therfore in these so great euils and so many tymes chauncing do not men of great wisedome and experience semblably searche out the welles that all this troublous busines so oft springeth out of into the worlde to the ende that the rootes therof beeyng cleane cut vp and destroyed they maye perfitely cure and remeady thesame why are we quycke syghted in thynges of litell weight and importaunce or none at all and in the weightiest thing of all more then halfe
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
was not vnknowen vnto him what he desyred but his wil was that the notable fayth of this maÌ„ should be an ensample to all men All suche as be lecherous persons couetous full of hatred enuy or attached with other filthy lustes and appetites of the body are foule arayed with this horrible detestable leprosy And such as are herewith infected let them heare and marke the wordes of this leper to thintent they maye folow hym If thou wilt sayth he thou canste make me cleane He knowlegeth his disease and doubteth not of the power goodnes of God He wholy referrreth the iudgemeÌ„t to the lorde to iudge of him whether he be worthy to receiue so great a benefite at his handes or no readie to geue thankes yf he obtayne his desire and not to murmur and grutche agaynst hym yf he obtayne it not For he would saye thus He is able to put awaie leprosy who not onely cureth all kindes of diseases but also casteth out deuils and he wyll do it that so willingly helpeth all that are in distresse and misery whersoeuer he cummeth But so great is myne vnworthynes that I alone deserue not that whiche all other obtain of his moste mercifull goodnes This so perfite a belefe ioyned with exceding humblenes of mynde and modestie procured hym mercy of Iesu. For our sauiour shewing outwardlye euen with his countenaunce a certayne affecte of pitie and compassion therby to teache what affeccion of mynd ought to be in vs towarde synners heldeout his hande and therewith touched the leaper and by vertue of wordes that hymselfe prescribed made hym cleane The leper sayed If thou wilt thou canst make me cleane Iesus answered I will be thou cleane True fayth maketh not many wordes neyther grutcheth the charitie of the gospell to do a good deede And Christ had scarcely spoken these wordes be cleane but the disease was quite gone from the man so that no token therof remayned The lawe of Moses forfendeth to touche a leaper the spirituall meaning wherof coÌ„tayneth wholsome doctrine We must abstayne from the company of vncleane persons and synners leste we be infected by the contagiousenes of their vyces But the Lorde Iesus is aboue the lawe neyther can he be defiled with touchyng who purifieth whatsoeuer he toucheth He touched the leaper with hys hande and furthwith he healed his whole bodye Let vs therfore praye that he may in seÌ„blable wyse touche our soules with his holy worde and therwith purifie our inward vncleannes O thou that vsest to haunt the company of harlots thou that 〈◊〉 an adulterer or polluted with lyke diseases runne in lyke manner vnto Iesus for he cuÌ„meth downe from the height of his maiestie and meteth the and knowyng thine own filthines fall downe at his knees prostrate thy selfe and lye flat vpon the grounde Crye and call vpon him but crye with moste stedfaste belife of harte and mynde Lorde if thou wilt thou canste make me cleane And anon thou shalt heare these wordes agayne of thy mercifull sauioure I will be thou cleane After these thynges were done in maner before rehearsed the Lorde suffered not the man to folowe him but caused him to departe commaunding hym straytly to disclose nothing of this matter to any creature lyuyng but rather ê™ he get the hence and shew thy selfe to the priest by whose iudgemeÌ„t accordyng to the ceremonies of the lawe thou wast iudged to be a leaper And if he geue sentence that thou arte clensed in dede of thy leprosy then offer that Moses hath commaunded to be offered of those that should fortune to be deliuered therof Thus shalt thou with more credeÌ„ce publishe gods benefit towardes the theÌ„ if thou straight wayes tell euery body that thou arte made cleane For by this meanes it shall appeare euen vnto the Phariseis themselues whiche depraue my benefites that thou wast a verye leper and hast bene clensed without eyther help of the PhisiciaÌ„s or els of Moses law by bare worde of mouthe and touche onely so shall they know how there is one present that farre passeth their priestes who can easely cure leprosy thoughe it be detestable abhorted wher as they haue muche a doe truly to dicerne thesame This felow departed in stede of a leper cleane in bodye and wente to the priest and was sene and iudged to be cleansed of all leprosie And anon after he conceled not this dede but published it euerywhere reportyng bothe this and many other thynges of Iesu. Sum will here aske Why did this man as he was commaunded in the one thyng and in the other nothyng regarde the Lordes commaundement Truely for that the one serued to confirme the certaintie of the miracle because the priest not knowing as yet who had healed the man shoulde pronounce his healthe restored by Iesu to be a perfit health who els peraduenture woulde haue depraued Christes benefit yf the autour therof had bene knowen before he had geuen his verdite But after the miracle was once confirmed by his sentence then made it muche for Gods glory to haue it published abrode Wherefore then coÌ„maunded Iesu that thing to be kept secret which in dede his will was should be blased abrode and vttred Forsoth to monishe vs that we ought to seke no glorye and prayse of man for the benefites whiche it pleaseth God to worke by vs because the goodlyer praise euer foloweth them whiche refuse thesame It procedeth of an high courage so to do a good turne that thou wouldest haue no thankes therfore yelden the of him whom thou hast doen good pleasure vnto beyng only contented with this that it lay in thy lot to helpe thyne euen Christen in his necessitie But he that is holpen by suche benefite as he hath receyued at thy handes ought with so muche the more diligence to publish and set out thy well doing euerywhere to thy prayse coÌ„mendacion Christ was in no daunger to offende in vainglory and therfore this ensample was ordeyned for our instruccion whiche are continually in very great ieoperdy to fall therein Neyther did this man contemne Christes commaundementes but the great gladnes that he was in by reason of the restitucion of his health and a certaine feruent loue whiche he was kyendeled withall towardes Christe the autour therof would not suffer hym to kepe sileÌ„ce any â—nger Uerely it chaunceth for the most parte that we are best beleued when we tell those thinges whiche we had rather in very dede kepe secret theÌ„ disclose if the matter it selfe enforced not vs to vtter that which lyeth hyd in our stomakes Nowe what came of it that this man did thus blase abrode this miracle Truly by reason therof euery man conceyued suche an opinion of the Lorde Iesu that he could not now for the great throng and prease of people that thyther resorted openly enter into the citie as he was wont to doe but was constrayned to auoyde the good tounes and make his abode in the
Iames the sonne of Alphe and Thaddeus and Simon of Canaan and Iudas Iscarioth whiche also betrayed hym Therfore Iesus who had oftimes before because to allure manye vnto this doctrine humbled himselfe euen to the basenes of the common people shewing therby that the teachers of the ghospell ought to do the lyke Iesus I say now calling furth to the highnes of euangelike perfeccion wente vp into a mountaine and called vnto hym not euery rascal of the multitude but suche as it pleased hym and those that he had specially chosen and sorted out before for this office and ministery For he called not men of greate substauÌ„ce head rulers great estates not priestes Phariseis or Scribes but poore men vnlearned persons suche as were of lowe degree For these were mete to folowe him to go vp to the mountayne from whence whatsoeuer this presente worlde hathe in it worthy admiracion is contemned from whence as oute of a nighe place the voyce of the father of heauen is heard and to be short from whence the glory of immortalitie and euerlasting lyfe is beholden They that were called obeyed and came to Iesus beyng on high No man can mounte vp to this hill except Iesus call him For himselfe is the mountaine vnto whome no man cummeth vnles he drawe hym This that king of kynges and Lord of rulers did chose out twelue head officers and deputies the whiche as loyall and faythfull garders of his personage shoulde neuer depart from his person to the intent that when the affayres of the ghospell so required he might sende them out as legates for the body to preache suche thinges as they had learned of him theyr kyng and publish abrode theyr princes commaundement throughout the whole world Now for as muche as they were vyle fishers vnlearned persons pooremen and suche as in outwarde apparaunce shewed no poynte of kinglines notwithstanding they promysed the kyngdome of God our sauiour leste theyr aucthoritie shoulde haue ben nothing regarded gaue them a power that no princes of this world can geue theyr ambassadoures the whiche power was that they shoulde in the name of Iesu heale all maner of diseases and also put to flight vncleane spirites The first of these legates or messingers was Simon whose name he chaunged and called him Cephas the which worde implieth as muche as this latine name Petrus that is to say a rocke or a stone to the intent that we should learne by the name selfe how the chiefe groundwarke and foundacion of the doctrine of the ghospell is an vnmouable stedfastnes of fayth The second was Iames the sonne of zebede with his brother Iohn To these he gaue also newe names and they bothe were called Boanarges whiche is as muche to saye in the Syrian tongue as the sonnes of thundre so that theyr name was a very prophecye to declare that they shoulde in tyme to cum send out of that euangelike hill into all the worlde the thunder of the preaching of the ghospell whiche shoulde moue and styrre vp all mens mindes to the desyre of heauenlye thinges For lyke as thunder soundeth from an high so the preacher of the ghospell soundeth and preacheth nothing that is low and carnall but all that he speaketh is high and heauenly Be you penitent the kingdome of heauen is at hande This saying is a thunder clap For assone as this word is spoken euery man feareth the daunger of lightninge but there folowethe a shower and that is Beleue ye the gospell and you shal be safe The fourth legate and messinger was Andrew brother vnto Peter the fifth Philip the sixte Barthelmewe the seuenthe Mathew the eyght Thomas surnamed Didimus the ninth Iames the sonne of Alphe the tenth Thaddeus the eleuenth Symon of Canaan the twelfth Iudas Iscarioth the whiche betrayed the Lord. By these few basely borne vnlearned and weake persons it pleased the Lorde to renewe the whole worlde leste that mannes wisedome or power shoulde chalenge any prayse in this heauenly busynes ¶ And they came into the house and the people assembled thither agayne so that they had no leasure so muche as to eate bread and when they that belonged vnto him heard of it they went out to laye handes vpon him for they sayde he is mad And the Scribes whiche came downe from Ierusalem sayed he hath Beelzebub and by the chiefe deuill casteth he out deuils and he called them vnto him and sayd vnto them in parables These thinges thus doen in the mountayne to monishe vs that in chosyng the ministres of the ghospell we ought in no wiâ—e to be moued led with low and priuate affeccions Iesus came downe with his elect head officers and they all together came into a house as nowe the familiar frendes and of shoulde with God This exaumple was shewed to teache vs howe the teachers of Gods word should not grutche to descend from theyr highnes or perfeccion and abase them selues euen to the lownes of the weake therby to winne very many to theyr Lorde Let vs also folow Iesus into the house for this intent that we may perfectly know what they ought to hope after and wherunto to prepare theyr mindes who take vpon them syncerely to preach the heauenly gospell The multitude went not vp to the mountayne For that thing pertayneth to them only whom the lorde hath chosen out for that purpose But assone as Christ and his disciples were cum downe lower al the whole rablement of people resorted vnto hym again so importunately crying and calling vpon him partly for to heare his doctrine and partly to be deliuered of theyr diseases that the Apostles had no leasure so muche as to eate theyr meate There can be no pleasaunter syghte vnto the teachers of the ghospell then when the people being desyrous to learne do disquiet the priestes then when a great multitude of christen nouices sytteth round about the churche doore then when there is not roume ynough in the Churches to receyue all maner of folkes that resorteth vnto the bishopes sermon After that all these dedes were through the great bruite therof brought to his kinsefolkes and cosens eares who knew right well thinfirmitie of his fleshe wheras for grossenesse of vnderstanding they could not suppose any thyng of his godly might and power after I say they heard tell how he wandred vp and downe with a sort of rascall slouens and vile felowes folowing him at the heles and heard say also howe he caused muche people to folowe him taughte newe learninges and suche as had not bene hearde before put away diseases and caste out deuils they ascribed all to fury and madnesse because being offended with the weakenesse of his body they could in no wise referre these thinges vnto his godly power They knew his father and mother they knew his house and all his family they knewe that in all other thinges he differed nothyng from other and perceyued also howe all that was reported of hym
in the fieldes And they wente out for to see what had happened and came to Iesus and sawe him that was vexed with the find and had the Legion sit both clothed and in his right mynde and they were afrayed and they that sawe it told them howe it happened to hym that was possessed with the deuill and also of the swine And they began to praye hym that he would depart out of theyr coast When that vnto this requeste and peticion of the deuill Iesus made no aunswere there was not farre of a great hearde of swine nighe vnto the mouÌ„tayne feedynge in the fieldes Thou knoweste here good reader the beaste that was abhorred of all the righte Iewes and wherewith the Gentiles a people geuen to Idolatrye were chefly delyted Therefore the deuils desyred that they myghte be suffred at the leaste wyse to enter into the swyne And yf we maye not saye they destroy the man whom thou delyuerest from vs yet geue vs leaue sumwhat to wreake oure malice by destroyinge of the vncleane beastes That Iesus graunted them without any stycking who cared not for the safegard and preseruacion of swyne but of men teaching vs hereby that for to saue euen but one man we ought not to passe vpon the losse of other worldly thynges be it neuer so greate The Legion of the vncleane spirites forsoke the man who remayned to be purified with the spirite of Christe and went into the heard of swyne whiche were forthwith caryed headlong with greate violence doune the stepe hill into the lake or sea and there drowned The swyne were almoste twoe thousande in number Lette menne beware that they bee not founde like vnto swyne For into suche soules the diuels are ryght glad to enter Nowe the swyneheardes after they had sene this wonderfull facte dyd not helpe theyr swyne but fled awaye for feare into the nexte citie and into the countrey there aboute and shewed euery body what they had sene That good shepehearde helpethe hys flocke being in ieopardye But when the pastoures or shepeheardes are themselues as bad as theyr naughty flocke that is paste all grace and goodnes then both the flocke goeth to wrecke and vtterly perishethe and the shepeheardes do nothyng els but flye awaye for feare Assone as this thynge was noysed abrode the people came runnyng thicke and threfolde oute of the toune and countrey desyrous to see with theyr iyes what they had hearde before with theyr eares For all semed vnto them incredible that the swyneheardes had tolde them Wherfore they came themselues vnto Iesu and sawe the manne whome they all knewe before vexed with a spirite of exceding cruelnes and wont by reason of his great fury and madnes to braste al his chaynes and fetters in pieces to rent and teare a soundre his clothes to beate hymselfe with stones violentlye to assaulte those that passed by and to make all the places there aboute to ryng with his furious crying and roring sawe him I say then sit quietly at Iesus feete both clothed and in his right mynde Nowe they whiche were presente and sawe what was doue recounted to suche as came thyther the whole history of all that befel euen from the beginning both howe the Legion of diuels was caste out of the man and also how the hogges were drowned in the water Wherfore when they the mattier now diligently examined and tried out were throughlye persuaded that all was of truthe which had bene tolde them of the swyne heardes then were they afraied and beganne to desyre Iesu to departe out of theyr quarters This wicked and grosse nacion knew not Iesu throughly They perceyued his power but they marked not his goodnes manifestlye declared in that he restored this man to his ryght mynde and they were a greate deale more moued in theyr myndes for the losse of theyr swyne then glad of the mannes health and recouery They feared their Oxen theyr Asses and theyr hogges and toke great care for the bely and none at al for the soule And yet for al that it is a certayne begynnyng of saluacion sum what to stande in dreade of Gods power And when he was come into the shyp he that had the deuyll prayed hym that he might be with hym howbeit Iesus would not suffer him but sayde vnto hym go to thyne owne howse and to thy frendes and shewe them how greate thynges the lorde hathe done for the and how he hath compassion on the. And he departed and beganne to publishe in the .x. Cyties howe great thynges Iesus had done for him and all men dyd meruayle The Lorde teachyng vs by dede that the roses of Goddes worde and the gospell oughte not in anye wyse to be caste vnto hogges reculed vnto the water syde and toke shyppe In the meane whyle the felowe whyche was deliuered from the deuil perceiuing the authour of his health to departe beganne to desyre hym that he might be one of his trayne The Lordes pleasure was that he shoulde rather be a publisher of his mercie and goodnes then one that should accompany him in his iourneys because it was expediente for the soule health of many that he should so be Get the hence rather ê™ he vnto thy house and to thy kynsfolkes and acquayntaunce and shewe them howe muche god hathe done for the and howe he toke compassion vpon the when all manne pitied the but yet demed the paste all remedye That countreye conteyned in it ten cities and therfore was called in the Greke language Decapolis The man obeying the commaundemente of Iesu departed and tolde in all those cities bothe what case he was once in and in what case he was nowe made againe throughe the benefite of Iesus Euery man beleued that his wordes were true by reason very many of the same countrey knewe hym before and also because he shewed by his outwarde behauiour that he was by the power of Iesu perfitely restored vnto his ryght minde He was not ashamed to speake of his olde calamities whyles he wente aboute to set furth Gods glory Heare these thinges thou wurshypper of Idols thou whoremonger thou dyser thou ryotous folowe thou waster thou ertorcioner thou robber thou house burner thou warryer thou poysoner thou murtherer dispayre not onlye runne vnto Iesus Consider not the multitude greuousnes of thine offences only regarde that Iesus is he that came to saue all men and is able to dooe all thynges with a becke When the legion of deuiles hathe forsaken the when thou arte restored to thy ryght mynde againe then blase especially amonge thy frendes and acquaintaunce the great mercy of God towardes the. Be not ashamed to confesse thy former lyfe For this also shall make greately for the aduauÌ„cyng and settyng furth of the mercy of Iesu if it be knowen to as many as maye be possible howe abhominably thou lyâ—eddest before Knowledge and confesse what thou haste bene And where as thou arte nowe sodainly chaunged and become another manne ascribe it not
dysanull and put out of place goddes commaundementes This thinge haue I broughte you forthe for an ensample whiche ye cannot denye But you offend not herein alonely For in many other thynges you doe the lyke as in that you nowe doe Goddes commaundemente is thou shalte loue thy neighbour as thy selfe And you for trifling washinges taughte you of men goe a boute to surmyse mattiers bothe agaynst me and my disciples nothyng regardyng goddes commaundement in thys behalfe ¶ And when he had called all the people vnto him he sayde vnto them Herken vnto me euery one of you and vnderstande there is nothyng without a man that can defile hym when it entreth into hym but the thinges which procede out of a man those are they that defile the man If any man haue eares is heare let him heare And when he came into the house away from the people hym disciples asked his of the similitude And he sayd vnto them are ye also so greatly without vnderstandyng Doe ye not yet perceyue that whatsoeuer thing from without entreth into a man it cannot defyle him â–ª because it entreth not into his hart but into the belly and goeth out into the draught purginge out all meates After the Phariseis were with these wordes vnto them priuately spoken rather put to sylence then cured of theyr maliciousnesse he eftsones called all the people vnto him For his pleasure was to haue them all monished of the premisses leste they shoulde at anye time afterwarde haue bene by Pharisaâ—call tradicioÌ„s withdrawen from the puritie of the gospell Heare you all saith he and vnderstande my wordes You sawe howe I was accused of heresie or vngodlynesse for that some of my disciples dyd eate breade with vnwashen handes as who saye he that so eateth were by suche meate polluted and made vncleane before God The cleanes and vncleanesse of manne standethe not in outwarde but in inwarde thynges Neyther canne the soule of manne bee defiled with corporall thinges Therefore nothinge that is without man and entreth into the bodie can make him vncleane before god But suche thynges as be within man and cummeth out of hym declarethe him to bee vncleane By this darcke saying the Lorde Iesus gaue the people occasion diligentely to ensearche what was the meanyng of his wordes and to make them more diligent he sayd moreouer whoso hath mete eares to heare let hym heare meanyng that the foresayed songe was songen in vaine to the deafe Phariseis But after the multitude was sent awaye and he gone into a house then the disciples desyred hym aparte to expounde them the parable of the difference betwene the thinges entring in cumming out of man Iesus here folowinge then sample of a faythfull and diligent scholemaister after he had gyuen them a litle checke and by that meanes made them to take better hede vnto his wordes then did he teache them the misterye and secrete meaninge thereof What sayethe he are you also whome I haue specially chosen out to teache other so voyde of vnderstanding Trulye ye your selues oughte to haue gessed what was meant by this parable by so manye as I expounded to you heretofore Perceyue you not that mans cleanesse and vncleanesse can neuer be knowen by those externall thinges whiche enter into hym For whatsoeuer entreth in by the mouthe is not conueyed into the harte but into the stomacke and anon after into the bely from thence yf there be anye thynge that is vncleane and filthy it is auoyded out into the priuie so that to the eater euery meate is cleane because nature purgeth whatsoeuer is here vncleane and filthy And he sayed that whiche cummmeth out of a man defileth the man For from within euen from the heart of men procede euell thoughtes aduoutry fornicacion murther theft couetousnesse fraude deceypte vncleaues a wicked iye blasphemies pryde folishnesseâ— all these euel thinges cum from within and defile a man But those thinges that cum out from the most inward partes of man be tho that both make and declare him to bee vncleane The seate of the soule or minde is in the heart and in the soule is true cleanesse and vncleanes For this cause he is not forthwith cleane whoso hath washed his handes but whoso hath a washen and a cleane harte Therefore all that cummethe from thence doethe verely declare manne to be cleane or vncleane For out of the moste secrete corners of the harte do yssue euel thoughtes aduoutry fornicacion manslaughter thefte couetousnesse gyle falsehode vnchast lyuinge a naughty and an enuyous iye raylyng wordes pryde and folishnesse The meate whiche is eaten with vnwashen handes bringeth in none of all these enormites but they springe euen of the man himselfe that is to saye of the harte and when they once cum out then doe they playnly declare him to bee vncleane in dede whose harte is defiled with so manye fylthy vices If they be kept in and hid yet is the man neuerthelesse vncleane in the sight and iyes of almighty God who throughly seeth the entrayles and bowles of the harte But yf they fortune to come out eyther by wordes or dedes then do they not onely testifye that the persons from whome they procede are vncleane but also many times do defile other mo whiles that by the eyes and eares they enter and crepe into the myndes of the hearers and sears Wherfore let your chiefe care be to kepe your harte cleane and then shall it not skill whether you eate your meate with washen handes or vnwashen ¶ And from thence he rose and went into the borders of Tyre and Sydon and entred into an house and woulde that no man shoulde haue knowen But he could not be hid For a certayne woman whose doughter had a foule spirite assone as she hearde of him came tell at his feeâ—e The woman was a Beeke out of the nacion of Syrophenicia And she besoughte him that he woulde caste out the deuill from her daughter But Iesus sayde vnto dee Let the children first be fed For it is not mete to take the childrens bread and to caste it vnto whelpes She answered sayd vnto him euen so lorde neuerthelesse the whelpes also eate vnder the table of the childrens crummes And he sayd vnto her for this sayinge go thy waye the deuill is gone out of thy daughter And when she was cum home to her house she found that the deuell was departed and her doughter lying on the bed After these thynges were thus doen Iesus signifying euen by the very chaungeing of place howe wery he was of the Iewish honouring and seruice whiche was almoste altogether estemed by thovseruacion of folishe corporall ceremonies and coarcted within the verye narrowe limites of Iewry signifiyng also how much he desyred to be at large among the Gentiles where he should be honoured in spirit and trueth gat himselfe thence and went into the borders of Tyre and Sydon but as a priuie geste because of the enuious
Iewes who by reason they counted the TyriaÌ„s and Sidonians for dogges and abhominable people woulde not haue suffered him to haue translated and had awaye the doctrine of the ghospell vnto them Wherfore beyng there he vsed not to be conuersaunt in open and common places as he was wont to be among the Iewes but went into a house as though he had bene desyrous to kepe hymselfe secrete and vnknowen Albeit he coulde in no wise so do So greatly had the fame of his wordes and dedes spred abrode and stretched forth it selfe euen beyonde the bondes and lymites of Iewrye as though it had then deuised to ouerrunne the whole worlde In this wise is the glorye and prayse gotten by leadyng a godlye lyfe after the ghospell best of all spred abrode when that of it owne accorde it foloweth hym who exchueth and shunneth thesame For a certain woman of Canaan as this rumour was bruted and noysed abrode of Iesu came oute of the coastes of her countrey and anon conceiuing a greate confidence of hym hasted her to the place where he was and being with muche a doe let into the house fell downe at his feete This womanne was not of the Iewishe but of the heathen religion not a Iewesse borne but a Syrophenisse Here thou seest a fygure of the churhe whiche anon after should be assembled and gathered together of the gentiles The Iewes droue Iesu out of theyr countrey but thys Syrophenisse forsoke her countrey and wente to mete him It is but lost labour to cum to Iesu vnlesse thou haue first forsaken thyne olde vices beyng now familiar and of houshold with the. Thou must flitte out of thyne owne house to th entent thou mayest cum vnto the house where Iesus abydeth This woman had a daughter at home vexed with an yuell spirite by the whiche daughter are vnderstand the people geuen to ydolatrie Wherfore she desyred Iesu that he woulde vouchsafe to delyuer her from the spirit How muche perfyter was the fayth of this heathen woman then of the ruler of the synagoge Iesus because he woulde make the faythe of this woman more apparaunt to all men shaped her an aunswere as though he had bene of a Iewish minde saying suffre the children first to be filled It is not besemyng that I take the breade of the children and caste it to dogges For the Iewes do glory and make theyr vaunte that they alone be the children of God and esteme the gentiles who are of a contrarye relygion to theyrs for dogges He calleth the vertue of the ghospell bread whiche by the heauenly doctrine and pure faythe healeth all diseases and expelleth all kynde of diuels out of mennâ—s sowles The woman nothing offended with this rebuke tourned his woordes into an argumente to obtayne her peticion the whiche he spake as it semed because to shake her of that she shoulde make no further suyre and requeste vnto him herein Thou sayeste very well sayeth she Lorde We heathen people haue not disdain at the Iewes that they as children doe honorably sit at the table of theyr exceding rythe father and eate theyr fyll of the holye loaues But yet dogges are permitted to eate the crummes whiche fall downe vnder feete from the childrens table Iesus as though he had bene ouercum with so great faith pacience humblenesse of minde and constancy of the woman answered and sayd By reason of this answere thou obteyneste that perforce whiche it was not yet tyme for me to geue the. Get the home thy daughter is nowe deliuered of the spirite The woman gaue credence vnto his wordes and so departed thence with greate ioye and gladnesse and proued all thinges true that Iesu tolde her For she founde her daughter at reste in her bedde nowe cleane deliuered from any further vexacion of the fiende Assuredly the faythe of the mother enforced Iesu to heale the daughter Assone as the euill spirite is once put to flighte then folowethe there incontinent quiet of minde and conscience For that euer foloweth innocency cleane life So at this daye the congregacion of godly folkes resorteth vnto Iesus and maketh intercession for suche as are no lesse vexed with Idolatrye ambicion wrathe couetousnesse and a furious desire to make warre then yf they were vnder the thraldome of some foule spirite The Iewes thoughte it not beseming that they whiche a litle before were enforced to doe all mischiefe at the will and pleasure of diuels shoulde so daynlye throughe the grace of the gospell be receyued to the dignitie and felowship of the children of God and the cause why was by reason they perceyued not howe this high preeminence oughte not to bee estemed by consanguinitie or kinred but by feruentnesse and constancye of faythe towardes the Lorde Iesu. Christe was promised vnto the children of Israel and to the posteritie or successours of Abraham But they are the posteritie of Abraham which folowethe fayth of Abraham They are the children of Israel which require not heauen gates to be opened vnto them for theyr merites sake but goe aboute violently to entre in by force of an euangelike faith For Israel is as muche to saye in the Hebrue tongue as a man strong or valiaunte againste god For when the Gentiles who before tyme were blemished wyth all kindes of vices and had no good dedes at all whereby they mighte make anye iuste title or clayme vnto the kingdome of heauen were by the iustice of God cleane excluded and shut oute then brake they in by the windowe of mercye and made themselues a waye in by constaunte faythe as it had been with some toole or weapon violentlye breakynge vp the walles of the same kingdome The time was not yet come that they shoulde be openly called to the felowship of the kingdome of heauen but yet the Lorde maketh many foresignes of theyr vocacion as one desirous to preuente the thing whiche he chiefly desireth ¶ And he departed agayne from the coastes of Tyre and Sydon and came vnto the sea of Galile thorow the middes of the coastes of the ten cities And they brought vnto him one that was deafe had an impediment in his speache And they prayed him to put his hande vpon him And when he had taken him aside from the people he put his fingers into hys cares and did spit and touched his tongue and loked vp to heauen and syghed and sayde vnto him Ephatâ— that is to saye be opened And strayghtwaye his eares were opened the string of his tongue was lewsed he spake playne And he commaunded them that they should tel no man But the more he forbad them so muche the more a great deale they published saying He hath done al thinges well he hath made both the deafe to heare and the dumme to speake After this sede was priuely and as a man would saye by stealth so wen amonges the Tyrians Sydonians and Cananites the Lorde reculed and wente agayne vnto the lake of Galile leauinge Sydon
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
in her mouth the lordes teÌ„ple the lawe of God the Patriarches AbrahaÌ„ Isaac Iacob and Israel She goeth with her garde of priestes Scribes and Phariseis But the churche like a poore wydowe hath nothyng to boast vpon She knowledgeth lacke of good workes and yet that litlâ— that she hath she wholy dedicateth and offereth vnto God Nowe what can be poorer then suche a wydowe as leaueth herselfe nothyng at all She knowledgeth not Moyses to be her husband because she knowethe not circumcision because she abhorrethe the sacryfices of beastes beeyng contented wholely to haue offered vp her selfe vnto almyghtie God The Lorde her spouse inasmuche as he hath forsaken the yearthe and is returned into heauen semethe to haue forsaken his wydowe whiche nowe like a woman destitute of all succoure is spoyled banished imprisoned afflicted and oppressed bothe of the Iewes and Gentyles She heareth dayly where is thy spouse It semethe that she wyll starue for hunger whiche hauinge so small substaunce hath cleane forgone that lyttle she had and lefte herselfe nothynge It semethe she wyll dye shortly with reproche of baraines whiche hath lost her housband But this widow which after the iudgement of the world is past all health vtterlye vndone the prophete Esaie comforteth on this wyse Be thou glad thou barayne that bryngest furth no fruit breake furth and cry thou the trauailest not for the desolate hath many mo chyldren then she that hath an husbande Doe not we se that this prophecy is fulfilled The synagoge is hongry and dyethe The churche is encreaced and spred abrode triumphing in Martyrs florishing in Virgins and reioysynge in so many thousandes of Confessours She hath not one farthing of her owne proper riches but of her spouses riches she hath tried golde fine and pure she hath precious stones inestimable For throughe sincere and pure fayth towardes her riche spouse whatsoeuer he hath she hath thesame The synagoge albeit she semed to geue much vnto God yet dyd she reserue more vnto her selfe then was sufficient Wylt thou see the Synagoge geuing her giftes â–ª heare the Pharisey praying I thaÌ„ke the Lord saith he that I am not such a one as other men be Nowe marke me how much he reserueth vnto himselfe when he saith I fast twyse in the weke I geue the tenthe part of all my goodes vnto poore people On the other syde marke the fashion of the wydow She knocketh her brest she dareth not once lift vp her iyes to heauen warde she doth nothing but crye God be mercifull vnto me a sinner The Sinagoge whiles she craketh vpon her owne iustice hath neyther any of her owne nor yet gods iustice The churche whiles she renounceth and putteth awaye from her all glory of righteousnes and knowledgeth her owne vnrighteousnes is enriched with the iustice and righteousnes of her spouse The .xiij. Chapter ¶ And as he went out of the temple one of the disciples sayed vnto him Mayster see what stones and what buyldinges are here And Iesus answered and sayed vnto hym Seest thou these great buildinges There shal not be left one stone vpon an other that shal not be throwen downe And as he sate on mounte Oliuete ouer against the temple Peter and Iames and Iohn and Andrewe asked him secretly tell vs when shall these thinges be And what is the signe when all these thinges shal be fulfilled And Iesus aunswered them and began to saye take hede lest any man deceyue you For many shall cumme to my name saying I am Christ and shall deceyue many THere was nothyng in the temple that pleased Iesus saue the poore wydowe only in the whiche temple there was nothyng els but counterfayte deuocion and fayned holines Let vs also who professe our selues to be the disciples of Iesu departe out of the Iewish temple Let vs sette asyde all truste of carnall workes and embrace the ryghteousnes of the euangelike and chrystian fayth Therfore our sauiour departed thence to builde an other temple whiche should be holy and spirituall in dede and of buyldyng so substanciall sure and strong that the very gates of hell shoulde neuer be able to preuayle agaynste it When he was gone out one of his disciples sayed vnto him Mayster beholde howe greate and houge are the stones of this temple and what a strong buildinge is here couertlye meaninge that it was a stronger piece of worke then that it coulde by processe of tyme fall in decaye or ruyne Oh Iewishe iyes They outwardly maruayled at stones couched and heaped together by mans hande as thoughe Iesus had bene delited with suche a buyldyng Iesus answered againe Seeste thou this greate and curious edifice There shall a time cum when there shall not one stone remayne vpon another vnthrowen downe muche lesse then shall the same buyldyng continue for euer Nowe Iesus lotheth and contemnethe all that euer is seene with bodily iyes for the greate desyre he hath of his ghostly and spyritual temple As he sate in that part of mount Olyuete where he chose his lodging for that nyght from whence the temple of Ierusalem myght bee sene the disciples called againe to theyr remembraunce his wordes wherby he had tolde before howe it shoulde cumme to passe that the sayd temple shoulde bee destroyed bothe stycke and stone euen from the very foundacion For they supposed that the kyngdome of god whereon they ceased not as yet to dreame shoulde cum immediatlye after the destruccion thereof Therfore fower of them that is to wete Peter Iames Iohn and Andrewe went priuâ—lye vnto him as he there sate to the enteÌ„t that lyke as he had shewed vnto a fewe persons apart the misterie of his transfiguracion so should he lykewyse disclose vnto theÌ„ beeyng but a fewe all the secretes concerning the time when his kingdome should cumme and begin whiche thing he woulde not perhappes open vnto all the other And for this cause they sayed vnto hym Tell vs when these thinges shall cum to passe and by what token we maye knowe when the same â—yme is already cum and present The Lord who had already weded out of his disciples all carefulnes for sustenaunce desyre of reuengement prouidence of lyfe or forecastyng howe to lyue woulde also wede out of theyr myndes all suche curiositie as maketh a man ouer busy and inquisitiue to knowe suche thynges as nothyng appertaine vnto his saluacion Therfore he so tempreeth his woordes that by thesame he sygnifieth not onelye that the citie of Ierusalem shall one day be destroyed but also that after his departure greuous stormes of persecution shal rise against the preachers of the gospell and finally that the ende of the worlde or domes day shall cumme But as it is expedient for all men to knowe howe they shall one day make an ende of this present lyfe to th entent they may euer make themselues redy againste the same so his will and pleasure was to haue his disciples fullye persuaded that a tyme
the felowship of the heauenly kyngdom Therfore if you chaunce to liue in these dayes bee ware ye embrace not in stede of me sum counterfayte Christe Loe I haue tolde you all thynges beforehande There remayneth behynde that you retayne and kepe my woordes in memory ¶ Moreouer in those dayes after that tribulacion the Sunne shal ware darcke and the Moone shall not geue her lyght and the starres of heauen shall fall and the powers whiche are in heauen shall moue And then shall they see the sonne of manne cumming in the cloudes with great power and glory And then shall â—e send his aungels and shall gather together his elect from the fower windes from the endes of the yearth to the vttermost parte of heauen Nowe after these forsayed calamities warres persecucions famyne pestilence and earthquakes be paste there shall also ensue manye other wonderfull signes and tokens out of heauen all the elementes beyng as it were yrefully set to take vengeaunce vpon the wicked people For the Sunne the fountaine of light shall wexe darke therby as it were embraiding the vngodlye with theyr blyndnes because they woulde not see the euerlastyng sunne and lanterne of the worlde Neyther shall the Moone whiche is wonte to shine in the night and put awaye the darknesse therof geue her light that she boroweth of the SuÌ„ne Furthermore men shall see the starres fal doune from the firmament to the earth which haue bene so many huÌ„ndred yeares there fastened for mans behoue commoditie And besides this the powers of the heauens by vertue whereof those merueylouse bodies haue coÌ„tinued euen froÌ„ the creation of the worlde their courses and offices appoynted theÌ„ of god shal be moued so great shall the feare be of the dreadfull day of dome approching These thinges done all that be then aliue shall sodaynly and with the twynkelyng of an iye see the soonne of man whoe is nowe taken for an vnderlynge and not regarded appeare in the hyghest cloudes with greate puyssaunce in the glory of the father and with him innumerable multitudes of Aungels Then will he sende out his Aungels who wyll let none of his chosen be awaye but wyll assemble theÌ„ altogether froÌ„ euery quarter whether they be quycâ—e or els dead but must sodainly be reliued again he wyll send them out I say to gather all the membres of the misticall bodie vnto their head to th enteÌ„t that they which haue bene partakers of afflictions persecutions for the gospelles sake maye lykewyse be companions and partakers with hym of euerlastynge ioye and blysfulnesse It skylleth not whither that good meÌ„ns soules haue gone neyther into what place their karkases haue bene throwen Aungeles shall fynde them out and gather them together from the fower quarters of the worlde and againe from the hyghest pole of heauen to the low moste Euery soule shal be ioyned vnto his owne proper bodie and all the electe and chosen people shall lykewise be conioyned vnto theyr head Learne a similitude of the figâ—tee when his braunche is yet tendre and hath brought forth leaues ye â—â—owe that summer is nere So in lyke maner when ye se these thynges cum to paâ—se vnderstand that he is â—ye euen at the doores Uerely â–ª I saie vnto you that this generacion shall not passe tyll these thynges be doen. Heauen and earth shall passe but my wordes shall not passe But of the daye tyme knoweth no man 〈◊〉 not the Aungels whiche are in heauen neither the sonne himselfe saue the father onely Now leste this day cum sodaynly vpon you when ye are nothyng at all prepared you maye gesse by certayne foresygnes and coniectures when it is nere hande euen as ye may coniecture and gather by the fygge tree that summer wil shortly cum For when the braunches of this tree begin once to waxe soft and tender being about to bring forth their first fruite called grossi and when the leaues be alreadye budded out ye knowe that suÌ„mer is not farre of But it is muche certayner that that day shall cum then it is certayne that summer foloweth after wynter This thyng do I auouche vnto you This age shall not passe till all these thinges shall happen Among corporall thinges there is nothing more stable sure then heauen nothing more vnmouable then is the earth but yet both heauen and earthe shall sooner alter and chauÌ„ge their nature then my wordes be vayne and of none effect Be ye not careful to knowe certeynly when that same laste daye shall cum forasmuche as it is not geuen vnto the Angels to know it no nor yet to the sonne himselfe For the father hathe reserued this secrete knowledge to himself alone because he perceiued it was expedient for your soule helth he should so do Be you moste certaynly assured that it shall cum but aske ye not when leste by this meanes ye becum careles ¶ Take hede watch and pray for ye knowe not when the time is As a man which is goen into a straunge countrey and hath left his house and geuen his substance to his seruauntes to euery man his worke coÌ„maunded the porter to watche Watche ye therfore ye know not when the mayster of the house will cum at euen or at midnight whether at the cocke crowyng or in the dawnyng lest if he cum sodaynly he fynde you slepyng and that I saye vnto you I saye vnto all watche Beware alwayes take good hede watche praie continually since you are vncertaine when that dreadfull daie shall cum vpon you You shal take good hede if you wyll not truste vnto worldly aides neither put confidence in any worldly creature but wholy hang vpon me my coÌ„maundementes Ye shal watche if by refraining froÌ„ superfluitie all bodely pleasures you will wholy bend youre selues to holynes of spirite vertuous liuing You shal pray if you wil most feruently desire those thinges which are promised vnto theÌ„ that stil perseuer coÌ„tinue in the profession of the gospell SataÌ„ hath his craftes to deceiue euen wise circuÌ„spect persons Against these craftes you must vse the wysedom policy of the serpent The world the flesh haue their entisinges wherwith they so delite the mindes of recheles folkes that as I maye cal it slepe securitie forgetfulnes of thinges eternall crepeth vpon theÌ„ ere they be ware Of these thinges spryngeth eyther conteÌ„pt or els desperaÌ„ce of the kingdom of heaueÌ„ God wil not cleane forsake his choseÌ„ but he loueth wakefull heedefull persons yet will he that wheÌ„ they haue done what may be done by mans endeuoyre diligence they neuertheles cease not to pray fully persuadyng theÌ„selfes how it is God that geueth the beginning proceding consuÌ„mation of euerlastyng blisfulnes So watche you as thoughe God wyll forsake you for a time so praye you as thoughe whatsoeuer ye go about shall cum to none effecte without he put to his helping hande And because the Lord Iesê°
and cruell then death but this ensample was ordeined for our enstruccion In sufferyng of reproche and vylany none passed Iesus but in workyng of myracles there were some that went beyond hym ¶ And as Peter was benethe in the palace there came one of the wenches of the highest priest and when she saue Peter warming himself she loketh on him and sayeth waste not thou also with Iesus of Nazareth And he denied saying I know hym not neyther wot I what thou sayest And he went out into the porche the Cocke â—tem And a damosel whaÌ„ she sawe hym begaÌ„ again to saye to them that stoode by this is one of them And he denyed it agayne And anone after they that stode by sayde agayne to Peter surely thou arte one of them for thou arte of Galile and thy speache agreeth therto But he began to curse and to sweare saying I know not this maÌ„ of whome ye speake And agayne the cocke crewe and Peter remembred the worde that Iesus sayed vnto him Before the cocke crow twise thou shalt denye me three tymes And he began to wepe While all these thinges were doen vnto Iesu Peter beyng a fearful beholder sate in the neyther parte of the palace among the wicked bishop seruauntes For there was a conuenient place for hym sithe he woulde denye Iesus Hither came a certaine wenche of the highest priest whiche after she had espyed hym warmyng himselfe with other by the fier and hadiyed hym diligentlye began to knowe his shape and phisnamie and sayed vnto hym Yea thou too wast with Iesus of Nazareth Peter frayed with these wordes denied it saying I know not the man nor wote not what thou meanest It was conueniente that this stoute promiser because he might the better know his own frailtie should be made afearde of a wenche to th entent that he afterwarde boldly professyng the name of Iesu before rulers and princes should knowe that his boldnesse and constant courage of mynde came not of mannes strength but of the holy ghoste He therfore beyng now afearde and halfe mistrustyng that place gate hym out of the hall Yet departed he not out of the byshops palace Whiles he abode here the cocke crewe Peter heard that and yet remembred not what Iesus had tolde hym so greatly was he afrayed Then a certaine damosell when she sawe hym began to detect hym again to them that stode about her saying This is one of theyr number Peter eftsones auoyded her saying with a lye denying flat that he was any of the apostles And anon after when the seruauntes whiche stoode by whyles the damosell knewe and discryed him had themselues well vewed his fauour and apparaâ—le they lykewise began to knowe hym and sayed Uerily thou arte one of them For thou arte of Galile The firste that detected hym was a woman Oh what a peril it is for Christes disciple to be knowen in bishops and princes courtes Unlesse he vtterly denye hymselfe to bee Christes disciple he standeth in ieopardie to lose his life Peter is also in ieopardie by reason of his mother tongue countrey language Suche manour of courtes can abyde no syncere and pure veritie Nowe shall Peter at the length be made a right courtier vp and downe For he begynneth to sweare depely and to curse withal that he neuer in al his lyfe tyme knew this Iesu whoÌ„ they spake of And as he had spoken the word the cocke crewe agayne Peter came not to hymselfe agayn before Iesus loked vpon hym Therfore at the length callyng to his remembraunce the wordes that Iesus had spoken vnto him when he saied before the cocke crowe twise thou shalt thryse deny me he wente forthe of Cayphas house and braste out a wepyng Yet went he not to hange himself as Iudas did bycause he fell not of obstinate iuelnesse but by mannes frailtie and weakenesse and that by the sufferauÌ„ce of God bycause his fal should be our instruccioÌ„ But this showre of teares which braste out of his iyes quenched the lyghtning of Goddes wrathe and anger He wept not before he was goen out of Caiphas palace For there the more naughtie packe that euery one is the more he estemeth and fauoureth himselfe The .xv. Chapter And anon in the dawnyng the hie priestes helde a counsaile with the elders and the Scribes and the whole congregacion and bounde Iesus and led him awaye and deliuered hym to Pylate And Pylate asked hym Arte thou the king of the Iewes And he answered and sayde vnto hym thou sayest it And the hie priestes accused hym of many thynges So Pylate asked hym agayne saying Answered thou nothing Beholde howe manye thinges they laye vnto thy charge Iesus yet aunswered nothyng so that Pylate meruayled AL the nyghte was spent in Cayphas house in destroying mockyng and skorning of Iesu. In the mornyng earlye after they had couÌ„sayled together afreshe the hie priestes with the elders Scribes and all the whole assemblie led him awaye with his armes bound deliuered hym vnto Pylate to be iudged whoÌ„ they had with theyr foreiudgement already condemned Now are they of iudges becum accusars Pylate their accusacions and complaintes heard called Iesu and asked him Arte thou thatsame kyng of the Iewes Iesus answered Thou sayest couertlye knowledgyng and confessyng that he was the selfsame Yet was Pilate not a whit moued with this aunswere bycause there appeared nothing in him wherby he semed desyrous of any worldly kyngdom Furthermore the hye priestes lest he should by any meanes haue been quit gathered together diuerse criminall artycles against him to th eÌ„tent that amongest many matters there should at the least wyse be sum thing in fine which would moue any iudge not being to vniust and parcyall to geue sentence against hym Pylate perceiuing howe all was doen of priuate displeasure and malice sought occasion to discharge him of suche matters as he was arrayned for Therfore wheÌ„ he came again vnto Iesus Iesus woulde geue him neuer a word to auswâ—re theÌ„ sayde he vnto him Makest thou no answer sith thou art in so great daunger to lose thy lyfe Se how many artycles these felowes laye against the. Iesus from thenceforthe made no answere who desyred not to escape this iudgement leste the vtilitie of his death shoulde haue been let or hyndered thereby also bicause he knewe right well that the malice of the priestes woulde not yet haue ceased althoughe they had not this waye preuayled against hym For this cause his wyll and pleasure was so to dye that it might appeare that he died willyngly The Emperours deputie albeit he were a paynim yet dyd he abhorre the murthering of a man whom he iudged to be an innocent and gyltlesse person and therfore vsed he all the wayes and meanes he coulde possible to delyuer him For he sawe well there was no healpe to be had on his behalfe whereby he myght so doe ¶ At that feaste Pylate dyd delyuer vnto them a prysoner whomsoeuer they
of a peuishe wenche he caused his head to be striken of Howbeit the fauour of Pylate was more constant then so but yet in conclusyon he deliuered hym to be crucified And this was doen leste any that professeth the trueth of the ghospell should trust vpon any worldly ayde and succour Then the souldiers because they woulde the more take theyr pleasure on hym in puttyng hym to shame and villany called together the whole garison of theyr companions and in mâ—â—kage clothed him with a garment of purple as it had been with a kynges robe theÌ„ put they on his head a croune platted of thornes in the stede of a diademe and being thus disguised they began with one voice to salute hym saying Hayle kyng of the Iewes Furthermore they strake his head with a rede whiche they gaue him in his hande in the stede of a scepter dyd also spit vpon hym and bowyng theyr knees wurshypped him Iesus all this while helde his peace paciently yelded to al theyr dispitefull doynges transportyng vnto his owne persone that shame and villanye whiche was due vnto our offences because to aduaunce vs vnto his glorye ¶ And when they had mocked hym they toke the purple of him and put his owne clothes on him and led hym out to crucifie hym And they compelled one that passed by called Simon of Cyrene the father of AlexaÌ„der and Rufus which came out of the felde to beate his crosse And thei brought him to a place named Golgotha which is if a man interprete it the place of dead mens sculles And they gaue him to drinke wine mingled with Mirre but he receyued it not These thynges doen they toke of agayne the purple garment and put on his owne clothes to th eÌ„tent that carying his crosse amoÌ„g misdoers he might be discerned and knowen of euery body And this the malycious priestes caused to be done because they would the more aliâ—nate and withdraw all meÌ„nes mindes from hym As they were goyng to the place of execucion they met a certayne felow called Simon of Cyrene the father of AlexaÌ„der and Rufus cuÌ„myng from his ferme whome makyng refusall to beare Christes crosse the souldiers notwithstandyng he was a ryche man and of theyr acquaintaunce did of a souldiourly malapertnes compell maugre on his head to beare it not because to fauour or ease Iesus but for the spedier finishyng of the execucion Some men necessitie constrayneth to embrace the crosse of Iesu But this is a blessed necessitie that driueth a man to saluacion The apostles enforce no maÌ„ to go to Christ but the souldiers vsed compulsion Howbeit the violence of these naughtie packes hath bene many a mannes saluacion They broughte hym into a place slaunderous and reprocheful by reason that suche as trespaced the lawe there suffred execucion called in the Syrian tong Golgotha in Latine Caluaria the whiche word implieth in Englishe a place of dead meÌ„s sculles There gaue they him wine mingled with myrre to drinke For wyne is customablie geuen to men when they be a passyng Howbeit that wyne for so much as it was corrupted with the bitternes of the Iewes Iesus receyued not whan it was offered hym For a lytle before he dranke with his disciples and would not drynke agayne of the fruite of the vine tyll he should drinke it newe in the kyngdome of God He hated the bitter wyne whiche the vyne of the Iewyshe synagoge brought hym furth that was becum bitter vnto her lorde and tiller and in stede of ripe grapes yelded the fruite of the wilde vine He hated the vine of wycked persons and thirsted for another kynde of wyne That was the newe wyne of the spirite of the Gospell the whiche spirite after his ascending vp into heauen he moste plenteously powred vpon his disciples And when they had crucified hym they parted his garmentes casting lottes vpon them what euery man shoulde take and it was about the thyrde houre And they crucified hym And the title of his cause was writteÌ„ the kyng of the Iewes And they crucified with hym two theues the one on the right haÌ„d and the other on his left And the scripture was fulfilled whiche sayth he was counted among the wicked When Iesu was lifted vp on the crosse those that crucified him parted his clothes among theÌ„ and for his coate whiche was wrought in suche wyse that it could not be deuided they caste lottes whose fortune it shoulde be to haue the whole Nowe considre the pouertie of Iesus who hadde nothyng left him in yearth He hangeth in the middes betwene heaueÌ„ and yearth So must he bee naked so must he be lyghted of all burthens so must he be high that wyll encountre with the enemy of maÌ„nes saluacion When Dauid should fyght with Goliad he caste awaye al the armour and weapoÌ„ of Saule whiâ—he dyd rather burthen hym then do hym any stede It was the thyrde houre of the daye when they nayled hym on the crosse There was set vpon the crosse the tytle of the cause wherfore he suffered which was this The king of the Iewes written in thre languages that is to saye in Hebrue Greke and Latine And with hym they crucified two theues in suche wise that one of them hong on his right syde and the other on his lefte on eyther syde enuironing hym hangyng in the middes And this was doen by the procurement of the wicked priestes because to make his name shamefull The prophete Esai prophecied it should so be saying He was reckened among the vniust and wicked And they that went by â—ayled on hym waggyng theyr heades and saying A wretche thou that destroyest the temple and buyldest it in three dayes saue thy selfe come downe from the crosse Lykewyse also mocked hym the high priestes among themselues with the Scribes and sayed He saued other men himselfe he cannot saue Let Christe the kyng of Israel descende now from the crosse that we may see and belâ—ue And they that were crucified with hym checked hym also Neyther could the malicious bishops and Scribes yet be satisfied with these so great euyls and manyfold displeasures For fyrst the Iewes passing by the crosse rayled on hym as he hong theron and as it were vpbraydyng hym now ouercum sayde vnto hym in derision and mockage waggyng their heades withall A wretche thou that destroyest Gods temple and buildeste it agayne within three dayes Nowe shewe what thou canste doe Put furthe this might and power wherupon thou braggest saue thyselfe if thou be able and cum down from the crosse Neyther dyd the hyghe byshops or priestes vse any gentler language vnto hym who with the Scribes skorned hym among themselues saying He hath saued other but himselfe he is not able to saue He hath made his vaunt how he was Christe he bragged that he was the kyng of Israell If his promises be true let vs see hym â—owe cum downe from the crosse then will we beleue oâ—n hym The priestes entended by these
reprochfull wordes cleane to withdrawe all men from the beliefe of Iesu. So are the Martyrs euen at this daye ofte tymes scorned and with lyke reprocheful wordes rayled on in their martyrdome and corporall tourmentes so is the veritie of the gospel verated laughed to skorne of the miscreantes whiche is many tymes so hardly handled that it semeth to be vtterly oppressed Yet ceased not this outragious raylyng against Iesus The two theues that wer crucified with hym rebuked the innocent as they honge on the crosse But here also dyd Iesus accordyng vnto his name For he saued one of them And when the sixt houre was 〈◊〉 darcknes arose ouer all the earth vntill the ninthe houre And at the ninthe houre Iesus cried with a loude voice saying Eloi Eloi Lamaz a bathany whiâ—h is if one interprete it my God my God why haste thou forsaken me And sum of them that stode by when they hearde that sayd beholde he calleth for Helias And one canne and fylled a sponge full of vineger and put it on a rede and gaue him to drincke saying let hym alone Let vs see whether Helias wyll cumme and take hym downe At the sixte houre there arose a darknes whiche couered all that lande and endured tyll the nynth Then Iesus destitute of all mannes helpe cryed vnto the father with a loude voyce reciting out of the psalme the prophecy whiche was spoken of hym before Heloi Heloi Lamazabathany the whiche wordes interpreted areas muche to saye in Englishe as my God my God why hast thou forsaken me When some of them that stode by heard hym speake these wordes and vnderstode not well the Hebrue tong they sayde he calleth vpon Hely There be many suche false prophetes and interpreters of scripture euen in our tyme and euer shall be tyll the worldes ende which expounde the wordes of Iesu no better then those scorners did After that when he cried agayn I am a thyrst there ranne one vnto him and â—aught him a sponge ful of vineger fastened to a rede saying Let hym alone let vs see whether Hely wyll cuÌ„ and take hym down from the crosse When he had eftsones tasted the vineger he woulde not drinke therof He thyrsted another wyne whiche they woulde not geue hym that refused to beleue the gospell But Iesus cried with a loude voyce and gaue vp the ghost And the vayle of the temple did rent in two pieces from the toppe to the bottome And wheÌ„ the Centurion which stode before hym sawe that he so cryed and gaue vp the ghost he sayde truly this manne was the sonne of God There were also women a good waye of beholdyng hym among whom was Mary Magdalene and Mary the mother of Iames the litle and of Ioses and Mary Salome whiche also when he was in Galile had folowed hym and ministred vnto hym and many other weomen whiche came vp with hym vnto Ierusalem Iesus all thynges fulfylled gaue a great skryke and therwith yelded vp the ghost And byanby the vayle of the temple which disseuered those thynges that the Iewes counted moste holy from the syght of the multitude or coÌ„mon people was rent from the vppermoste parte to the lowest Shadowes cease and vanishe away assone as veritie cummeth once to light Neyther should it be any more nedefull for any priest to entre into the sanctuary after that sacrifice was once offred vp and made whiche alone was sufficient to pourge the synnes of the whole world Nowe wheÌ„ the capitaine that stode right against Iesus as a minister and witnes of his death who had sene manye a one before put to execucion sawe howe that contrarye to the manoure of other he yelded vp the ghoste and dyed immediatlye as he had geuen this great skrike he sayd Truely this man was the sonne of God See here the fyrst fruites of the gentiles confessing the vertue and power of Christe He that confesseth hym to bee a man and the sonne of God confesseth him to bee both God and manne Albeit the captaine as yet vnderstode by the sonne of God a man notably beloued of God Marke this also how our sauiour is euery where a sauiour When he was a dying on the crosse he saued one of the theues And anon as he was deade he drewe the captaine vnto the profession of Christen fayth There were also women that stode a good waye of and behelde all that was doen among whome was Mary Magdalene Mary the mother of Iames the lesse and of Ioses and Mary Salome the whiche all the while that Iesus continued taught in Galile folowed hym and ministred vnto hym of their substaunce and besides these diuerse other whiche likewyse folowed hym in his voyage to Ierusalem And now when the euen was come because it was the daye of preparyng that goeth before the Sabboth Ioseph of the citie of Aramathia a noble counsailour which also loked for the kyngdom of god came and went in boldly vnto Pilate and begged of him the body of Iesu. And Pilate meruailed if he were already dead and called vnto him the CenturioÌ„ and asked of him whether he had been anye while deade And when he knewe the trueth of the Centurion he gaue the body to Ioseph And he bought a Lynnen clothe and take hym downe and wrapped hym in the lynnen clothe and layed hym in a sepulchre that was hewen out of the rocke and roled a stone before the dore of the sepulchre And Mary Magdalene and Mary Ioses beheld where he was layed When the euentyde drewe nye forasmuche as it was the preparing daye so called because it was the eueÌ„ of the great Sabboth there came one Ioseph of the citie of Aramathia a noble and a right worthy senatoure who likewise hoped after the kyndome of God This man because he had a good opinion of Iesu was bolde throughe affiaâ—nce of his nobilitie to go vnto Pilate and desyre of hym the body of Iesu. Pilate meruayled yf Iesus beyng but a youÌ„g man were already deade because manye had been wonte to lyue two or three dayes after theyr legges were broken Therfore he called vnto hym the Capitayne who stodeby the crosse and demauÌ„ded of him whether he were all ready dead or no And when by his informacion he was well ascerteined that he was dâ—ad in very dede he gaue the body to Ioseph For Iesus as long as he lyued suffred hymselfe to bee beaten and spit vpon of wycked persons But anon as he was deade he claymed his dignitie and would not bee handled but of godly persons no not somuche as bee seen but of his disciples who were apointed to lyfe euerlasting teachyng therby that no man shoulde chalenge his dignitie in this worlde Let a manne by honour and dishonour by glory and reproche onlye endeuour himselfe to finishe the businesse of the gospell For dignitie beginneth neuer to floryshe tyll after death Ioseph beyng right ioyfull that he hadde obteyned so precious a gifte bought a piece
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
for the holy ghoste to the ende that he may bee woorthy to haue Iesus to his geaste And whan they sawe him they merueiled And his mother sayde vnto hym Sonne why hast thou thus deite with vs Beholde thy father and I haue soughte thee sorowyng And he sayd vnto them howe is it that ye sought me Wist ye not that I must goe aboute my fathers businesse And they vnderstoode not that saying whiche he spake vnto them And he went downe with them and came to Nazareth and was obediente vnto them But hys mother kepte all these sayinges together in her hearte And Iesus prospered in wisedome age and in fauoure with god and men And beholde euen in the meane tyme whyle the sayd merueilouse chylde Iesus doeth with this foundacion and entreing make a preparatiue to the executing of the heauenlye businesse of restoring mankinde to saluacion whiche to doe he was come downe from heauen hys father and mother commeth sodaynely in place to whome the mystery of gods intente and purpose was not yet fully knowen There was yet still remaynyng in them some litle spyece of humayne affeccion although they had with a naturall louing carefulnesse soughte aboute for the chylde And Ioseph for hys parte holdeth hys peace who knew veray wel in his conscieÌ„ce that he had no right ne title to the childe that hys spoused wyfe had borne but the mother as she thoughte she mighte well doe by autoritie maketh halfe a querele to hym Sonne sayeth she why dooe ye handle vs after suche sorte as thys why dyd ye prieuelye steale away from vs loe your father and I beyng nowe by the space of two or three daies in greate care and heauynesse haue bene seeking all about for you fearing on your behalfe the daungier and peryll of all suche misaduentures as the naturall tendernesse of parentes dooeth commonlye vse to feare the chauncyng of vnto theyr children that they loue whan they bee absente from them To these wordes of Marie whiche had proceded of an affeccyon in dede right tendre naturall but yet somewhat humayne and worldelye for respecte whereof it was not conueniente to interrupte or breake the godlye talke that was than in hande Iesus aunswered halfe roughelye not that he was in anye fume or indignacion with hys parentes but to shewe that in the affayres of the ghospell which to doe he was sente of hys heauenly father no mannier autoritie of any man what euer he be ought to haue place The auctorytie of parentes ouer their children hathe certayn due lymytes and boundes howe ferre it maye extende whiche autoritye it is lawefull and also necessarye to renounce and vtterly forsake as often as any matier of eternal saluacion commeth in place For mete it is that thynges worldelye geue place vnto godlye thynges and that the respecte and regarde of God to whome we are bounden debtoures aswell of bodye as of soule and of whose bounteouse lyberalytie we looke for the inherytaunce of the lyfe euerlastyng be aboue them of whome after the fleshe we are borne and broughte vp to succede them but in some porcyon of good and substaunce worldely In dede greatly bounden we are euen to oure parentes too but a greate deale more are we bounde to god to whome we are bounde euen that euer we had any fathers or mothers at all So lykewyse at an other time after this he made an aunswere not all of the ientyleste manyer vnto hys mother whan she at a mariage spake vnto hym and moued hym of some wyne for the feaste and dydde with a certayne autoryâ—ie because she was his mother require hym to shewe a miracle wheras miracles were not to bee shewed but to the glory of hys heauenlye father So dyd he also at an other tyme more snappy shelye make aunswere vnto them that from preachyng the gospell called him furth of the throng presse of the people in the name of his mother of his kynsfolkes But the aunswere that he made at thys tyme was in manier and fourme here folowyng What was the cause ê™ he why ye dyd with suche pensyfe carefulnesse seeke aboute for me dyd ye not remember in your myndes that I muste nedes bee aboute my fathers businesse as often as he calleth me to the office and function appoyncted vnto me But what thyng these wordes of Iesus myghte meane his parentes dyd not euen veraye well vnderstande For it expressed in hym a certayne excellencie aboue the common rate of a man especially at suche a tender age of childehood And albeit that of a likelyhod of thinges that had afore passed they loked for no common trade ne yet no meane thing at the handes of theyr chylde yet for all that dyd they not fully and throughly vnderstande the highe excellencye and maiestie of the power of god they didde not yet perfectely knowe by what woonderfull dryfte and conueyghaunce god the father had determyned to redeme mankynde by his owne sonne They hearde in these woordes of Iesus a namyng of his father where as they veray surely knewe that he had no father in thys worlde on yearth they heare him speake of his fathers affayres businesse of whiche affayres he had neuer spoken worde ne made mencion to them afore that day But they thoughe they were the parentes are all hushte and speake not a worde but doe reuerently take the woordes whiche they vnderstode not And Iesus seeing thys humbled hymselfe and shewed hymselfe obedyente to his mother to Ioseph his foster father not that he oughed vnto theÌ„ any duttie of obedyence but of hys owne goodnesse he submytted hymselfe for a season to theyr weakenesse to bee ruled and ordred by them and therewithall he also gaue vnto all chyldren a fourme and an exaumple with what earneste endeuoure and with what greate reuerence they oughte to bee at theyr parentes commaundemente forasmuche as the chylde Iesus who oughed no seruice ne obedience to any bodye sauyng onely to hys heauenlye father dyd in suche wise obeye a father that was but counterfeyâ—te and hys mother that bore hym withoute any harme or dyspleasure of empayryng her chastytie and maydenhood thereby Thus did the Lorde Iesus thinke it good in suche wise to temper all hys sayinges and doynges that nowe he woulde shewe furthe as ye woulde saye certayne lytle sparkes of hys godlye power and an other tyme agayne would he humble hymselfe to the lowe degree of a man poorely borne into this worlde Uerayly his so doyng was expediente for vs to the ende that it myght by all mannyer wayes be perswaded vnto mankinde the veritie and true substaunce bothe of the dyuyne nature and of the nature of manne to bee coupled together in hys one persone The feloweshyppe of a nature beeyng common both to him and vs did greatly make for the purchasing of loue We doe more earnestly and also more fruictfully loue thinges that be nere to oure owne nature and family are to deale with
ficlenesse or of vnstablenesse but it was the earnest affeccion to do good vnto all men So to flitte from place to place is no poynte of lightnesse of man but an euident signe of the charitee that suche as folowe the steppes of the apostles ought to haue Yea and in places where the doctrine of the ghospell is riefe enough yet a good watching shepehearde will not so leaue to walke to and fro round about his cure as one that is carefull for his flocke committed to his charge and custodie to the ende he maye call againe the shepe whiche was goen astraye heale that is scabbie and sicke deliuer that is in daungier of the woulfe see to the curyng of the torne or wouÌ„ded coumfort and cherishe with good kepyng that is tendre and weake For they are not made pastours or heardemen to see to one or two householdes and no mo but that they should continually watche for the behoufe of all This excuse thus made and the Capernaites therewith satisfyed Iesus went about from one to another of all the villages cities and tounes of Galile preachyng as his accustomed woont was in their Synagogues and through the myracies whiche many tymes and often he wrought purchasyng credite vnto his doctrine emong the Iewes who were so harde herted that without myracles they coulde beleue nothyng The fifth Chapiter It came to passe that when the people pressed vpon hym to heare the woorde of god he stoode by the lake of Genezareth and sawe twoo shyppes stand by the lakes syde but the fishermen were gon out of theim and were washyng theyr nettes And he entred into one of the shippes which perteyned to Simon and prayed hym that he woulde thrust oute a litell from the lande And he sate down and taught the people out of the shyppe ANd now forasmuche as the fame of Iesus was daylye more and more bruited abrode emong alfolkes so great was the resorte of people sekyng vnto hym that to bee emongst theim or to leate theim haue free accesse vnto hym in the Synagogues in the stretes in the tounes was not enoughe but into whatsoeuer place the Lorde at any tyme withdrewe hymselfe thither would a greate multitude bothe of menne and women one emong an other byandby come rennyng A maignie of them the desier of bodely healthe had occasioned so to doe a good noumbre the straungenesse of miracles did moue and veraye manye did the vertue and power of the heauenly doctrine drawe vnto him The desertnesse of the countrey lying waste and saluage did nothyng feare theim from commyng to hym the peynefull climing of mountaynes did nothing discourage them nor the shame of forceable breakyng into this or that mannes house coulde kepe theim from hym in case he had any where by occasioÌ„ kept hymselfe secrete within doores Short tale to make come they were at last to a great pooles syde and yet whan Iesus there addressed hym to take bote they coulde not fynde in theyr hertes to leaue hym so neither They gathered to hym by flockes thei letted for no shouldring ne thrustyng to geate to him They forbare not to breake in parâ—orce to places where he was they haÌ„ged styll on hym and woulde not awaye they spared not in manier to beare hym down afore theim with importune pressyng to hym And here now o frende Theophilus in any wyse open me the iyes of thy mynde to the ende that thou mayest in the recityng of a thing dooen but after the fleashe that is to saye by theim that did not yet perfeictelye knowe what that spirite was veray playnely see a liuely representacion of the churche both as it fyrste sprong vp and also as it grewe in tyme to a passyng great noumbre Iesus was standyng on the shore euen harde by the poole called Genezareth whiche poole because it shooteth foorth a great waye bothe in length and bredth and by reason of muche wynde that ariseth of the poole selfe it laboureth to and fro veraye often with many rough sourges the Hebrues doe ofte tymes call by the name of a sea It semed to theyr thought that he mynded to take bote and to be goen But the vnrewly multitude flockyng about hym were euermore at the veray holes of hym with importune throng and pressed still vpon hym for faynnesse to heare the woorde of God out of his mouth For as for the Phariseis talke and preachyng a great manye of them were euen than already cloyed withall and wetye of it because it sauoured altogether carnallye and worldelye and nothyng els But this importune facion of the people didde nothyng displease the moste meke and pacient lorde Iesus but as one compelled and beyng at a narowe streyght because on the one syde the thicke presse of the people made importune thrustyng and on the other syde the water was in manier euen vpon hym and seeyng the place to be but so so commodious for one to preache the ghospel in for because that neither the people thrustyng stil to and fro and bearyng forward one on an others necke coulde well fynde sute footyng to stand quiete in a dounhill place a voyce that souneth from a very lowe place commeth to a fewer noumbre yea and moreouer it is conueniente that a man whyle he teacheth the gospell maye stande quiete and safe from pestreaunce of the people cloustreyng and throngyng together at auenture he withdraweth hymselfe into a place somewhat more quiete And euen as god would there were lying at thesame shore twoo fisherbores And the fyshermen selfes beeyng goen oute of their botes were washyng of theyr nettes to haue them in a readinesse against the nexte fishyng tyme. Iesus when he had espyed these fisher botes he entred into the one of them and that was Symon Peters bote and prayed him to launche a litle from the lande Which being doen whan he was by that meanes somewhat remoued from the pestreous throngyng of the multitude he sate hym downe quietlye and oute of the bote as it had been out of a doctours chayre taught the people staÌ„dyng on the shore Out lorde had afore called fishers to the office of preachyng the ghospell and euen the same that Iesus nowe did oute of the bote was to fishe for men the poole was the worlde wauyng vp and downe with soondrye troublous mocions of thynges Simons shippe was the churche beyng first gathered of Iewes of whiche churche Simon Peter should afterwarde be instituted the chiefe spyrituall ministre and the worde Simon is to saye in Englyshe obedient for the Iewes thei required to haue woondres shewed them and putte all their affiaunce and hope of saluacion in the workes of the lawe the Philosophters on the other side did with naturall reasons and argumentes of mannes brayne holde great disputacions about a thyng that they called in theyr terme Sumoâ—â—â— bonum as yf ye shoulde saye in Englyshe the highest and moste perfecte good thyng that could bee and thereby did they measure
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
for a salueoure he was and was come into the worlde for the perfeict healyng of all creatures And he lifted vp his iyes vpon the disciples and sayde blissed be ye poore for yours is the kingdome of God Than immediatly vpon this he begoonne to shewe furth some new muste of the doctrine of the ghospell wherunto he had specially chosen out a certayn number of a sum what more stedfast and sure sorte as new bottels to receiue and holde it Blissed are ye sayeth Iesus that haue no spice of proude hert but rather do mislike your selfes For although to the worldward ye seme to bee persons abiect and to be refused of all companies yet is the kingdome of god youres whiche is by a greate oddes higher in honour and royaltie than all the kingdomes of this world Ye see diseases to be drieuen away deuils to flee out of men sinnes to be clene abolished What hath any regal estate of this world to be compared with this heauenly hyghnesse Is it not a kyngdome of hygh regalitie to be thrall to no vice to bee cloggued with no inordinate desires to haue troden vnder feete the deiuill and all hys armie to haue ouercomed the worlde withal the terrours and also the flattering enticementes belonging to thesame to be men called and taken to the familiaritie very brotherhood of God and to bee registred emong the inheritours of the kyngdome of heauen Blissed are ye that hounger now for ye shal bee satisfyed Blissed are ye who being now men in pouertie and penurie doe liue in houngre and thirste and being contented with spare repastes doe despise the richesse and the excessiue fare of thys worlde and the hounger that ye haue is for meate of the soule whiche is the woorde of god and your thirste is for the liuely water of the spirite of the ghospel for ye shall be assured to be sacyated and filled with these restoratiue delicates whiche ye are so faine to haue Blissed are ye that wepe now for ye shall laugh Blissed are ye whiche haue of your owne myndes and willes exempted and depriued your selfes of all sensuall voluptuousnesse of this worlde for the earnest rendreing of euangelicall deuocion and sette more by suche thinges as by meane of temporal affliccions enduryng but a whyle dooe bryng men vnto the ioyes of life euerlastyng For the tyme shal come whan all thynges beeing clene chaunged to a contrarie course your sorowe shal be turned into ioye and your mournyng into laughter Blissed shall ye bee whan men hate you and thrust you out of their coumpaignie and taâ—lon you and abhorte your name as an 〈◊〉 thyng for the soonne of mannes sake â–ª Reioyce ye in that daie and bee glad for beholde your towarde is great in heauen For thus did their fathers vnto the Prophetes The moste parte of the people dooe calle suche men happie and fortunate vnto whome the people sheweth tokens of high fauour and lykewyse them that are auaunced to honours and sache throughe glorious titles are muche renoumed But ye on my woorde and warrantyse shall bee blissed whan men shall haue you in decision whan they shall cast you out of their coumpaignies as persones to bee deâ—ested and abhorred whan they shall speake manye sore woordes of reproche and vilanie against you for my sake whan theâ— shal earnestly endeuour and labour either vtterly to abolishe your name and memorie for euer or els to make it detestable vnto all that shal come after and that not for any faulte of youres but for the hatred of the soonne of man whose doctrine and glorye ye shall be preachers of But dooe ye neuer the more therefore mislyke yourselfes but rather bee ye glad whan suche thynges shall chaunce vnto you and reioyce ye For if the fauour of eiuill men shall not dooe by you according to your desertes yet a plenteouse rewarde for your well dooynges abydeth you in heauen It shall not lye in the power of men to abolishe the names of you whiche bee written in heauen it shall not lye in them with theyr woordes of reproche or despite to appale or derken youre glorye whiche shal for euermore be coupled with my glorye Naie contrariewyse the more that they shall persecute your name and fame so muche the more shall they make it renoumed For to bee misliked of the vngodly is the highest prayse and commendacion that may be Nor ye shal not be the first that haue bene thus vsed For excellent vertue hath euermore bene hated of eiuil persones What men of this present time shal now do against you the selfesame thing haue their forefathers dooen in tymes paste agaynste the holy prophetes for none other respecte but because thesame Prophetes accordyng to the will of God dyd not holde theyr tongues from speakyng the trueth which trueth hath to eiuil disposed persons bene euermore odiouse By example of the sayd prophetes shal ye comforte your selues For whose names they attempted vtterly to abolish the memory of thesame is now high and holy with al creatures Yet neuerthelesse ye beyng in assured comforte through your innocencie and perfeict good liuing must haue no mynde ne thoughte to auenge your owne cause For they shal be assured not to escape without smarte in the ende for that they shall doe vnto you though for a season they seeme fortunate and flourishing rufflers in all pleasure and welth of thys worlde For suche are differred and reserued to tormentes whiche neuer shall haue ende But woe vnto you that are riche For ye haue your consolacion And therfore woe unto you ryche cobbes the whiche while ye may dooe solace delite your mindes with the treasoures honoures delectable enticementes of this worlde and dooe not remember ne thynke that it will erelong come to passe that this vayne felicitie and pleasaunce shall be taken away from you and after thesame shall ensue woefulnesse and sorowe neuer to haue ende Woe vnto you that are full for ye shall houngre Woe vnto you whiche nowe in this worlde hauing mynde on nothing but your bealies plaie the gluttons and take excesse of all delicate meates and drinkes more to pampre vp the bodie in luste then for the necessitie of nature as though ye were borne to beastly feedyng onely and to nothyng els and as though ye rather mayntayned your lyfe of purpose to eate and drinke then eate and drinke to maynteyne lyfeâ— and beeyng full paunched with gorge vpon gorge haue no mynde to relieue your poore brethren perishing for famyne as though ye were borne to fede none but your own selues and were not bounde to relieue the necessitie of your neighbour Woe vnto you for whan both these corporal meates and drinkes wherwith ye so delicately and volupteously fede your selfes yea and the bealie too which gourmauÌ„deth shal be consumed than shall ye be houngrie and fynde no reliefe Than shall ye wishe that ye might be so happie as to haue but one of the lytle crummes that
heauenly ne proceded from man and therfore called the woorde of God The sonne of man leaueth no place voyde but casteth his sede abrode euery where but partely through the malice of Satan and partely through the defaulte of man it happeneth that the commyng vp and growyng of it proueth well but in fewe For the seed that fell by the waye syde betokeneth them whiche after a light sorte and negligently or slugyshely do heare the woorde of God and byanby or euer it can any thing settle in theyr myndes commeth the deuil and putting into them contrarie thoughtes taketh out of theyr mynde all that they hearde as one enuying at theyr welth and with wicked suggestions doyng all the let he can that they maye not atteygne saluacion For as the sonne of manne laboreth by all meanes possible to bryng sinners to saluacion so doeth the other leaue nothyng vnattempted to drawe as many as euer he maye to damnaciō he therefore immediately after the castyng foorth of the seed of the woorde euangelicall flyghyng sodaynely to it dooeth gather it vp ere it can cleue and sticke fast in the mynde so that by this tyme it forceth nothyng at all to haue heard it Furthermore the sede receyued in stonie grounde dooeth sygnifye them whiche hearyng the woorde receiue it with ioye and laye it vp in their mynde so that lyke the freashe grene blades of late sowen corne newely shotte vp aboue grounde they shewe some hope and tokens of godlynes of themselues in certain outward thinges But forasmuch as the thing which they haue heard is not throughly impriented in them nor hath not taken sure rootyng as it wer in the inmost affeccion of their hertes they are for a litle time obedyently rewled after the word of god but whan any bloustryng storme of euils dooeth arise they quaille and forsake their good beginnyng For an easie thyng it is in prosperitie to kepe the doctrine of the ghospel but if thou haue not throughly sucked and conceiued an earnest affeccion zele towardes true godlynesse than at whatsoeuer tyme aduersitye requireth that same stout strength of an euangelicall hert that same face of holynesse shewed for a tyme doeth vanishe away Now the sede that fell emong thornes dooeth sygnifie them whiche after that they haue receiued the sede of Goddes woorde beare away with them no frute of true godlynesse thereby because that their affeccion towardes better liuyng is stifled and oppressed with cares of this world with ryches and with the sensuall pleasures of this presēt life But the sede that was cast vpon good yearth betokenethe them whiche with a sincere herte taking dilygent hede and being void from all vaine affeccions dooe receiue the holsome worde and lay it vp in their memorie and cause it throughly to synke downe into the bottome of their affeccions so that by no assaulte of euils thei can be remoued from the earnest exercise of godlynesse ons entered and begonne No man whan he lighteth a candele couereth it with a vessell or putteth it vnder a table but setteth it on a candelsticke that they whiche entre in may see light Nothyng is in secrete that shall not cum abrode Neither any thyng hid that shall nor be knowen and cum to light Take hede therfore how ye heare For whosoeuer hath to hym shal be geuen and whosoeuer hath not from hym shal be taken euen that same whiche he supposeth that he hath This parable therfore did Iesus vouchesalue to expounde to his disciples seuerally by themselues partely because they should learne in other parables after lyke maner with a godly curiositie to serche out the derke menīg of them and partely that afterwarde whan due tyme and occasion should be they myght preache openly to al creatures the same thing whiche they had at that tyme heard in secrete For the vnderstandyng of holy doctrine is a cleare lyghte And he that geueth parte of this lighte abrode to others dooeth not geue it to the entent to haue it kepte hidden but that it maye shewe lyghte abrode to many For no man saieth he doth light a candell beeyng lighted dooeth couer the same with a vessell ne setteth it vnder the table but he fyrst setteth it on a candlesticke to the ende that suche personnes as come into the house may se light For there is nothing deliuered vnto you now priuately or entrieked or wrapped in derke parables but the same hereafter must be opened to the whole world nor nothing is now so derke or so closely hydden frō the vnderstandyng of the vnlearned but the same in processe of tyme shall be brought out by you and shal bee sette forth to the knowlage of al creatures Wherefore ye muste take euen verye speciall good heede that ye with great carefulnes imprint in your mindes the thinges that ye now heare so that nothyng fall out of your remembraunce or peryshe He that greedily receyueth the vnderstandyng of the mistical doctrine of god diligently laieth the same vp in his heart as a treasure declareth hymselfe worthy to haue mo thinges committed vnto his credite forasmuche as he diligently kepeth that whiche is geuen vnto hym For he that hath shall haue more geuen hym but whoso through his owne negligence leseth the thyng that he once had suche an one shall not onely haue no more geuen vnto him but also euen that same whiche he semed to haue shal be taken away from him because he so rechelesly kepte the euangelicall treasour wherewithall how muche the rycher that one is so muche the more doeth he couet to be still ferther and ferther enriched Than came to him his mother and his brethren and they could not cum to him for preasse And it was told hym and said Thy mother and thy brethren stand without and would se the. He aunswered and said vnto them My mother and my brethren are these whiche heare the word of God and doe it And concernyng suche lyke matters as these are the lord Iesus put foorth many other parables vnto the people all which euery one of them he expoūded seuerally vnto his disciples And because the Lord would declare what a precious thyng the doctrine of the gospell is and with how great diligēce and carefulnesse it ought bothe to be taughte and to be receiued it happened on a certain day that while Iesus was teaching the people his mother his brethren came to the place beyng very desirous and faine to haue spokē with him about sum matter whatsoeuer it was concernynge theyr familye and houshold And thei could not cum to him for the thicke preasse of the multitude wherfore there was word geuē him by others that his mother and his brethren stode at the dore being desirous to speake with him But Iesus to declare that the woorde of the ghospell is a more precious thyng then that it ought to be broken of or interrupted for any worldly affeccions or for any care of
beyng grosse and wieked and veraye well to be resembled to those swyne into whiche the deuils did flitte whan they lefte the man Neyther was the open publyshyng of this man whom the sayed deiuils had to fore possessed altogether in vayne For many did beleue and meruayl at the thyng And certes by this exaumple or figure did the lorde Iesus geue a lesson to vs that the grace of the ghospell ought to be profered to euery bodye bee they neuer so wieked but yet notwithstandyng that thesame is not to bee thrust in theyr lappes beeyng vnwillyng to receyue it and also refusyng it But agayne on the other syde they muste be so leafte and forsaken that some sparke of true godlynesse be lefte emongst theÌ„ whiche one daye in tyme to come maye by occasion appere and sparcle vp ¶ And it fortuned that whan Iesus was come agayne the people receyued him For they all awayted for hym And beholde there came a man named Iairus and he was a rewter of the sinagogue and he fell downe at Iesus fecte praying hym that he woulde come into his house for he had but one daughter onely vpon a twelue yeares of age and she laye a dying Iesus therfore went backe agayne by shippe into Galilee from whence he had come where he was now greatly spokeÌ„ of and wondreful in euery maÌ„nes mouth at his returnyng a great multitude of men receiued him which with great missyng of him did looke for his returne from the Gerasenes And beholde eftsons an occasion whiche mighte declare aswell howe readye Iesus was to helpe euery body bothe ryche and poore good and bad as also how muche behinde they were in beleuyng and trustyng of God which emong the Iewes semed to be chiefe pillours of religion then those whiche emong the inferiour people were accoumpted moste vile and abiect For one of the chiefe of the Synagogue called Iairus came to Iesus this Iairus had a daughter within a litle ouer or vnder about the age of twelue yeares and she was euen nowe in dying He fell downe therfore at the feete of Iesus desyryng that he woulde vouchesalue to come home to his house and to helpe his daughter whiche euen at that present laye in dying After suche a like sorte is the phisician wont to be called in a tyme of vrgeÌ„t nede Come proue what thou canst doe howe muche more full was the feithfull truste and beliefe of the Centurion whiche sayed that it was no nede of his bodely presence but that Iesus was hable with a mere woorde of his mouthe to helpe and to heale whom him lusteth Iesus folowed the desire of Iairus and made haste towardes his house But as he went the people thronged hym And a woman hauyng an issue of bloude twelue yeares whiche had spent all her substaunce vpon phisicians neyther could be holpen of any came behynde hym and touched the hem of his rayment and immediately hir issue of bloude staunched â—nd Iesus sayed who is it that hath touched me whan euery man denyed Peter and they that were with hym sayed Maister the people thruste thee and vere thee and sayest thou who hath touched me And Iesus sayed some bodye hath touched me For I perâ—eynt that â—ertue is goen out of me Whan the woman sawe that she was not hid she came treÌ„blyng and fell at his fecte and tolde hym before all the people for what cause she had touched hym and howe she was healed immediatly And he sayed vnto her daughter be of good coumforte Thy feyth hath saued thee goe in peace And loe in his goyng on the waye thitherwarde by reason that the throng of people wexed thicke about him on euery syde so great was the desyre of euery bodye bothe to heare him to see him Iesus was in manier borne downe emong them And euen emongst the thickest of the people there hadde wroong and thrust in emongst them a certain in woman which had been sicke by the spare of twelue yeares of the bloudy flixe a disease lothely and muche to be abhorred And for loue of health she hadde bestowed all her substaunce vpon phisicians whiche from time to tyme fed her forth with fayre promises of easing her paine â–ª howbeit they holpe her nothyng at all but cast her into another disease of pouertie more then she had afore There this good wise womaÌ„ beyng destitute of all mannes helpe tooke her refuge vnto goddes helpe conceyuyng a meruaylous truste in Iesus that if she might touche any parte of hym or any thyng about him she should be healed Notwithstandyng muche ashamed she was to come forth before hym and to discouer her foule disease that was to be a shamed of But willing as it were by preuâ—e stealth to geat from him the benefite of her health she crepte and gotte to hym behynde his backe and touched the vtmoste skirt of his garment whiche with the throng of the people was drawen this waye and that waye And immediately she perceiued her disease to be gon and the bloudie flixe to be clene stopped And verayly Iesus nothyng enuyed the sycke woman that had her health but willyng to shewe vnto the rewler of the synagogue and to the other Iewes a paterne of perfect feyth sayed Who hath touched me Whan others that went nexte vnto hym sayed that they had not touched hym Peter and the other disciples whiche were nexte vnto Iesus neuer from his heles saied Maister a thicke presse and throng of people doeth on euery side come vpon the and thrust thee and as thoughe there wer but two or three here doest thou aske who hath touched thee But Iesus geuyng a by woord that his speakyng was of no common manier of touching as his disciples did mene aunswered some bodie hath touched me not after the common facion of touchyng one another in goyng but otherwyse He knoweth it himselfe whosoeuer it be for I at the touching felte a certayne vertue procede forth from me vnto the partie that touched me Whan no bodie made aunswer and Iesus cast his iyes aboute all the coumpaynie as thoughe he soughte who it was that would priuily haue stolen this benefite the woman knowing that what she had doen halfe by stealth was not vnknowen to Iesus came foorth before him with great feare and fallyng down at his feete confessed before all the people bothe for what cause she had touched hym and also howe she was immediately healed of her disease whereof she had been sore sicke whole twelue yeares space the physicians takyng great labour about her in vayne The moste mercifull Lorde droue her parforce to this confession not to shame the woman by detectyng her but to declare vnto the Iewes how muche and howe great a thyng it is that an assured feith maye doe But Iesus comfortyng the woman beyng now in feare and lookyng for no lesse then a great rebuke for hir presumption sayed daughter thy feith hath deserued to haue thy health geuen thee
Iewe sawe one that was a Iewe and beeyng himself a man of Hierusalem saw one of Hierusalem spoiled wounded and liyng halfe for deade and yet passed by no whyt moued with any drop of pietie or compassion After all this it chaunced a certaine Leuite to passe by thesame way at whose hande a man might iustelye haue looked for the due obseruyng and kepyng of goddes commaundemente for that he beeyng a manne dedicated to the temple was a ministre of goddes holye seruice and therefore oughte to haue beene a man of deuocion And this man euen as the other hadde dooen thoughe he sawe the wounded man well enough yet passed foorth on his waye and dyd no helpe at all to his brother and countreyman of thesame citie that himself was of After both these it happened that a certaine Samaritane passyng thesame waye on a iourney that he had to goe espied the man that had bene robbed and laye halfe aliue halfe deade and meruailyng what the matter was he drewe nere vnto him and perceiuyng the extreme mysfortune of the man was moued with pietye and compassion towarde this Iewe whereas himselfe was a Samaritane and yet the Iewes do veraie sore abhorre and hate al Samaritanes Nor he did not onelye take pietye on him but also the hindraunce of his iourney nothyng passed on he wente vnto him and poured wine and oyle into his woundes and than bound them vp And not thinkyng enoughe to haue played him suche a kinde parte he tooke and sette him on thesame beaste that hymselfe rode on and carried him to an ynne and there made prouision that he shoulde bee diligentely attended and looked vnto for that his iourneye required suche haste that he coulde no longer tarye he drewe foorth twoo pieces of siluer coyne whiche they called denaries amountyng as is afore saied to a couple of shillynges sterlyng or thereaboute and deliuered theim to his hoste the ynne keper that he shoulde see the wounded man well attended and kepte vntil suche tyme as his iourney beeyng dooen he shoulde returne thesame waye backe agayne saying Myne hoste ye haue money for the purpose see to this man at my coste and charge That yf ye shall bestow any thyng aboue this summe that I haue deliuered you ye for your parte shall not be a loser of a mite by it rekon it to me whan I returne again this way and whatsoeuer ye laye oute vpon him I shall paie it you again Whan our Lorde had all this spoken he saied vnto the lawier Whiche of these three seme vnto thee to bee neigh boure vnto the partye that had fallen into the handes of the theues then aunswered the lawier He whiche beeyng moued with pietye did coumforte and helpe him in his distresse Then sayed Iesus ferther and in this poynte also hast thou made a right aunswere and a true see thy lyfe bee lyke aunswerable vnto thy woordes and bee thou willyng rather to bee lyke to the Samaritane then to the pryeste or the Leuite With this parable the lorde Iesus reproued and checked the pride of the Iewes whiche thought themselfes enoughe and enoughe againe to loue God because they wer good churche mē and daily goers to his temple because they kylled beastes in sacrifice vnto hym because they carried his commaundementes about with theym written in the skirtes of their garmentes because they had God and the lorde euermore in theyr mouth whereas God doeth nothyng passe on such wurshippyng but is more delited with the secrete affeccion of the syncere and pure mynde But towardes the neighbour they felte no mocion at all of charitie as men liuyng to the behoufe of theymselfes and no moe yea and also repynyng at the welfare of theym whome it had beene their partes to helpe that if they dyd any good turne or pleasure they dyd it not to any other persones then of their owne fecte wheras euery one man ought to be neighbour to an other yf the case at anye tyme require helpe or succour The priest and the leuite by birth and nacion were neighboure to the wounded man but the Samaritane where by birthe and kynde he was his enemie in charitee and loue became his neighbour The religion of the Iewes diuideth nacion from nacion But the ghospell knoweth not suche manyer diuersyties ne difference but is euer glad to profite and doe good to all men withoute respecte or accepcion of the persone As the lorde hymselfe came to saue all creatures beeyng called of the Iewes a Samaritane in the waye of reproche at a tyme whan it was but the vilainy of callyng hym by that woord doeth not offende al the vniuersal nacions of the worlde forasmuche as they fynde the thyng that is comprised vnder that name to bee for theyr healthe and safegarde For Samaritanus emong the Syrians is as muche to saye as a keper And veraylye he was the true keper and shepehearde which dyd suffre nothyng of his to perishe whether they were sickelye bruised or wandreyng aboute as straighes but wished all menne to bee partakers of the eternall lyfe at leaste wise as muche as in him laye All the vniuersall progenye of mankynde beeyng throughe the malice of Satan spoiled out of the clothing of innocencye sore wounded with all kynde of vyce cast aside destitute of healpe halfe dead and euen at the nexte doore to desperacion Iesus cummyng down from heauen vouchesalued to visite and see them and to the ende he myghte the better helpe them by takyng mannes nature on him he came veray nere to manne bothe seeyng and beeyng seene hearyng and beyng heard felyng and beeyng felt and hauing pietie on our extreme distresse he tooke vp our synnes and beare them on his owne bodye he dyd in his owne propre persone suffre that we had deserued and thesame Iesus hath seene to the curyng of vs who neuer turned his face from any synner were he neuer so vyle or abiecie whereas the proude and disdeignefull prieste passethe by hym euen then geuyng vp the ghoste whereas the Leuite neglecteth hym biddyng God haue mercye vpon him and so goyng foorth on his waye as he hadde begonne lefte he shoulde susteine some hindreaunce or damage in the thynges of the worlde whyle he helpeth hys neyghboure And this Samaritane Iesus too hath his hostes and inneholders to whom he leaning the yearth and ascendyng into heauen dooethe committe the wounded man to bee well looked vnto promysyng a rewarde in heauen yf through the aboundaunce of charitie they shal haue layed oute anye thyng more then was commaunded for the healyng of the pieteous bodye And by these inneholders are to bee vnderstanded the Apostles and theyr successours by whome euen at this daye he doeth cure and healpe mankynde and gathereth thesame from the violence of theues into the hostrye of the churche where the woundes of synne are healed Therfore where by the doctryne of the ghospell euen our veray enemye also muste be loued and whereas accordyng to the profession of the
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
say vnto his disciples Beware ye of the leauē of the phariseis which is hypocrisie Endeuour your selfes earnestly to be suche as ye would be taken for Nothyng that is cloked shall frō hensfoorth be hable long to be hidden There shall a tyme come whiche shall vttre and make manifeste vnto the worlde aswell your innocencie as also their malice Neither is there any thing now at this presēt so close vnder couerte whiche shall not shortly bee vncouered ne any thing so secretely hidden the whiche shall not cum to the open knowlage of men Wherefore beware ye that all your life be void of all cloking or counterfayte glose and that ye neither speake ne do no nor yet thinke any thyng alone by youreselfes which ye would not by your good willes haue to be knowē of al creatures for whatsoeuer ye shall now speake priuelye in the derke shal one day in time to cum bee reported agayne in the clere light and whatsoeuer ye shall nowe saie to folkes in their eares within your bedchaumbers shall one day bee openly talked in the house toppes The trueth shall offende the wycked sorte beeyng peinted with a counterfait semblaunce of godlynes But leat not the feare of any euil person lede you away from the sincere preaching of the trueth of the gospel The vttermost extremitie of all the mischiefe that they can doe to you is but to kylle yea and the bodie onelye can they kille But thus muche doe I say vnto you my frendes forasmuche as ye maye boldely truste on my sure defence leatte not the crueltie of these felowes anye thyng at all feare you who though they attempte all that euer may bee dooen may sleagh the poore carkesse and that doen they haue nothing besides to dooe any ferther harme vnto But he dyeth not that is slayne for my cause That if your fantasie be to take feare for to bee one of counsayle in thys case it is good reason that the lesser feare geue place to the greatter and that he rather bee had in feare who hath power with a becke to destroye the whole man altogether And if ye wil nedes haue it shewed vnto you who is he euen God it is who onelye hathe power whan he hath kylled the bodye to caste the soule into hell too Leat not the cruelnesse of wieked persones make you anye thyng afrayde who can dooe you no more but lyghte harme nay can not dooe you any harme at al no and not that neyther but by the sufferaunce of God That yf ye shall vpon the dreding of man growe cleane out of kynde from the sinceritie of preaching the ghospell while ye laboure to eschue lyghte and transytory mysaduentures ye shall fall into harmes for euer to endure Leat therefore one nayle dryue out an other nayle and leat the feare of God dryue out the feare of menne And feare ye not leste ye shall peryshe before your day All men must without choice ones come to death neyther dooeth it force howe long a man hath lyued but howe well he hath liued And blissedly dooeth he departe hens whosoeuer dieth for my names sake And yet shall no suche thyng chaunce beefore the tyme prefixed vnto you by youre heauenlye father that ye shoulde not lyue a whit the longer though the feare of death should neuer so much vexe your mindes Yea and that poyncte also will youre father prouyde for that euerye one shall dye at hys due tyme. Although these thynges seme in apparence to bee dooen by chaunce and at all aduentures yet shall there nothyng chaunce vnto you but by the permission of youre father who careth for all thynges belongyng vnto you What is of a lower pryce or a thyng more contemned then a selye sparow May not a man bye fyue of them for two ferthinges And yet doth not God leaue them vncared for and not so muche as anye one no not euen of the vileste vermine liuing doeth perishe without the knowelage of the heauenlye father But as for you whome he hath specially pyeked and chosen a veray fewe in number out of all the reste to sette furth the glory of hys name he dooeth so greatelye not leaue vncared for that he hath euen the veraye heates of youre heades numbred out by tale Agaynste the will of hym it were a wickednesse to striue for nothing will he desyre but what he shall know to be beste Therefore all youre carefulnesse concernyng youre lyfe caste ye full and whole vpon hym He that taketh care for the selye sparowes will not leaue you vncared for being so ferre better then all the sparowes in the worlde I saye vnto you euery one whosoeuer confesseth me before men him shall the sonne of man knowlage also before the Aungells of God And he that denieth me before men shall bee denied before the Aungels of god And whosoeuer speketh a worde againste the sonne of man it shall be forgeuen him But vnto him that blasphemeth the holy goste it shal not bee forgeuen When they bring you vnto the synagoges and vnto the rulers and officers take ye no thought how or what thing ye shall aunswer or what ye shall speake For the holy ghoste shall teache you in the same houre what ye ought to saie Wherefore bee not ye of the will for feare of any eiuilles or mischiefes whiche men may bee hable to dooe vnto men to fall from the profession of my name as menne remembryng that by these affliccyons lastyng but a shorte while lyeth the waye to euerlastyng blisse For he shall not bee a partaker of the ioye who shall refuse to bee partaker of the worldely reproche Albeit this open shame here emong men is the true glorye before god For this one thing I say to you of assuraunce whosoeuer shall professe my name here in presence of menne whiche to dooe shall afore the worlde bee a thyng odyous and detestable I also shall professe hym at what tyme the maiestie of the sonne of God shall bee opened and shewed foorthe in the face of the Aungels of God And contrariewise whoso shall not acknowleage me here in the face of men shall not bee knowen of me beefore the Aungels of God I knowe that the infirmitie of this humayne bodye of myne shall bee a slaundre vnto manye but a faulte whiche eyther procedeth from a man beeyng deceyued by a wrong opinion or elles cummeth of the weakenesse of nature although it be greuous shall neuerthelesse bee easilye forgeuen Therefore that they call me Samaritane a drinker of wyne a frende of the publycanes and Iesus the carpenters sonne shall soone bee releassed yf they amende For it is a reproche whereunto the weakenesse of thys bodye hathe opened an entreaunce and occasion But whoso shall speake raylling woordes agaynste the holye ghoste through whome God woorketh these miracles because suche an one doothe of a sette and prepenced malice wetingly and willingly resiste agaynst the glory of god he shall not fynde any
of god And whoso casteth hymselfe doune in his owne herte shal be exalted on high in the sight of God They brought vnto him also young children that he should touche theÌ„ When his discyples â—â—we it they rebuked them But Iesus whan he had called them vnto him said Suffer children to cum vnto me and forbid them not For of suche is the kingdom of god Uerilye I saye vnto you Whosoeuer receiueth not the kingdom of god as a child shall not enter therein And beholde an other occasion whereby for the Lorde to commende vnto vs humilitie and softenes coupled with simplicitie and plainnesse Mothers brought their young babes vnto Iesus to the entente he should touche them and blisse them thinkyng that it shoulde come to passe that thesame chyldren should by that meanes be in the more safetie froÌ„ suche chaunces and diseases as that age is commonly woont to bee in daungier of The dyscyples whan they saw the thyng rebuked the women because thei did with suche tryftyng matters trouble the lorde hauyng otherwyse as they thoughte his handes ful enough of bussinesse already But Iesus although he knewe al thissame to bee dooen by his said disciples of a certayn good diligence declaring their readinesse to dooe their duetie towardes hym yet to expresse vnto vs an exaumple of simplicitie of humilitie and of innocencie and al vnder one to geue â— lessoÌ„ vnto pastours that they ought not to despise any body be he neuer so meane or so weake he called his disciples together vnto him saied Suffre ye the children to cum vnto me nor be not against it that thei may be brought vnto me for vnto suche belongeth the kyngdom of god Leat an exaumple be shewed foorth vnto all creatures that they may vnderstande to what degree of perfeccion they ought to grow These litle ones knowe no fashions of clokyng ne counterfaityng they are not acquaynted with pryde ne haultnesse of â—ooke they knowe not the way to strike agayn whan they are steiken they can no skill to geue reuiling wordes again thei know not what auarice meaneth they can no skill of ambicioÌ„ it is mere innoceÌ„cy that is in them it is mere simplicitie without any fraude or guile This woorde I saye vnto you to truste vnto the kyngdome of God receyueth none but suche as bee reforged and chaunged accordyng to this paterne Therfore onlesse a man cum to the doctrine of the gospell with the lyke simplicitie that these children are of he shal not enter into the kingdome of God And a certain rewler asked him saiyng Good maister what ought I to do to obtein eternall life Iesus said vnto him why callest thou me good None is good saue god onely Thou knowest the coÌ„maundemâ—â—es Thou shalt not coÌ„mitte aduoutry thou shalt not kill thou shalt not steale thou shalt not beaâ—e false witnesse honour thy father and thy mother And he said aâ— these haue I kept froÌ„ my youth vp Whan Iesus heard that he said vnto him yet lackest thou one thyng Sell al that thou hast and distribute vnto the poore thou shalte haue treasure in heauen and cum folowe me Whan he heard this he was sorye for he was very ryche Whan Iesus sawe that he was sorye he said With what difficultie shal they that haue money entre into the kingdom of god It is easier for a camel to go through a nedles iye then for a riche maÌ„ to enter into the kingdome of god And they that heard it said And who than can bee saued And he said The thynges whiche are vnpossible with men are possible with God Than agayne came there vnto Iesus one of the great states and the heademen as one that shoulde bee euen in verye facte a plain declaracion what it ment that Iesus had saied concernyng the state of chyldren And thus sayed the great man Good maister what maye I dooe to atteyne euerlastyng lyfe Than Iesus willyng to notifie that this surname good serueth to none but to god onely who of his very propre nature is good aunswered hym thus Why dooest thou cal me good None is good sauyng god only not for that the lorde dooeth not acknowlage the surname of good as due vnto hym as touchyng that he was God but because the sayed ryche man attributed the woorde good vnto Iesus as beeyng a man yea and woulde peraduenture haue taken it to himself too if any such occasion had cum in place He therfore did not after a right sorte call Iesus good whom he did not yet beleue to bee god And for this cause did the lord at that time refuse the honour of this title because he wel vnderstâ—de the demaunder of the question not to be vtterly voyde of swellyng pryde as one that thought himself to abounde in many good woorkes And Iesus because he would shewe foorth the mannes sore saied Thou knowest the preceptes of Moses lawe that is to wete Thou shalt not kyll thou shalt not committe aduoutrye Thou shalt not doe thefte Thou shalt not beare false witnesse Honour thy father and thy mother To these woordes sayed the other as one myndyng to beare a way a prayse and commendacion of perfite righteousnesse Al these poyntes euery one of them haue I duely kept euen from the beginnyng of my youth This saiyng was not ferre from that saiyng of the Pharisee aboue specified but it was a great dele short of the symplicitie of the young chyldren laâ—t afore declared One faulte therfore there was opened hereby but there was an other priuie faulte hidden besides also whiche made him vnapte for the kyngdome of God Iesus therefore because he woulde discouer the other fault too said Thou lackest one pointe yet That if thou wylt enter the kingdome of the gospell goe thy waies sell all that euer thou hast in thy possession and by distributyng it abrode in almes to the poore laye vp a treasure for thy selfe in heauen That dooen beeyng free and rydde from all lette and vncoumbraunce come than and folowe me The sayed demaunder whan he had heard these wordes was striken with great sorow for he was exceding ryche He was not yet reduced nor broughte to the paterne of a young child forasmuche as the loue of rychesse had possessed his herte Than Iesus seing hym to depart an heauy man who did in suche sort sue for to come to the blisse of the kyngdome of heauen that neuerthelesse he coulde not contemne the rychesse of this world turned to his disciples and as one beyng in a great meruail he saied How hardely shall those whiche are heauy laden with the burden of rychesse enter into the kyngdome of God through the narowe gate For an easier thing it is for a camell to perce through the iye of a nedle then for a riche man to entre the kingdoÌ„e of god The disciples beeyng with these woordes sore troubled in their myndes saied If no ryche maÌ„ do entre thyther who
frendely countenaunce and theyr garmentes glitteryng in maner of clere brightnesse or lightning Thissame veray lightnesse and sight of the Aungels had been an open semblaunt of the triumph of an arysing agayne to lyfe And whan the weomen beeyng throughly afrayed with this straunge syght cast their countenaunce and iyes downe vpon the grounde and durst not loke streight vpon the maiestie of the visioÌ„ being a thing aboue the reache of mans nature the sayed Aungels with mylde and amiable speakyng vnto them doe ease and recoumforte the hertes of them beeyng astouned with that soodayne feare O ye weomen saye the Aungels why doe ye seke hym in the graues of the dead which is a liuesman In dede here was he layed whan he was dead but nowe forasmuche as he is reuiued agayne he is not in graue where the dead doe reste but he is arysen agayne from death to life and walketh a liuesman emong the lyuing He had by his owne woordes foreshewed that dye he should he had foreshewed the tyme also the kynde of his death but thesame had also foreshewed that he would on the third day returne to lyfe againe Ye belieue hym to bee dead because ye sawe it belieue ye also that he is arysen againe to life For he will not in this pointe deceyue you whiche on the other parte tolde you trueth Hath sorowe and trouble of mynde made you to forget all thynges that he tolde you of aforehande Lette it come to your remembraunce againe howe that of all these thynges whiche haue nowe been dooen he leafte not any one poynte vnspoken of or vntolde aforehande whan he was yet in Galile For he tolde you afore that it was so decreed by the wysedome and ordeynaunce of his father that for the redempcion of mankynde the sonne of man should be deliuered into the handes of synners and that he should bee accused should be beaten and should be setfurth to receyue al kyndes of mocking skorning and finally that beyng hoighced vp vpon the crosse he should be put to death but yet that he thesame man should on the thirde daye returne to lyfe agayne Call ye the tyme well vnto your knowlage He was taken downe from the crosse well towardes the euentyde of the preparacion daye and layed here in thissame graue that daye is rekoned for the firste daye from his death All the whole Sabboth day he rested in his sepulchre Nowe is this the dayspring of the third day which third day himselfe arising together with thesame hath willed to be gladsome and prosperous to all the whole worlde After these woordes spoken the Aungels vanished awaye from theyr sight ¶ And they remembred his woordes and returned from the sepulchre and tolde all these thynges vnto those eleuen and to all the remnaunt It was Mary Magdalene Ioanna and Mary Iacobi and other that were with them which tolde these thynges vnto the Apostles And theyr woordes semed vnto them feigned thinges neyther beleued they them Than arose Petur and ran vnto the sepulchre and loked in sawe the linen clothes layed by themselfes and departed woondreyng in himselfe at that whiche had happened Than the wemen through the Aungels bringyng them in remembraunce doe call to memorie the Lorde Iesus woordes by the whiche he had tolde aforehand vnto his disciples aswell his death as also his resurreccion Whervpon leauyng the monumente they make hast to the eleuen Apostles and the other disciples who for feare of the Iewes lay in secrete places here some and there some gathered together and had euen themselues too forgotteÌ„ in maner all thinges that Iesus had tolde them and wer now in manier in despayre and to them doe the weomen bryng newes what they had seen and what they had heard of the Aungels The first weoman Eue beeyng deceyued by the serpent allured her housebande Adam to doe amysse these deuoute weomen beeyng taught by the Aungels doe moue and exhort men to promptenesse of beleuing Therfore because the weomen kynde shoulde not euermore without any ende continue in slaunder and oblique for death that had issued out of them into men the moste gladsome tidinges of lyfe restored agayne doethe therehence procede from whence the occasion of death hath first issued Now the weomen whiche brought the fyrst newes of the premisses vnto the Apostles were Marie Magdalene the systur of Lazarus Ioanna the wyfe of Chusa Herodes agent and factour Mary the mother of Iames the younger whiche was also called the systur of Mary the Lordes mother and many other weomen whiche in coumpany of these were woont to goe with Iesus where euer he wente But for the vncredible matâ—er that they brought newes of the weomen beyng estemed to bee vessels sumwhat fraile founde no suche regarde as to bee credyted emong the Apostles whom the Lorde for suche consideracion suffred to bee the slacker to beleue that the assured trueth of hys resurreccion myghte by the moe euidente proufes and tokens bee confyâ—med Therfore what the sayed weomen reported of soodayne seeyng of the aungels of the stone in a momente remoued from the mouth of the sepulchre semed to the Apostles and disciples to bee some poynte of dotage suche as reigneth in weomen because that thys sexe of woman kynde hauyng the conceipte of their imaginacion somewhat infected and corrupte through the weakenesse of reason and of good iudgemente in them doe many times belieue themselfes to see that thei see not and heare that they heare not And although they did not belieue it to be a mattier of trueth that the weomen reported yet dyd theyr earnest affirmyng of it and standynge therin thus muche auayle that Peter arysyng from the place where he sate ran furth to the monument and puttyng hys head in and lokyng afore hym he fyndeth not the body but the pieces of linnen in whiche the body of Iesus had been wound vp he seeth liyng there aside in a place by themselfes And yet not so neyther dyd he belieue that the Lorde was arisen agayne from death to lyfe so diepe forgetfulnesse had there taken hym of the thynges which Iesus had sayed but awaye he went from the sepulchre meruaylyng with himselfe what had befallen and doubtyng whether any body had taken awaye the bodye out of the monument and castyng many soondry thynges in his minde by whom or of what entent and purpose thatsame poynte had been dooen that the body taken awaye he sawe the linen pieces leafte behynde as thynges laysurely taken of from the body whiche could not without some buisinesse haue been plucked of and for that he sawe thesame linen pieces not cast aboute at auenture here one and there one but handesomely layed vp in theyr place and ordre the kerchefe wherwith the head and face of Iesus had been couered beyng layed by it selfe aparte from the rest ¶ And beholde twoo of them went thatsame daye to a toune called Emaus whiche was from Hierusalem aboute three
his manhed bringing in stede of man a vain vision similitude of man Some contrariwise woulde take from him his godhed falsely saying that his beginning was but than whan he was borne of the virgin Mary because they being blinded with yerthly affeccions coulde not attain the mystery of Gods counsaill howe very God toke vpon hym to bee very man that one person shoulde bee both that in the meane while nothing should be withdrawen from the immutable nature of god and yet the perfectnesse of his manhed shoulde still remain I shall therfore set forth sum thinges more plainly in the ghospell so much as the spirit of Christ hath vouchsaued to open vnto me and asmuche as he had thoughte sufficiente to obtein saluacion by thorow the faith of the ghospell But as I began to say forasmuche as there is nothing any where emonges all the thinges that euer God made wherof we may make comparison whiche can throughly agree with the truth of the godhed I must though improprely vse the termes of thinges that our vnderstaÌ„ding is acquainted with to thintent that I may geue some knowlage to other of thinges whiche passeth all mens vnderstanding and vtteraunce Therfore as holy scripture calleth God that most excellent minde whiche mind is both greatter better then all thinges that can be imagined euen so it calleth his onely sonne the woord of that minde For although the sonne bee not the same that the father is yet he is so very lyke the father that a man may see the one in the other that is to say the father in the sonne and the sonne in the father But the resemblaunce of the father the sonne whiche in mans generacion is many waies vnperfit is moste perfit in God the father and his sonne And there is nothinge which dooeth more fully and euidently expresse the very secrecye of the minde then the true declarynge of it by woorde for that is the very loking glasse of the minde whiche cannot be sene with bodely iyes And if we couete to haue any man knowe the will of our minde that thinge is broughte to passe by no meanes more certainly or quickely then by speache whiche beinge fetched out of the inward priuiâ—ies of the minde conueiethe by a certaine secrete efficacie the minde of the speaker into the minde of the hearer through the eares of the hearer Neither is there any thynge amonges men more effectuall to stire vp euerye mocion of their mindes then to vttre it by speaking For if we haue auctoritie we maye shortly appoynte with our woorde what we will haue done Therfore he is called the sonne because being equal in al other thinges with his father he is distinctâ— and differeth in onely proprietie of person He is called the word because god whiche in his own proper nature can no waies be comprehended woulde be knowen to vs by him neither was his pleasure to be knowen for any other cause but to thintente we mighte attain euerlastinge felicitie by the knowlage of him This birthe is not teÌ„poral or during but for a time ne yet this woorde is like to mans woorde There is no corporall thing in God nothing that passeth with time or can be conteined in place neither is there in him any thynge at all subiect to beginninge proceding age or any mutabilitie he is alwaye one whole and altogether in himselfe and the sonne is continually begotten of him euen such an one as he is himselfe eternall of him that is eternall almightie of him that is almightie most good of him that is best in conclusion God of God neither later in time nor inferior to hys father the euerlastinge worde of the euerlasting mind by the which the father speaketh to himselfe al waies as it were by a secret thought yea before the world was made being knowen to no body but only to himselfe and his sonne He did euermore shall begette the sonne in himselfe and in like wise did euermore bringe foorthe his almighty woorde he had no nede of any thinge that is create to whose felicitie nothinge can be added but of his naturall goodnesse he hath made this whole ingine of the world and set therin euangelicall mindes and mankinde as in the meane betwene aungels beastes to thinthent he might gather of thinges wunderfully create and also of himselfe the power the loue and goodnes of the makir thereof And as if there were a greate mighty king whatsoeuer he commaunded to be doen shoulde be doen by and by euen so the veraye almightye father hath made all thinges by his sonne and woorde And firste by this way he shewed furth his woord by whom he woulde be knowen as though he had spoken vnto vs himselfe And beinge so knoweÌ„ by the wonderfulnes â—f his moste fayre workemanship might wind himselfe into our inward mocions Therefore they do erre and go very far froÌ„ the trueth whiche thinke the worde of god to be so after him in time from whom it procedeth as emonges vs the mind goethe before the speache And so they also whiche take the worde of God by the whiche God the father hath made all thinges to bee numbred emonges thinges create But their errour is more rude grosse whiche do suppose the sonne and woord of God than to haue begun and neuer before whan he was borne bodily of the virgin Mary What thinge soeuer is create hath his beginning in time but the sonne of God was twise borne once of his father before time or rather with out time very God of him that is verily God Again he was borne of the virgin Mary in time appointed thereto eternally of the euerlastynge father very man of mankynde For it hath pleased God after this sorte to bringe furthe agayne to vs hys woorde that is to saye his sonne to thintente he mighte be knowen after a more plaine waye or more familiarly That person therfore is wicked which maketh argumente that Iesus Christ was nothinge els but manne or that contendethe him to haue beene create emonges other creatures The father did be get him that was bothe his sonne and his woorde yet all one after soundry waies once in time as touchinge his manhed and alwaye without all time as touchinge his godhed For beefore there was this vniuersall creacion of thinges both yearthly and heauenly the eternall woorde was alredy with the euerlastinge father And this woorde did so procede from the father that yet it remained still with the father He was of suche an inseperable nature with the father that by proprietie of person he was with the father And yet he did not cleue to the father as the accidente doeth to the substaunce But he was god of god he was god in God and he was God with God by reason that they both had but one diuine nature common to both They twaine were so bothe one that nothing made difference betwene theim sauing onely the proprietie of person of the
discyples with hym And Iesus walked vp and downe not farre from thence whiche thyng indede was doen to signifie a misterye thereby For Iohn was a fygure of Moses lawe and Christe was the auctour of the profession of the ghospell Therefore the law whiche was now come to the vttermost poynt stayed as though it coulde goe no further but shoulde ceasse byanby and giue place to Christ at hys comming and commit his disciples to hym but neuerthelesse in the meane while constauntly bearing witnesse of Christ and as it were deliuering the Sinagogue to the true spouse to be his churche Christe walketh vp and downe to declare that he should alway growe greater and greater and euery where gathereth disciples to heare hys heauenly doctrine Therefore whiles Iohn stoode and behelde Iesus as he walked knowyng righte well that the sayde Iesus dyd desyre and long for the saluacyon of mankynde and also did couet to geat disciples mete for hys heauenly doctryne Iohn turning him to the twooe disciples whiche stoode by hym beeyng theyr maister because he would put them to Iesu that was a better maister then hymselfe he poynted him to them with his finger as he was walking and sayde Beholde yonder is the lambe of God of whome I haue so often testyfyed who alone doeth take away all the sinnes of the wholle worlde I haue prepared you for him whosoeuer desyreth true and effectuall baptisme whosoeuer loueth true innoceÌ„cie and whosoeuer coueteth true and perfit health must nedes commit himself to his rule and ordre For they that were the true obseruers of Moses lawe as the lawe it selfe doeth witnesse did profit and goe forwarde thereby to the perfeccion of the ghospell that is to say from fayth to fayth wheras the Phariseis through their peruerse and ouerthwart loue of the lawe did persecute him whoÌ„ the law had coÌ„mended to theÌ„ Now Iohns disciples made their maister no aunswere but geuing credite to his worde they left the sayd Iohn that was the goer before the ghospell and folowed Iesus the auctour of the euangelicall health And they sayde neuer a woorde but folowed hym beeyng set on fyer with the loue of hys hye doctrine the hope wherof they had conceyued by the testimonie of Iohn But they dare not be bolde to moue anye communicacion to him with whome they had not bene acquaynted And Iesus turned about and saw them folow him and sayeth vnto them what seke you â–ª They said vnto him Rabbi which is to say if one enterprete it Maister where dwelleâ—â— thou He sayeth vnto them Come and see They came and saw where he dwelte and abode with him that daye for it was about the tenth houre Therefore Iesus perceiuing for what purpose they did folow him to declare how ready he woulde be to mete and ioyne with them whiche with pure mindes doe thirste and couet the doctrine of the ghospel he I say not tarying for theyr calling vpon hym of hys owne good will doeth encourage and alure their bashefulnes turning himselfe towarde them did beholde them as they folowed him not that he was ignoraunt whom they folowed or of what minde they folowed him but because he would shewe to other theyr woorth ye and mete affeccioÌ„ for the gospel He speaketh to them and asketh what they woulde haue to the intent that theyr desyre beeing knowen might also kindle and styre vp the myndes of other But they furth with declared themselues to bee verye desyrous to learne of him eueÌ„ by that very name they called him by saying Rabbi which worde in the Siryans tongue is as much to say as Maister wheris your abyding And vndoubtedly in that they called him Maister they confesse themselues to be his disciples And whereas they enquire of him where his dwelling place is by that they doe declare that they haue a will to learne of him certayn secret thinges more familiarely which peradueÌ„ture he would not speake openly before euery body Here now our lorde Iesus taking pleasure in theyr deuoute feruentnesse to learne maketh no excuse by reason of the nynesse of the night nor commaundeth them to come againe the day folowing neyther yet signifyeth to them where his house is in case they woulde at theyr conuenyente leysure visite hym But he ientlye and courteously requireth them to come talke with him at his lodgeing saying Come ye and se. For he perceiued that any delay shoulde haue bene paynful to theyr earneste desyre They reioycing in that aunswer beyng euen suche as they woulde haue wished for came thither and did not onely see the litle house where then Iesus had hys abidyng but also taried with him all that day and were so enflamed with his holy communicacion that not onelye they reioyced in theyr owne behalfe but mocioned and procured other also to come to the company of that felicitie And when they came to Iesus house it was almost the teÌ„th houre of the day that is to say nye vpon the goyng downe of the sunne For there is no tyme nor place vnfit or vnconueniente for to learne those thynges whiche pertayne to euerlasting welthe And the presence of the preacher of the ghospell oughte alwaye to bee in a redinesse For suche an one oughte he to be that taketh vpon hym to teache Christen philosophie and wisedome whiche is onely the philosophie that can no skill of any pryde or statelynesse One of the two which heard Iohn speake and folowed him was Andrew Simon Peters brother The same found his brother Simon first sayeth vnto him we haue found Messias which is by interpretacion anoynted and brought him to Iesus And Iesus beheld him and sayd Thou art Simon the sonne of Ionas thou shalte bee called Cephas which is by interpretacion a stone As concerning these two whiche had folowed Iesus by the counsayl of Iohn the one of them was Andrew Simon Peters elder brother to whiche Peter although he were the younger yet for the excelleÌ„t feruencie of his faith Iesus afterwarde did promise him the keyes of the kyngdome of heauen and committed his shepe to be fedde of hym after he had thryse professed hys loue towardes Iesu. The godly loue of the ghospell hath thys difference from that which man of himselfe is inclined vnto that if it haue gotten any notable treasure it hydeth it not or enuieth other for manye thynke that they dooe not possesse that thyng which is common to other aswell as to themselues but thys godly loue reioyceth that the commoditie therof shoulde be common to many Andrew being much comforted with so great felicitie for asmuche as by the report of Iohn but much more by the familiar communicacion of Iesu hymselfe he found it true that Iesus was that heauenly Lambe which onely should take away the sinnes of the world that he was the sonne of GOD the onely redemer of mankynde and that also he was Christe whiche was promised of the Prophetes and looked for so manye
to the Iewes of greater hatred and enuy wrought no miracle emong the Samaritanes neyther tourned he in to them but by the waye and at theyr desire nor yet dyd not he lodge emong them lenger then two dayes but forthwith he maketh an ende of his purposed iourney and so goeth forth on his waye into Galile Moreouer albeit his owne countrey lay in his waye here in this iourney yet would he not turne into it not that he did despise it but that by reasō of the contempte and lacke of belefe of his owne countreymenne to whom he was knowen and also of kindered as concerning his māhood he had no hope that the gospell should bring forth any fruite there and than his preaching should haue doubled the faulte of theyr vnbelefe For by this meanes theyr faulte was the lesse in not beleuing Iesus doctrine And whē our Lord was asked the questiō why he did not goe to his owne nacion to shewe of what power he was in his aunswer he vsed that auncient prouerbe whiche the common people vseth that is to saye a Prophete is nowhere contemned but in hys owne countrey and emong his owne kinsfolkes For such are the affecciōs of men that familiaritie bringeth contempt And they exteme many thinges for none other cause but that they come frō farre straunge countreys Furthermore forasmuche as in Galile by reason of Iohns testimonie and the miracle which Iesus hymselfe had doen there of late a ryght honest brute and fame was spred of him they of Galile receiued him when he came thither specially because at Ierusalem they had seen hym dryue the byers sellers out of the Temple and other thynges which he had doen there with great authoritie in the presence of the people for at that tyme they also of Galile were assembled at Ierusalem to kepe the holy and feastfull day All these thynges verily doe condemne the incredulitie of the Phariseis and betoken that the grace of the ghospell shall remoue from them to the Gentiles The Samaritanes doe beleue at the reporte of one symple woman They doe in maner force hym beyng a straunger to lodge with them They confesse hym to bee Messias and the redemer of the worlde when as yet he had not vouchsaued to worke any myracle emong them The people of Galile beyng but a grosse naciō and vnlearned in the lawe who neuer had any Prophete emong them after they had seen his miracles began to beleue They of Ierusalem both priestes Phariseis and Scribes which seemed to kepe moste perfectly the religion of the Iewes and also were excellently learned in the lawe did obstinately fynde faulte both with Iesus doinges and sayinges Therfore the more iust and religious euery man thought himselfe to be so muche the farther was he from the godlines of the ghospell and agayne the further of he semed in mannes iudgement from the knowledge of the Prophetes and the lawe whiche dyd promyse Christe and the more contrariouse to the Iewes religion so muche the nerer he was vnto Christe whom the lawe had promysed to come and more apte to receyue the doctryne of the ghospell So Iesus came agayne into Cana of Galile where he turned the water into wyne And there was a certayne ruler whose sonne was sicke at Capernaum as thesame heard that Iesus was come out of Iewry into Galile he went vnto him and besought hym that he would come downe and heale his sonne for he was euen at the poynte of death Then sayed Iesus vnto him excepte ye see signes and woonders ye will not beleue The ruler sayeth vnto him Sir come downe or euer that my sonne die Iesus sayed vnto him Goe thy waye thy sonne liueth The man beleued the woorde that Iesus had spoken vnto him And he went his waye and as he was nowe goyng downe the seruauntes met hym and tolde him saying thy sonne liueth Then required he of them the houre when he began to amende And they sayed vnto hym Yesterdaye at the seuenth houre the feuer lefte hym So the father knewe that it was thesame houre in the which Iesus sayed vnto him Thy sonne liueth And he beleued and al his housholde This is agayne the seconde miracle that Iesus dyd when he was come out of Iewry into Galile Therfore Iesus beyng entred into Galile wente againe to Cana a toune of the saied Galile where not long before he had turned water into wyne That miracle at the first being knowen but to a few when afterward it was commonly bruted abrode caused the people to haue some good opinion of Iesu but yet not suche as was wurthy for his dignitie for very fewe dyd beleue that he was Messias many toke him to be but a prophete Therfore Iesus went againe to Cana not to get any prayse for the miracle which he had doen there but now at this time to reape some corne of that sede which he had sowen secretly for this was the thing that he thirsted for coueted that is to say the faith of men wurthy of the ghospell and here againe an occasion rose to lay to the Iewes charge their vnbelefe for at that time there was in Galile a certaine ruler which was the Emperours deputie in prophane and temporall causes who was neither Iewe nor Samaritane but an heathen manne and clene contrary from the Iewes religion he had a sonne whom he loued entierly whiche lay very sore sicke and in great daunger of life in the citie of Capernaum when he heard that Iesus had left Iewry and was come into Galile he leauing his sonne at home departed out of the citie of Capernaum came to Iesus requiring him very earnestly to go with him to Capernaū and heale his sonne because the vehemencie of his disease was such that the sicke man could not be caried to Iesus for he was euē at the poynte of death when the forsayed ruler departed from hym Nowe Iesus declaring the faith of this ruler to be as yet vnperfit in that he dyd not rather beleue that his sōne could be healed vnles Iesus himselfe had gon thither as though he called vpon a physician or els as though Iesus could not restore euen the dead vnto life but Iesus rather rebuking the incredulitie of certain Iewes which would not beleue after they had seen his miracles sayeth vnto the ruler I doe alowe their belefe sayeth he whiche doe credit my woorde alone without confirmacion of miracles ye beleue not me vnles you see tokens and miracles The ruler was so myndful of his sonnes perill and ieopardy that he made no answer to this saying of our Lorde Iesus because he thought such cōmunicacion was but a wasting of time wheras the disease required a present remedie Therfore he requireth him more importunately to make haste to come to Capernaum before his sonne were dead as though he shoulde come in vayne in case he dyd come after he had geuen vp the ghost whereas it was as easie to Iesu to
Ierusalē the feast of the dedicacion and it was winter And Iesus walked in the temple euen in Salomons porche Than came the Iewes rounde about him and sayde vnto him How long doest thou make vs doubt If thou be Christ tell vs playnly When Iesus had tolde a long tale of these thinges that were straunge vnhearde of and far aboue the common capacitie of most men there fel a newe iar in opinions among the people for some sayde that whiche they had already many tymes sayed whensoeuer he disclosed theyr secrete conspiracies or if he spake or did any thyng aboue the power of manne he hath the deuyll saye they and is madde For the wordes whiche he speaketh lacke common sence What pleasure is it to heare this felowe Againe some folke els sayde these be no suche mans wordes as is in the deuils daunger For his woordes smelleth of the power of God specially for as muche as his deedes be agreable to his wordes As his wordes be suche be his dedes He speaketh thinges farre passing mans wit but the same doth thinges which far excede mans power Can a mad man and he that is possessed with a deuil open blinde mens iyes It is the propertie of deuils to put out ones iyes that seeth but to geue fyght to him that is borne blind cummeth of the power of God Forasmuche than as it is euident that that thyng is doen by hym hys talke cannot procede of a noysome deuil whose dedes appereth playne to come from a beneficiall God The Lorde Iesus maketh no aunswere to thys altercacyon teachyng vs by the way that the wieked are not alway to be striuen with in wordes and that by dedes it is rather to bee declared what we can dooe than by woordes and sumtimes place is to bee geuen to the furie of the eiuil sorte nor the moderate temperaunce of the ghospell is at any tyme to bee forgotten After all thys the feastful daye ministred newe matter to sette in hande and dispute with hym agayne That solemne feaste was than whiche they call the dedicacyon of the temple for because the temple was reedefyed and repayred after the exile that was made at Hierusalem by the Persians Neyther was Iesus absent at this feasteful daye a newe maker of the law and of a new temple that is to say the churche chefe deuyser and maister of the woorkes And it was winter A full very mere tyme for theyr myndes whiche throughe loue of the colde lawe dyd not burne in the loue of the ghospell Therfore Iesus was not nowe in the inner parte of the temple but walked in the porche which ioyneth to the temple that is called Salomons temple to the intent that the very place shoulde declare that peacemaker to be presente whiche shoulde reconcyle all thynges in heauen and earth There walked truely the aucthor of the lawe of the ghospel Moses lawe being nowe at a poynte to cease The Iewes therefore leste he should escape theyr handes came rounde about him whyle he was walkyng there sore moued with many of his sayinges and dooynges neyther dyd they well agree among themselues some maliciously fynding faulte with al thing some gathering of hys dedes and wordes a certain thing to be honored in him aboue mannes power And they set vpon hym with these woordes Howe long wilt thou kepe vs in a doubtful mynde and therewith sette the people on a rore If thou bee that verye Messias whome we looke for tell it vs openly without all colour Iesus aunswered them I tolde you and ye beleue not The workes that I doe in my fathers name they beare witnes of me But ye beleue not because ye are not of my shepe as I sayd vnto you My shepe heare my voyce and I know them and they folow me and I geue vnto them eternal life and they shal neuer perishe neyther shal any man plucke them out of my hande My father whiche gaue them me is greatter than all and no man is able to take them out of my fathers hande I and my father are one But although Iesus was not ignoraunt that they dyd demaunde of a peruerse mynde this thing whiche they had both oftentymes hearde and myght also haue perceiued the same by his doinges yet he maketh them a gentle aunswere more desyrous to enstruct them then to angre them What nedeth it me sayth he so often to speake of my selfe and tell who I am namely forasmuch as if I doe openly testifie the trueth ye call the recorde therof arrogancie I haue already tolde you if ye woulde beleue me who I am Yea though ye dooe not credite my woordes yet ye cannot be ignoraunt of the thyng whiche ye desyre knowe of me There is no surer profe than dedes Ye see my doynges which your selues doe witnesse I doe at my fathers will and not the deuilles as some doe misreporte If my actes be worthie to bee imputed to God beleue that I am sente of God But ye dooe neyther beleue my dedes nor my woordes whereof I am not the cause but your owne corrupte and suspiciouse mynde They that meane well and playnelye and bee not polluted with the naughtynesse of thys worlde beeleue my woordes and lyke good shepe knowe the voyce of a good shepeherd and semblably I knowlage them for my shepe though after the worlde they be poore sely thinges But ye therfore doe not knowledge my voyce because ye are not of the number of my shepe whose simplicitie is lightely taughte when as youre myndes be swollen with ambicion leuened with malice with enuie corrupted infected with couetousnes and with sundrie affeccions of this worlde defyled from whiche vices if ye would purge your minde verely euen you also should heare my voice neither should you so doe without benefit For first of al ye should therby auoide death which hangeth ouer all rebels agaynst the sonne of God moreouer ye shall obteyne therby euerlasting life For of trueth those my shepe how simple and vnlerned soeuer they be after the iudgement of the worlde as long as they doe knowleage me the shepeherde and all the while they folow me as gyde dooe through my liberalitie get euerlasting life when as other that are taken in the worlde for men of great felicitie goe to euerlastyng death They be symple shepe harmelesse weake lacking all worldely succour The world riseth against these with all engiens and force But the aduersarye shall not haue so greate power that he shall be hable to take them out of my handes The world hath auctoritie of phariseis dignitie of priestes it hath armed kynges hye magistrates iudges places of iudgement prisones cheines roddes axes broddes to pricke with exile deathes whatsoeuer is wont to bring feare yea euen to stedfast myndes On the other syde it hath riches pleasures dignities honours and what soeuer is wont to corrupt most vncorrupt myndes The world vseth all these engines to plucke my shepe out of my handes but I beeyng theyr
protector gouernour no man shall be hable to take them awaye from me What thyng soeuer the worlde shal goe about the same shall be commodiouse to the shepe and turne to my fathers glorye We will not fyght agayne with weapons or with poyson we will not counter with them and geue rebuke for rebuke but without suche defence we shall yet by a new way haue the victorye That defence alone whiche my father hath geuen me to defende my shepe withall is greater and of more force than all the wepons wherewithall the world shal ryse agaynst me and myne Neyther will my father forsake me nor I my shepe The same thyng that lyeth in me to doe lyeth also in my father to doe And because there is no power of the world that can force any thing out of his handes whiche can dooe all thynges with a nodde neyther can any thyng pull that out of my handes which he hath taken me to kepe As there is an exact companionship of power betwene my father and me so there is a full consent of will We be throughly one all one in power all one in will and nill Then the Iewes agayn toke vp stone to stone him withal Iesus aunswered them many good woorkes haue I shewed you from my father for which of them doe ye stone me The Iewes aunswered him saying For thy good weorkes sake we stouâ— thee not but for thy blasphemie and because that thou being a man makest thy selfe God The Iewes being sore moued with these sayinges not content with so often namyng hys father by whose defence he promised so great thynges tooke vp stones again to stone Iesus But yet no maÌ„ set vpoÌ„ him because his time was not as yet come in whiche he had determined to dye for the saluacyon of mankynde but he assayeth to assuage mitigate theyr furie with gentle woordes The people are accustomed to take vp stones in theyr handes sayth he and so openly to punishe euil doers and common malefactours I haue doen nought els but bestowed benefites on you of my fathers liberalitie I haue better enstruct them that erred I haue comforted them that were in affliccion I haue fedde the hungrie I haue restored the one handed to both I haue made cleane the leprouse I haue healed the sicke I haue driuen away deuils from menne I haue set them on foâ—e that were diseased of the palsey and such as had their â—nowes shrounken I haue put awaye feuers and all diseases and maladies I haue called the dead to lyfe agayn the whole power and auctoritie which my father hath geueÌ„ me hath bene bestowed to succour you it hath bene frely employed to your coÌ„moditie In al these thinges now which is that one thing that ye thinke worthy stoning If he that is good and liberall be stoned what is to be doen to naughtie folke to them that be harmful The Iewes being brought in conclusion to this poynte that eyther they muste bring furthe some faulte agaynste hym or clies aknowlage theyr owne folye leste they shoulde haue no pretext to hyde theyr furie withall we say they are not wont to stone any man for his good weorkes sake but we count thee woorthy to bee stoned for an horrible crime of all other moste greate euen blasphemye And in thys thyng we folowe the auctoritie of the lawe which commaundeth such should be ouerthrowen with stones Who can suffer any longer that thou being a man makest thy selfe God hauyng eftsones god thy father in thy mouthe as though we al were not the children of god and as though thou were by some newe and peculiar waye Gods sonne that thou and thy father may be parteners in all thynges Is not this to take a certayn godhead vpon thee But forasmuche as there is but one God what manne so euer therefore taketh vpon him to be felow with god in power is iniurious to Gods maiestie a rebel Iesus aunswered them is it not written in your law I sayd ye are Gods If ye cal theÌ„ Gods vnto whome the worde of God was spoken and the scripture cannot be broken coÌ„cerning him whome the father hath sanctified and sent vnto the worlde doe ye say that I blaspheme because I sayd I am the sonne of god If I do not the workes of my father beleue me not but if I doe and if ye beleue not me beleue the workes that ye may knowe end beleue that the father is in me and I in him The Lorde Iesus dooeth with suche moderacion make aunswere vnto thys faulte which was layed to his charge that he clearelye auoyded from him the sinne of blasphemie and that also he did not with any terrible woordes more engreue theyr frowardnes and yet he did with great sobrietie defend that his due whiche he ought not to denye because he woulde not haue it vnknowen to vs You sayth he lay blasphemie to my charge because I name God to be my father Is there not a greatter thing than that writteÌ„ in your lawe euen in the Psalmes I haue sayd ye are al gods sonnes of him that is hie If god himselfe geue prayse of the dignitie of his name to them vnto whome the woorde of God was spoken not onely calling them the children of God but gods too and yet was not the maiestie of one god harmed nor that thing can be vntrue whiche is declared in holye scripture howe can ye stretche to me the faulte of blasphemie that doe say I am the sonne of God whome the father hath only sanctified sent vnto the world that by the sonne al should obteine holynesse If coÌ„municacion had betwene God and man make of men gods and the chyldren of God is it not a thing to be borne with if I say that I am gods sonne whiche am the woorde of God it selfe and who was with god before I came into the worlde and am he that hath coumpany with him in all thinges It is no presumpteouse thyng that I take vpon me in my woordes a thyng verely that beseemeth many other by the aucthoritie of scripture But it were more conuenient to iudge by the selfe dedes what name I ought to haue If my dedes dooe not proue me to be aboue a man if they haue not the proofe of godly power beleue not that I am the sonne of God and that God I agree throughly in al poyntes But if ye see God the father shew furth his power in me though algates ye will geue no faithe to my wordes yet at least beleue the dedes that ye see with your iyes and take me for arrogant if I doe not perfourme more in dedes than I take vpon me in woordes If ye would consider those thinges with pure simple mindes it should come to passe that ye would geue fayth to my wordes too and doubte no more but that the father is in me and I in the father that bothe we the one and the other are sociate
house Then sayde Martha vnto Iesus Lorde if thou hadste bene here my brother had not dyed neuerthelesse now I know that whatsoeuer thou askest of god god will geue it the. Iesus sayth vnto her thy brother shall rise agayne Martha sayeth vnto him I knowe that he shall rise agayne in the resurreccion at the last day Martha that diligently bestirred her wente about all thinges with diligence when one had tolde her that Iesus was come nyghe at hande she with spede went out to mete hym Marie kept still the house Martha therefore when she was within the sight of Iesus vpon ryght good hope that she had conceiued of her brother to be called to life again with a doleful voice she sayd vnto him lord if thou hadst bene here my brother had not bene dead for thou couldeste soone haue healed him with a woorde Although in dede the thing is not yet euen at this present vtterly without hope For I know that what thyng soeuer thou askest of God he will deny the nothing although thou wouldest aske life in hym that is dead and buried These sayinges were spoken of Martha with a minde that neither did vtterly despayre nor yet fully beleue Therfore to confirme her beliefe Iesus sayed vnto her be of good coumforte thy brother shal ryse agayne Neither did this promise satisfye Marthaes minde who because she had but a siely piteouse hope of her brothers rysing agayne coulde not but feare the matter She was afrayd verilye that lyke as he aunswered the messengers saying that the sickenes was not deathlyke and with that doubtefull aunswere beguiled them so was there nowe lykewise some mistery in his wordes that should disapoynt and deceiue her hope I knowe sayeth she that my brother shal ryse agayne but that shall bee in the laste daye when we shall all ryse agayne for some Iewes namely they that were of the Phariseis secte beleued that there should bee a generall resurreccyon Iesus sayeth vnto her I am the resurreccion and the lyfe he that beleueth on me yea though he were dead yet shal he liue and whosoeuer liueth and beleueth on me shall neuer dye Beleuest thou this She sayde vnto him Ye Lorde I beleue that thou arte Christ the sonne of God whiche should come into this worlde Iesus therefore to further the womans affiaunce and opinion of hym by litle and litle to greater thynges and that he might declare himselfe to be very he that not onely could obteyn by prayer of God lyfe to the dead a thing that is redde ofte to bee dooen of other holy men but to be the very fountayne selfe and authour of lyfe both already geuen and to bee geuen to all thynges nor that any death is to be feared of them that putteth theyr confidence and hope in him forasmuche as thoughe deathe chaunce it can nothyng hurte hym that cleaueth fast to the fountayne of all lyfe Iesus I saye vpon these consideracions aunswereth Martha on thys wise Thou beleueste Martha that with my prayers I may obtayne of my father lyfe for thy brother whiche is deade thou beleueste that thy brother shall bee restored to lyfe agayne as other shall be in the last day Yea but thou must beleue this also that they which shal ryse in the last daye shall haue lyfe by me nor that any man hath lyfe at all but by my gifte neyther is any restored to lyfe agayne but by me not onely touchyng death of body which is not muche to be feared but as concernyng the death of the soule also whiche is most of all to be feared And the soule that liueth liueth by me And the reuiuing soule reuiueth by me for I am the very fountayne of resurreccion and lyfe He that cleueth to me by fayth although he bee dead in bodye yet shall he lyue And take not thys saying to be onely spoken of thy brother but generally what man or woman soeuer hath faythful affiaūce in me he shall not dye euerlastingly although his body lyuelesse lye at rest for a tyme. Martha beleuest thou the thyng that I saye Martha beeyng at thys tyme altogether myndeful to haue her brother reuiued againe geueth no very apre aunswere to Iesus saying but yet she did confesse generally how hiely she iudged of him saying Lorde I doe beleue I beleue that thou arte Messias the sonne of the liuing God who beeing promised of the Prophetes and many hundreth yeres looked for art come into the worlde And assone as he had so sayd she went her waye and called Marie her sister secretly saying The maister is come and calleth for the assone as she heard that she arose quickly and came vnto him Iesus was not yet come into the towne but was in that place where Martha met him The Iewes then which were with her in the house and comforted her when they sawe Marie that she rose vp hastely woure out and folowed her saying She goeth vnto the graue to wepe there Martha vpon these wordes being commaunded to returne home agayne and to call her sister Marie her lamentable mourning already aswaged doth nowe leaue Iesus and goeth al chearefull and full of good hope home to her sister and calleth her secretly out of the throng of suche as were sette rounde about her and prieuely telleth her in her eare the ioyfull thyng saying The master is come and calleth for the. Assone as Marie knew that Iesus was come and saw her sister chearefull and of good coumfort she her selfe also conceiued some good hope although Iesus semed to haue come alredy to late on whome therfore they dyd not often call by messenger because they thoughte it inoughe if he once knewe his frendes perill committyng all other thynges to hys arbinement And so Marie supposing that his cūming was not for nought without delaye rose vp to goe mete him before he should entre into the house And so it was expedient for the better bestowing of that miracle that was to be shewed for fitte it was that many Phariseis shoulde be present which although they came of very duetie for priuate frendeship sake to se Marie yet dyd they hate Iesus These surely woulde not haue folowed Marie in case they had knowē howe that she went to mete Iesus But therefore the Iewes that were with Marie in the house to coumfort hir when they saw that with so great hast she arose vp and wente furth of the house they folowed hir suspectyng that vpon a soden pangue and brunte of heuynesse she woulde haue gooen to the graue and there to wepe hir belly full to saciate her sorowful harte with teares Then when Marie was come where Iesus was and sawe him she cummeth nye vnto his feete and sayth vnto him Lord if thou hadst bene here my brother had not bene dead When Iesus therfore sawe her wepe and the Iewes also weping which came with her he groned in the spirit and was troubled in himselfe and sayd where haue ye laied him They sayd
ointementes wherwith the body had bene wrapped and also the napkyn that Iesus head had bene bound in not the linnen clothes and it lying together but wrapt vp and layed aside by it selfe so that it was easy to perceyue that the body was not taken awaye by theues whiche woulde haue rather purloyned the whole corps as it laye wrapped and wounde vp with the swete smellyng spices with the linnen clothes and the fine kercher though it had not bene for the valure therof at least they would so haue doen because thei should haue lacked laisure to haue separate the oyntmentes and swete spices from the bodye seeyng they cleaued as fast therunto as byrdelime woulde haue doen and because also they should not haue had sufficient tyme to folde vp and couche euery thyng hande somely and seuerally in his place This suche as it was was in dede the firste comforte and hope that was geuen to them of his resurreccion Then came Simon Peter folowyng hym and went into the sepulchre and sawe the linnen clothes lye and the napkyn that was about his head not lying with the linnen clothes but wrapped together in a place by it self Then wente in also the other disciple whiche came first to the sepulchre and he sawe and beleued For as yet they knewe not the scripture that he shoulde â—pse agayne from death Now than anon after cummeth Peter also who after that he was certified of the thing by Iohn as he was slower in running so was he both bolder and more diligent in trying out the trueth of the thyng For not beyng content with lokyng into the graue he also went into it The other disciple a loker in as wel as he whiche yet durst not by hymselfe alone go in howebeit in dede his companion beyng with hym tooke parte of the feare awaye nowe folowed Peter into the sepulchre And so nowe they sawe certaynly at very hande the thing to be true whiche the one of them had seen as it had been a shadowe or a glymmering sight therof that no corse or dead corps was any where in that place but in dede they sawe the clothes wherin the body had been wrapped in suche sorte pulled of and laied aside that it appeared to be doen not of theues in hast sleyghtly and shuffled vp but quietly and layserly Howbeit as yet they did not beleue that he was risen agayn to lyfe they onely beleued that to be true which Marie had tolde them Verelye that the corps was taken awaye out of the sepulchre For although they had heard Iesus saye that he would rise againe yet did not the saying sticke inwardly in theyr mindes and though some hope therof were in theyr hertes yet that whiche had already place in theyr myndes the feare and tumulte of the crosse and his passion draue it out of theyr myndes For they did not fully vnderstand as yet the saying of the Prophet which had prophecied that certaynly Iesus should suffer death and rise againe the thirde daye from death to lyfe Then the disciples went away agayne vnto theyr owne home Marie stode without at the sepulchre wepyng So as she wepte she bowed hirselfe into the sepulchre and seeth two angels clothed in white sitting the one at the heade and the other at the feete where they had layed the body of Iesus They saye vnto her Woman why wepest thou She sayeth vnto them For they haue taken awaye my Lorde and I woâ—e not where they haue layed hym Therefore the two disciples departed thence and wente backe again to the place from whence they came But Marie of a certain excedyng loue and wonderfull desire that she had to the lorde coulde not be drawen from the sepulchre sekyng hym that was now deade whome she had loued beyng aliue and was desirouse to shew gentilnes and to do seruice vpon the dead bodye forsomuche as she now could not haue the fruicion of his liuely body and she stoode without nye vnto the doore of the graue and did nought els but all to wepe loke about her if she coulde haue any hope or lykelyhoode to finde the bodye Nowe than as she was weping and in dede durst not go into the graue she turned her head aside and loked into the graue and she sawe two angels goodly to looke too both of good semblaunce and in pleasaunt white apparell sittyng in seuerall places the one at the head and the other at the feete of the place where the dead corps was laied And in very dede this pleasauÌ„t this chereful and peaceable sight did somedeale asswage the extreme feare of the night and of her carefulnesse The angels also to comforte her sorowfull pensifenesse of theyr owne accorde and gentlenes speake vnto the wepyng woman and saye O woman what is it thou wepest for She than beyng all rauyshed and as one drounke with a certayne vehemencie of loue sayeth They haue taken awaye my lorde and I know not where they haue laied hym She calleth him her lorde and she also loueth hym being dead hauing yet no hope of the resurreccion She was onely herewithall grieued that is because she coulde not haue the sighte of his bodye Whan she had thus sayed she turned herselfe backe and sawe Iesus standyng and knew not that it was Iesus Iesus sayeth vnto her Woman why wepest thou whome sekest thou She supposyng it had been a gardiner sayeth vnto hym Sir if thou haue borne hym hence tell me where thou hast layed hym and I wyl fetche hym Iesus sayeth vnto her Mary She turned herselfe and sayed vnto hym Rabboni whiche is to saye Maister Iesus sayeth vnto her Touche me not for I am not yet ascended to my father but go vnto my brethren and saie vnto them I ascende vnto my father and your father and to my God and your God Whiles she speaketh thus she coniectured by the semblaunce of the angels that some man stode behinde at her backe and not tarying for the angels aunswer she cast her iye aside and incontinently she sawe Iesus standyng whom yâ— angels had wurshipped but yet Marie knewe not that it was Iesus For he did appere in the forme of a poore simple man lest he being sodainly seen in his owne foâ—me and shape should haue muche astonished the woman Therfore to bolden her withall he calleth speaketh gently vnto her with thesame faier wordes that the angels did saying Woman why wepest thou whome sekest thou loking about the hither and thither She suspecting him to be a gardiner the workeman and keper of the ground wherein the sepulchre was for it was in a garden with a womanly simplicitie sayed vnto hym Sir if thou hast taken him away tel me where thou hast hid him that I maie go fetche him theÌ„ce For she supposed that some frend for feare of the Iewes had procured the body to be secretly caryed awaye leste it shoulde come into the Iewes handes and should be otherwyse handled than she woulde it shoulde be
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
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
go to his owne place And they gaue forth their loâ—tes the lot fell on Matthias and he was rounted with the eleuen Apostles The multitude approuing these saiynges appoynted two chosen out of the numbre of .lxx. disciples Ioseph otherwise named Barsabas whiche also for his vpright liuyng was called Iust and Matthias that of these two whiche wer of lyke godlines he whom the cumpanie liked better of the twain should take vpon him thoffice of an apostle But they mystrusting their owne iudgementes prayed to god with one voyce saying Men that iudge of thynges that they see and heare may be deceiued and fayle in their iudgemente but thou lord which onely lokest on the heart wherby man is in dede either good or bad vouchesafe thou to shewe vs thy seruauntes by sum token whether of these two persons thou hast chosen to make vp the numbre of .xii. apostles and to cum to the exercisyng of such an office whence Iudas fell to go to that place wherunto it was not vnknoweÌ„ to the who seest al thinges that he shoulde go For neyther was it long of the that he forsoke thy companye whiche dyddest what might be done to call hym to repentaunce neyther were thou deceyued in iudgement when thou diddest admitte hym that shoulde sone after shrinke from the but thy heauenly wysdome sawe that it was expedient so for vs that through his treason thy sonne should be sacrificed for vs and that we should take example by such a traitoure what dauÌ„ger it wer for vs negligently and recheles to execute thoffice whiche we take in hande After this prayer they caste their lottes accordyng to the custome of the Hebrues For so was Ionas by lot caste into the sea so Ionathas was perceyued to haue tasted of the hony so lykewise the priestes did execute their holy misteryes by lottes For the holy ghost was not yet cum downe and thapostles smelled styll of certain Iewish maners Albeit there was no daunger in drawing lottes for whiche soeuer of them were chosen was a good man and mete for the office And yet was not the whole mater commited to lottes For two of the moste approued persones were firste chosen by voyces And because they were in doubte whether of those two they myght take lots decided the doubtefulnesse whiche coulde not bee rashely done forasmuche as it was ruled by prayer Than this lot whiche was nothing els but an opening of the wyll of god chose Matthias whereas Ioseph besides the commendacion he had as appered by his name was also kin vnto Iesus And yet Matthias was preferred because it shoulde be a lesson to vs that in chosing of bishops to whose credite the dispensacion of the gospel must be committed we must so vtterly forbeare to leaue vnto mannes affection that if there bee equalles him we must prefer â—home no carnall propertie doeth set foorthe leste that whiche is doone for fauour bee an ill presidente to sum other There lyeth also in their names a certayne priuy misterye hydden Matthias whiche in Hebrue betokeneth the gift of god was preferred before Iust whiche name the Phariseis did chaleÌ„ge for their good woorkes And yet none more vnmete than they to preache the ghospell But he that recogniseth the free gift of god through fayth of the gospell and preacheth the same he is worthy to succede in place of thapostles Neyther dyd Iuste disdayne that his felow was preferred neyther dyd Matthias stande anye thing the more in his owne conceyte for that he was ioyned to the eleuen apostles for to make vp that same holy noumbre nor for that he being a verye speciall good man should succede in the roume of the naughtiest felowe that euer was The .ii. Chapter Whan the fyftie dayes were come to an ende they were all with one accorde together in one place And sodaynly there came a sounde from heaueÌ„ as it had been the cumming of a great wynde and it fylled all the house where they sate And there appered vnto them cloueÌ„ tounges lyke as they had been of fyer it sate vpon eche of them they were filled all with the holy ghost and began to speake with other tounges euen as the same spirite gaue them vtteraunce WHan nyne and fowertie dayes after Christes resurreccion were in this wyse ouerpassed that daie longe loked for of Penthecoste that is to saye Fyftyeth was come whiche the Iewes also kepte holye with myrthe and great solempnitie aswel for a remembraunce of the yere of Iubile whiche came aboute euerye fiftieth yere in course agayne as also because the lawe was deliuered in writing vpon the Mounte Sinay the fiftieth daye after the kyllyng of the Paschall lambe throughe whose bloude they departed safely out of Egipte Upon an high mountayne was the olde lawe geuen beeyng engrauen in tables of stone But the newe lawe the holye ghoste intituled in faythfull beleuyng hertes and in a high parlour it was disclosed In th one and eke in the other was highnesse of place on the one syde and like on the other was fyer But there is nought els for vs to considre but an hyghe mountayne whiche the people beyng veray carnall and worldlye and therefore vnapte to conceyue spirituall thinges were forbidden yea so muche as to touche Here vpon this mounte an house there is whereby maye we marke concorde and vnitee to bee in the churche There the mount was called Sinay a place conuenient for the setting forth of suche a lawe as shoulde for the great nombre of sondry preceptes that it conteyned kepe vnder a stubburne and rebellyous people For of precepte or commaundemente was that hyll called Sinai This mounte here is named Syon whiche worde with the Hebrewes betokeneth an high hill from the toppe wherof al thinges on yearth beneath are despised from whence heauenly thynges are seene far of through faith as though thei were nigh at hand On that mouÌ„te what is els seene but terrible fier smoke flames lightening and thundring on this mounte a spirite there is of greate vehemencie cherefull to man nothing dredful and fier not to burne the bodye but to lighteÌ„ the soule and richely to endowe the plaine tounged man with heauenly eloquence There the people beyng at square among themselues murmured against theyr captayne here be they quiete in one secrete chauÌ„bre making their praier with one assente for an heaueÌ„ly gifte whiche they wayted for This daye was chosen lyke as the place was also for a matter of heauenly comfort wherunto they had been woont often to repayre for nine dayes space before But whaÌ„ the fyftyeth daye was once come than came they altogether with ful consent into the selfe same parlour ready to receyue the heauenly spirite Where the minde is occupyed with vile and filthy cogitacions there is no conuenient place for the holye ghoste but in the parloure where the company was so godly occupyed it behoued hym to bee And where the mynde is troublous with discord
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
knew perfectly what should happen of these thinges which ye se now perfourmed in Iesus of Nazareth who doubtlesse was borne as touching his humanitie of Dauids kinred family Ferthermore sins that it is euidently knowen that Iesus in his lyfe tyme dyd affect no worldly kingdome and neuer sate vpon Dauids regal seate but was most spitefully dealed with al it appereth plainly that there was some other kingdome promised which as the prophetes say hath none end He could not sit vpon Dauids seate if that he being once slayne had neuer arisen to lyfe againe He therfore is arisen from deathe to lyfe agayne and sytteth nowe vpon Dauids seate that is to saye vpon the seate of hys eternall father the Lorde of all thinges that are in heauen and eke in yearth This was it vndoubtedly that Dauid beyng inspyred with the spiryte of prophecie spoke of before and what he before hath spoken that is come to passe And although Iesus soule went downe to hell yet there it was not withholden but rather deliuered the soules whiche were from libertye restreigned Yea although his body was layde in graue voyde of all lyfe yet there it did not rotte or putrifye but god who in all hys promises can not lye hath called his soule from hell againe and hath restored the same to his owne former body Of this thing we all beare witnes whom here ye see standing whiche haue traded our liues familiarly with him whiche haue heard him oftimes say that he shoulde bee both crucifyed accordyng to the prophetes sayinges and afterwarde aryse the thirde day to lyfe agayne We were those persons that both sawe him a dooyng and hearde him and nowe bee witnesses of his resurreccion to whome he hath oftetymes appered not alonely as one seen of vs and heard but felt also with our handes we knewe his voyce we knew his face we knew felt the printed dentes of his woundes finally he eate togither in coÌ„pany with vs to thintent that we might be wel assured to se the very same body there with vs that lay in his sepulchre ¶ Seâ—s nowe that he by the right hande of God is exalted and hath receyued of the father the promise of the holy goste he hath shed forth this gifte which ye now see heare For Dauid is not ascended into heauen but he sayeth The Lord saied vnto my Lord syt thou on my ryght hande vntill I make thy fooes thy foote stole So therfore let all the house of Israel know for a suerty that God hath made that same Iesus whom ye haue crucified lorde and Christe Wherfore than the selfe same person whome man ouerthrew and brought to extreme vilany and reproche god hath now aduaunced to the heigth of eternall glory whiche glory he shall once set open manifestly to all men at the ende of the world and now doeth he in the meane season put forth with you the power of his godhead by secrete operacion of the holy gost whiche he whiles he liued vpon earth promised to send vs from his father Now hath he beyng returned agayne to heauen powred from thence the same spirite vpon vs bounteously accordyng to Iohels prophecie aboue mencioned And of him cummeth this straunge miracle that ye see and heare vs speake in languages whiche you beyng gathered here together out of sondrye nacions do semblably vnderstand And like as the prophecy of the resurreccion can not be vnderstand of Dauid as we haue to you declared euen so that thing which was prophecied of his ascending vp to heauen and of the sitting on the right hande of god his father and of his euerlasting kingdome can not perteyne to Dauid like as the Pharisees theymselues reasoning with out maister confessed For Dauid neuer ascended vp to heauen as he that had before retourned to his lyfe agayne and yet for all that in the misticall psalme thus sayeth he beyng enspired with the spirite of prophecye the lorde sayd to my lorde sit on my right hande vntill I make thyne enemies thy footestole Wherefore than the matier is playne that this prophecye was spoken of god the father who hath exalted to heauen Iesus the sonne of Dauid as touching his humanitie but as concerninge the spirite the lorde of Dauid and would that he should sit by him as copartener of his kingdome Therfore let al the whole people of Israell be wel assured that the selfe same Iesus of Nazareth whome ye once crucifyed god hath now aduaunced to the kingdome of heauen and hath made him lorde ouer all and Messyas that is to say the annoyncted whome ye loke for as your Messias whiche was promised of all the prophetes nowe many hundred yeres agoe ¶ When they heard this they were pricked in their hertes and saied vnto Peter and vnto the other apostles Ye men and brethren what shall we doe Peter sayed vnto them repent of your synnes and be baptised euery one of you in the name of Iesus Christe for the remission of synnes and ye shall receyue the gifte of the holy ghoâ—t For the promyse was made to you and to your children and to all that are a farre of euen as many as the Lorde our God shall call And with many other woordes bare he witnesse and exhorted them saying Saue your selues from this vntoward generacion Then they that gladly receyued his preaching were baptized and the same daye there were added vnto theÌ„ about three thousande soules This tale of Peters made the hearers thereof sore afrayed For they wer prime to their owne doynges howe they had cryed out vpon Pilate crucifye hym crucifye hym crucifye hym and perceyued by reason of the prophecie howe he was made on the righte hande of hys father copartener of hys kingdom vntyll all his enemies were broughte vnder his fotestoole Whom they had put to deathe beyng as he was vnto them beneficiall of the same nowe sence he is cum vnto his reigne were they afrayed leste he woulde take vengeaunce vpon them This is a beginning to a mannes saluacion to knowleage his faulte and to feare the payne deserued for the same Therfore they beyng than pricked in conscience sayde to Peter and to the reste of the apostles what must we do welbeloued brethren It is wel whan a man feling hymselfe of a giltie conscience dispaireth not but ensearcheth for remedye Nowe what doeth Peter in this case who represented a sobre and a meke shepeherde he exerciseth no tyranny amongest them with reprocheful checkes he heapeth not together theyr faultes he putteth not them abacke with a delay he willeth them not to kyll beastes for sacrifice but declareth to the sorowfull hertes a remedy euen at hande putting no difference bitwixt them that had crucifyed Iesus and those whiche had not consented to that wicked acte For none of them all was cleane without sinne And therfore sayeth he doe ye repent your lyfe that is past and let euerychone of you be baptysed in water in the
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
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
because their widowes wer dispised in the daily ministracion Than the twelue called the multitude of the disciples together and saied it is not meete that we should leue the worde of God and serue tables Wherfore brethren loke ye out among you seuen men of honest reporte and full of the holy gost and wisdome to whom we may commit this busines But we wil geue our selues continually to prayer and to the minystracion of the woord And the saying pleased the whole multitude And they chose SieueÌ„ a man ful of fayth and of the holy ghost Philip and Prochorus and Nichanor and Timon and Permenas Nicholas a conuerte of Antiochâ— These seuen thei set before the apostles and whan they had praied they layed their handes on them AT the same time whan the disciples for so were they than named who afterwarde were called Christians encreased daylye moe in numbre the Grekes that were amongest them whiche were none other than Iewes althoughe not borne in Iewrye by profession yet Iewes and borne amonge the Gentyles begane to murmure and grudge againste the Hebrewes The cause of this theyr grudgeyng sprange of an affeccion or loue towardes their cuntrey folkes For whereas the apostles carried about with them certayne women whiche did them seruice the Grekes were agreued that their widowes were not had in suche estimacion as that they myghte serue thapostles and disciples by dayly handreachinge For suche ministery or seruice was estemed with them to be a thinge of muche preferment And this was the first ambicion in christes churche And yet though the discorde amongest them was but litle or small forebecause thou shouldest vnderstande how sore a good shepherde ought to be displeased therwith the twelue apostles in continente whan they had called together a great company of the disciples to thintent it should be of the more authoritie that was determined with al their conseÌ„tes said in this maner to theÌ„ we see grudgeing what soeuer the matter meaneth spronge amongest vs as touching the seruice we haue at womans hande Some ordre therfore must be taken that we who are appoynted to an higher office be not in this wise often interrupted with such light matters of charge The lorde hath inioyned vs by an especial coÌ„maundement to teache the gospel It is not therfore a thing well to be allowed that we should lay asyde the office of preaching the gospel that we be charged with al and serue at tables For like as in the bodie are sundry membres and euery membre doth his office and duetie euen so in suche a great multitude trouble and coÌ„fusion cannot be auoided except diuers offices be distributed amongest diuers persons after suche a sorte that all together be referred to the profite of the whole bodye For neyther seeth the iye for it selfe alone but for all the membres Neyther the handes laboure onely for them selues but for the whole bodye Wherfore brethren loke out of youre noumbre seuen men that are of honest reporte replenished with giftes of the holy ghoste and endowed with synguler wisdome to whom we maye committe hauyng your good wyll withall this necessarie busines wherin we haue been hitherto occupyed not without hindraunce to oure exercyse in the gospell And whan we are set at more quietnesse by their diligence than shall we apply our selues to those thynges that be long to vs for oure owne partes to do as prayer and preaching of the gospell They shall take charge with fedyng the bodyes we wyll apply oure studyes to feede your soules The whole cumpany wer wel pleased with this oracion And so were seuen than chosen with consent of all the congregacion Steuen a man in good credite and one that largely had receiued the holy gost Philip Prochorus Nichanor Timon Patmenas and Nicholas of Antioch a proselite by his profession These seuen whan they were chosen wer set before thapostles to th entent that what was done thei should allowe the same by their authoritie Thapostles whan they had made their prayers to god as they were accustomed layed their handes vpon them For according to this approued custome were holy ministers assigned at the beginnyng vpon example whiche was taken of oure maister Iesus who was wonte to laye his hande vpon those that he blessed But if any demaunde the quetion what nede suche tites to the appoyntyng of ministers that should take charge of the table let him vnderstand that handling of monye is in very dede a temporall exercise moste coÌ„mune among men yet suche that would require sum speciall credit in him that shal be charged therwithall and an vpright conscience Witnesse herof was Iudas whome his vncleane herte beyng corrupted wyth auarice styred hym to betray his maister And furthermore because that these seuen persons prescribed to other also what was thoughte in suche busines necessarie for to be done it was mete for them to be put in authoritie that all other should the rather obey them as felowes with the apostles and their furtherers Moreouer the disciples feastes wer not such as be among the vulgare people but as ofte as they toke any meate they toke it very deuoutly Euerye broken morsell of breade represented to them the bodye of our lorde euerye draught of wyne put them in remembraunce of oure lordes bloude Fynally both the lordes bodye it selfe and his bloude was ministred to the people by the Deacons And if they were any tyme at leysure besydes theyr temporall ministerie than preached they also themselues the gospell as those persons that wer next of all to the apostles ¶ And the worde of God encreased and the noumbre of the disciples multiplyed in Ierusalem greatly and a great company of the priestes wer obedyent to the faith By suche maner meanes it came to passe that the doctrine of Christes gospell was sparsed euery daye further abrode and the disciples multiplyed at Ierusalem with right good successe in all their affayres For a greate parte noâ— onely of the comens receaued the gospell but manye priestes also whiche had before conspired againste Christe and his apostles whan they had repented themselues of theyr euil liuyng and layed doune theyr pryde submitted them vnto the swete yoke of the gospel But Steuen ful of faith and power did great woÌ„ders and miracles emong the people Than there arose certain of the Synagoges whiche is called the Synagoge of the Lybertines and Sirenites and of Alexandria and of Cilicia Asia disputing with Sieuen And they coulde not re siste the wysdome and the spirit whiche spake But Steuens holines among all the deacons glistened pryncipally For so handeled he hymselfe in his office appoynted him that he was moste in fauoure with the whole multitude of the faythfull for his excelâ—ente sobernes in behauioure and towardes them that were rebellyous to the ghospell he expressed so valiaunte a courage that he was neuer by them ouercum insomuche that he wrought many and greate miracles amonge the people in
wer vanquished in their accion by piththy reasons There was nothing here spoken by him of god but godlye nothing of Moses but honorably of the lawe nothyng but accordyng to the meaning therof of the temple nothynge contumelyously And yet their hartes for anger were a breakyng in sundre and thei grinded their teethe togither lyke woode men and frantyke So loth were they to see their owne glorie dimynished and his glorye published and praysed whose glorye alone god woulde haue openly declared to all men If he hadde praysed Moyses or Abraham they woulde haue forborne hym but now that Iesus should be alyue that he should stande on the ryght hande of god lyke as Dauid prophecied that coulde not they abide But as they had be al stryken than or turned into a fury or madnes thei stopped their eares againste so holsome doctrine and communicacion and ran al at once vpon Steuen violently with outragious cries And as though he had ben thā conuict and condemned for blasphemie they cast hym oute of the citie expressyng in this one poynte alone Moyses lawe and there they stoned hym And the witnesses as though they had gotten the vpperhande of hym whose dewtye was after Moyses lawe to cast the first stone to thintente they myght the redier be to that cruel murther layed downe their garmētes at a young mans feete called Saule who than of ignoraunce and loue towarde hys countrey law fauoured the wicked parte Soone vpō this they began to stone Steuen who neither contended againe neither spake woordes to thē of any reproche but made to him whome he had seen his inuocacion and sayde Lorde Iesu take to the my soule Therby mayst thou know him to be Iesus disciple For in lyke maner sayed he vpon the crosse father I commend my spirite into thy handes After this whyle the stones flygh on euery syde and he was kneling vpon the grounde he cried out aloude with an highe voyce and an inwarde great affeccion of mynde and sayed lorde laye not this vnto their charge for they know not what they do how playnly doth the seruaunt expresse his mayster This was the laste woorde before his deathe after the whiche he departed this lyfe as it were with a sounde slepe in the lorde in whome whosoeuer dyeth doth not dye in very dede but falleth into a slepe and shall agayne after he hath taken his pleasaunt test awake to lyfe euerlasting It besemeth as many as be trewe christians to dye in suche a mynde And so Steuen ryghte well agreyng to his name deserued first of all the crowne of martyrdome and offered vp to the Lorde the first fruytes of sacrifice that were seamely for the gospell The .viii. Chapter Saule consented vnto his death And at that tyme there was a great persecuciō against the congregacion whiche was at Ierusalem And they wer all scattered abrode throwout the regions of Iewry and Samaria But deuout persons dressed Steuen and made greate lamentacion ouer hym As for Saul he made hauocke of the congregacion entred into euery house drewe out both men and women thrust theim into prison Therfore they that were scattered abrode went euerye where preachyng the woorde of God SOme there were emong that multitude whiche were not than perswaded that Iesus was the sonne of God and so by meane of suche ignoraunce their offence was the lesse thoughe it excused them not of murther forasmuche as they beyng so blinded of their owne inordinate desyres had leauer auenge then learne the trueth Yet of all other none were lesse to be holden excused than the byshoppes scribes and phariseis Sum agayne there were whiche of very ignoraunce not of any malice beleued that it was a pleasant sacrifice to god to dispatche the worlde of them whiche went aboute to subuert the lawe that god had left to man Albeit charitie of the gospell excuseth yea those thinges whiche cannot be with man excused Amongest those that of plaine ignoraunce did amysse and of no maliciouse mynde Saule was accompted one who was borne in the Isle Tarsus a young man fauoryng Moyses lawe excedyngly whiche afterwarde became of a rauenynge woulfe a meke lambe of a cruel persecutor of Christes gospell and egre defender of the lybertye therof But stones verely cast he none that tyme at Steuen but was assentyng to them that had condemned and stoned hym and for this purpose kepte he their garmentes that he myghte be accounted one amongest the rest of them that stoned him And yet were not the malyciouse Iewes quieted in their mindes with the murther of this one person but a wonderful great persecution begūne sone after to ryse against the church of Christ whiche than was at Hierusalem in somuche as all they were scatered into sondry coastes of Iudea and Samaria sauyng the twelue apostles whiche were more constante in mynde and stedfast than other were neyther coulde the maliciouse Iewes ought do agaynst them no more coulde they agaynst the other but vpon Iesus the lordes sufferaunce The lorde had permytted them in tyme of persecucion to flye from citie to citie And this theyr fliyng proceded not so muche of anye feare the disciples were in as it came of the wil and ordinaunce of god that of their teachinges as it were of seedes cast in many places abrode a plentifull haruest myght the soner cum forth in Christes religion The twelue apostles and no moo like faithfull shepherdes shranke not awaye for all the great storme but abode styll by it at Hierusalē But sum well dysposed persones because they perceiued Steuen vnworthely oppressed by subornate witnesse caused the dead body to be buried Of suche a godly loue or affecciō was Ioseph moued and Nycodemus to prouide dyligently for the lorde Iesus funeralles but Steuens death was celebrate after the Iewishe facion or maner with weapynge and wailynge of good men For Christen people taketh the death of suche that dye for Christes glory to their great Ioye and comforte and as it were for the victorie of goddes enemyes and yf there be any teares shedde it is not for his sake that is dead but eyther for suche manquellers that purchaseth them selues helle either els for Christes flocke beyng destitute of a necessary shepherd In these daies Saul whiche had before declared at the stoning of Steuē sum tryal of his zeale began of a great displeasure that he had conceyued against the Christiās lyke an hungry woulfe that teareth in peces scattereth abrode a flocke of shepe euē so to wast goddes congregacion pursuynge them that fledde searching them oute that lay hid walkynge about to euery house and wher he thought any to be of Christes professiō furiously there russhed he in haling men and lykewyse women into prison more cruell the trueth to say then were the priestes Scribes of the which none at al put womē to any trouble or busines This did that yong man of a good zeale but of a noughty iudgemēt And
world is not of any great estimacioÌ„ but in the sight of god highe in fauour by reason of his godlynes and is otherwise called Peter He hosteth at a certaine mannes house in Ioppa whose name is Simon a tanner by his occupacioÌ„ and dewelleth by the sea syde Of this Peter shalt thou learne what thou must do to obtaine saluacion Whan the aungell had this sayde he vanished awaye Than by and by Cornelius sent a couple of his housholde seruauntes and with them one that was a souldier retaynyng to hym whose honeste conuersacion and trustynes he hadde great profe of for not onely all Cornelius owne housholde resembled him in godly liuinge but there were sum souldiers also that folowed the vertuous trade of their capitaine And whan he had shewed them all the matter and effecte as touching his vision he sent them to Ioppa These thinges were done in the euening ¶ On the morowe as they weÌ„t on their iourney and drewe nye vnto yâ— cytie Peter went vp vpoÌ„ the top of the house to praie about the sixt hour And wheÌ„ he wexed huÌ„gry he would haue eaten But while they made readye he fell into a â—â—aunce sawe heauen opened a certaine vesselle came downe vnto him as it had bene a great shete knyt at the fower comets was let downe to the earth wherein were al maker of fower footed beastes of the earthe and vermin and wormes and fowles of the ayer The nexte daye Cornelius messengers went on their iournaye In those dayes so meane an embacie as that was had Peter the chiefe pastoure of Christes Churche no disdayne at And whan as they were almoste at Ioppa Peter thesame time as he was accustomed had gon vp into an hyghe chamber to praye almoste at the syxte houre that is to say about noone And as he was an hungred in his prayer he mynded to eate summe meate after his long abstinence And whyles that meate was a dressyng accordyng to Peters commaundement he was rauyshed with the spirite of god So chaunceth it specially with them that vse prayer and fasting For god discloseth not his mysteryes to the fulle belyes and slouthfull persons His vision was this He sawe heauen open and from thence a great vesseâ—l let downe to the yearth as it had ben a great sheete knotted and fastened with coardes at euery of the fower corners For in olde tyme meate was serued to the table in great brode lynen clothes In this vessell were all kyndes of fower foted beastes and virmin which crepe on the ground and lyue on the earthe and byrdes that lyue in the ayre as well vncleane as cleane together indifferently This was meate that the Iewes dyd abhorte but yet was it thesame that Iesus longed after whan he sayd to his disciples profering him meat I haue meat to eate that ye knowe not ¶ And there came a voyce to him Aryse Peter kill eate But Peter sayed not so lorde for I haue neuer eaten any thing that is commen or vncleane And the voyce spake vnto hym againe the seconde tyme what God hath clensed that call not thou commen This was done thryse and the vessell was receyued vp againe into heauen Whyle Peter also mused in himselfe what this vision which he had seene meaned beholde the meÌ„ which were sent from Cornelius had made inquitaunce for Symons house and stoode before the doore and called out one and asked whether Symon which was syrnamed Peter were lodged there Peter muche maruayling what this vision ment a voyce spake and sayed vnto him aryse Peter kyll and eate And althoughe that the lorde had warned his dysciples that they shoulde make the Gentiles also partakers of his ghospell yet to thintent they should the more boldely dooe thesame he againe was admonished by a vision But Peter as a Iewe yet abhorting the meate that by the lawe was forbyd sayed Oh lorde god forbid that I shoulde eate any suche meates For vnto this day haue I dewly kepte the trade of my forefathers For hytherto neuer eate I any meate that was suspeÌ„ded or vncleane To this thesame voyce that had spoken before made aunswere that whiche God hath made cleane thou whiche art but man call not it vncleane After this vision had thryse appered to this ende that he should more certainly beleue it strayght wayes the vessell was taken vp into heauen Than Peter beyng cumme againe to his remembraunce whyles he was musing with himselfe in a greate perplexitie what this vision shoulde meane and whether it were a dreame eyther els some significacion of goddes wyll beholde those menne that Cornelius had sente stoode at Symons dore the tanner and callyng forth one of the seruauntes enquired whether that one named Peter were hosted there Whyle Peter thought on the vision the spirite sayde vnto him beholde men seke the aryse therfore and get the downe and go with them doubte not for I haue sent them Peter went downe to the men whiche were sent vnto hym from Cornelius sayde beholde I am he whom ye seke what is the cause wherfore ye are come Thei said Cornelius the Capitaine a iust man and one that feareth God and of good report among all the people of the Iewes was warned by an holye Aungell to sende for thee into his house and to heare wordes of the. Then called he them in and lodged them But before that woorde was broughte to Peter that some there were that woulde speake with hym and whyles he satte imaginyng in hys mynd what the vision should meane the spirite of god sayed to hym for god speaketh after sondry wyse to his electe beholde three menne stande at the doore and enquyre for the. Therefore aryse and get the downe and goe with theym nothyng doubtyng For I sent them And then shalte thou vnderstande what the meanyng of thys vision is that thou somuche musest of With that Peter wente downe and came to the menne and sayde loo I am the verye same Symon Peter whome you seke for What is thoccasyon of your cummyng hyther Peter boasted not of his visyon but required the heathens confessyon For the benefyte of grace that cummeth by the ghospell ought not to be thruste before them whiche set nought by it as in lyke maner it ought not to be denyed to theÌ„ that are desyrouse of it Than they aunswered Cornelius whiche by office is a capitayne of a bande of menne but yet a manne of good conuersacion and that feareth God well credited and lykewyse estemed and reported as wel of his owne housholde as also throughout all Iewry was warned by the apperaunce of an holy auÌ„gell that spake to hym to sende for thee home to his house that he myght receyue at thy handes knowleage what he ought to doe to obtayne saluation Peter perceyuing the visions to agree and nowe vnderstandyng what that voyce sygnified whiche thryse had sayed what God hath clensed that accompte thou not vncleane bad them comme nere the
and sawe fower foted beastes of the yearth and vermine and wormes and foules of the ayre In this matter it becommed not Peter to holde his peace but he tolde all the matter euen frome the begynnyng howe as it had chauÌ„ced in this wise Certes I duâ—st not breake the lawe whiche we haue deliuered vs of our forefathers but in this poincte folowed I him whiche is aboue the lawe I was in the citie Ioppa fastyng and in my prayers that no manne can suspecte it to be a vayne dreame And whan I had commaunded as very hungre enforced me some meate to be dressed I was in the meane time rauyshed and in a traunce sawe this vision A great vessell muche after the fourme of a greate linen sheete knitte fast at fower corners was let downe from heaueÌ„ and came to me Werupon whan I had sette myne iye being very hungry I loked what maner of meate there was And there I sawe dyuerse kyndes of fowerfoted beastes besydes those that were noxious beastes with other sondrye kyndes also of beastes â–ª that crepe on the yearthe and fowles of the ayre whome the lawe by expressed commaundement woulde vs to abstayne fro And I hearde a voyce saying vnto me Aryse Peter sley and eate But I sayed not so Lord for nothing commen or vncleane hath at any tyme entred into my mouthe But the voyce answered me againe saying from heauen count not thou those thinges coÌ„me which God hath clensed And this was done thre times And all wer taken vp againe into heauen And beholde immediatly there were thre men all ready cum vnto the house where I was sent froÌ„ Cesarca vnto me And the spirite sayed vnto me that I should go with them wtout doubtyng Moreouer these .vi. brethren accoumpanyed me and we entred into the mans house And he shewed vs how he had seen an angell in his house which stoode and sayed to hym sende menne to Ioppa and call for Symon whose sirname is Peter he shall tell thee woordes wherby both thou and all thyne house shal be saued Whiles I was lookyng on this I hearde also a voyce whiche exhorted me that I shoulde not sticke to eate thereof and sayed vnto me aryse Peter kyll and eate To whome I made than answere God forbyd For to this daye hath no vnclene meate entred into my mouthe Than aunswered the voyce eftsones in this maner call not thou whiche art but man those meates vncleane whiche god hath purified This vysion dyd three tymes appere And afterwardes all those meates whiche I thought worthy to be abhorred were taken vp into heauen And after I was cum to my selfe whyles I reuolued in my mynde what this vision whiche so often apered shoulde meane the spirite of god forthwith gaue me knowlege that there were three men at the doore where I hosted sent from Cesarea that would speake with me And the same spirite commaunded me that I shoulde not sticke to goe with them I obeyed the visyon and by the holy ghostes sendyng I tooke my iorney to Cesarea not alone but I tooke syxe brethren with me to beare wytnesse of all those thynges whiche I dyd by the commaundement of God And brefely er entred into the mannes house that had sente for vs. There he in presence of vs all shewed howe that fewe dayes before whyles he was fastyng and hys prayers at home in hys house he had seene an Aungell standyng before hym in a glistenyng garment when it was brode daye and saying vnto hym Cornelius sende some of thy seruauntes to Ioppa and let theym desyre Symon otherwyse named Peter in thy behalfe to take the paynes to come speake with the. He shall tell the those thynges whereby thou and all thy housholde maye be saued I perceyuyng these visions to had agreed on both partes and perceyuyng farder howe earnest theyr desyre was with out all dissimulacion beganne to teache them those thynges that our Lorde Iesus had willed vs to preache And as I began to preache the holy gost fell on them as he did on vs at the begynnyng Than came it to my remembraunce howe that the lorde sayed Iohn baptised with water but ye shall be baptised with the holy ghost For as muche than as god gaue theÌ„ like gyftes as he dyd vnto vs when we beleued on the Lord Iesus Christ what was I that I should haue withstand god Whan they heard this they helde theyr peace glorified God saying than hath God also to the Gentyles graunted repentaunce vnto lyfe I had not fully fynished my communication but beholde the holy ghost cummyng from heauen entred into theym in lyke maner as he at the fyrste tyme had into vs and they began to speake dyuerse languages euen as we than spake Thys was an euident token that their faythe was approued before God And euen than the very thyng it selfe shewed what this hard vision to vnderstande that I had seene dyd meane For these were those same fowerfooted creping beastes and fowles whiche we that are circumcised do abhorre but goddes wyll is to haue theym purifyed thorowe faythe yea he wyll not that we take anye thyng as vncleane whiche thorowe faythe of the ghospell is made holy And farther I remembred the wordes that the Lorde spake vnto vs whan he was ready to ascende to heauen Iohn baptised in water but you shal be baptised in the holy ghoste And we diepe the body in water but it is not water that gyueth saluacion vnlesse by faythe we obtaine the fierye baptisme And whan as the matter of it selfe in effect was euident enoughe that they had receyued the baptisme whiche Iesus the lorde had promysed and that the same fauoure thorowe faythe was employed on those whiche wer not circumcised whiche we before had receyued not because we had so deserued by kepyng of the lawe but thorowe our fayth wherby we beleued our lorde Iesus Christ how coulde I be agaynste the wil of god Was it for me to staye that they shoulde not be baptised in water whiche were than already baptised in the spirite of God seyng that water is nothyng elles but a token of the grace that shal be geuen vs from heauen But than was grace gyuen them before without oure ministerie So that to deny them to be baptysed in water had bene nothynge elles but to improue that whyche God had done Whan they had hearde these hys wordes they helde theyr peace and praysed God saying than the verye thyng in effect is euidently declared that God hath gyuen repentaunce not to the Israelytes onely but to the Gentyles also that they therby maye obteyne lyfe euerlastynge And these were the firste frutes of the Gospell that the churche had of heathen by Peters procurement For before hym none other durste so doo but Philip onely and that also not without monicion of an aungell They also which were scattered abrode through the affliccion that arose about SteueÌ„ walked throughout vnto Phenice and Cypres and Antioche preachyng
the voyce of god and of no man as though they had perceyued in him some thing to surmount mans excellency Such flattery of the people doeth often cause the kynges become tyrauÌ„tes whan they are praised as goddes that are scarsely worthy the name of man And princes on the other parte flatter the people exhibiting vnto theym shewes to gase vpon vncleanly plaies and oftentymes by puttynge good menne to death as he before had obteyned the peoples fauour by the death of Iames. And yet Herode for hys parte refused not nor abhorred this so vngodly flattery but as a wretched person and one that should within short space after dye reioysed to be called god But the vengeaunce of god immediatly lighted on hym For streight waies in presence of the multitude before he came downe the aungell of god smote hym whom he lokyng backe sawe because that he beynge man had taken on hym the honoure that cannot be communicate or parted with any creature but is due vnto god alone And beyng taken with a sodayne disease whiche was as fylthy and dolorouse as anye myght be died for the veraie payne and anguishe therof within fewe dayes after his body beyng eaten vp with vermyne In this wyse whan he that had persecuted the flocke of god was rydde oute of the waye the doctrine of the gospell encreased and spred more and more abrode And Barnabas and Saule whan their busynesse was done that they had in hande by the consent of the brethren and had delyuered the money to the apostles and sene the same distributed to the helpyng and relyuing of the pore as it was ordeyned that it shoulde returned from Hierusalem to Antioche bryngyng wyth them a companion whose name was Iohn otherwyse called by his syrname Marke ¶ The .xiii. Chapter There wer in the congregacion that is at Antioche certain prophetes and teachers as Barnabas and Symeon that was called Niger Lucius of Cyrene and Manahen Herode the Tetrarches noursefelowe Saule As they mynystred to the lorde and fasted the holy ghost sayed seperate me Barnabas and Saule for the worke wherunto I haue called them And when they had fasted and prayed and layed theyr haÌ„des on them they leat them goe And they after they were sent forth of the holy gost departed vnto Seleuria from thence they sayled to Ciprus And when they were at Salamine they shewed the worde of God in the Sinagoges of the Iewes And they had Iohn to their minister THe Churche at Antioche dyd than so floryshe that in it were dyuers that had the gifte of Prophecye and other that had the gyfte of teachyng the same Emong whome were Barnabas and Simeon whiche was sirnamed Niger besydes these were also Lucius a Cyrenian borne and Manahen whiche had ben brought vp eueÌ„ of a child with Herode the Tetrache and was his noursefelowe playfiere whose coumpaignie he had lefte and dyd than folow Christ. But Saule emong all these was moste excellente and one that passed all the other in qualyties required in an apostle And wheras they studyed for the profyt of the Churche bestowyng those gyftes that they had to eche mannes welth and to set forth the glorye of Chrysâ—e faythfully whyche is a sacrifyce so acceptable to god that there is none more fastyng in the meane space that they by prayer in puritie of lyfe myghte further the profytes of the Churche besydes the executing and doinge of al other duetyes the holy ghoste beeyng moued with their prayers certifyed theym by Prophetes what he woulde haue doen sayinge disseuer me Barnabas and Saule two the chief of all the reste for my purpose that they maye take in hande that effyce for the whiche I haue specially chosen theym that is to saye that they maye be instructours of the gentiles and that I maye sowe farre abrode the gospell by theyr meanes At this commaundemente of the holye ghost Barnabas and Saule were separated and set apart from the reste that it myght appere to euery man who wer chosen And after that they â—yth one consente by fastyng and prayer had made peticion to God that he would turne the offyce that they toke on them to the profite of the congregation those that were highest of authoritie emoÌ„g them layed their haÌ„des on theim so dimissed them ready to take theyr iourney whythersoeuer the holy goste would leade or appoynte theym And so firste by mocion of the holy ghost Barnabas and Saule went to Seleucia whyche is a great promontory or peake on the weste parte of Antioche thence they sayled vnto Cypres And as soone as they had arryued at Salamin whyche is a noble citie in that Yle and the first that ye cum vnto on the easte syde they preached not fables inuented by mans witte but the worde of god and that not in corners but in the Iewes Synagoges of whome there was a greate noumber by reason that it was nere vnto Syria They had with them as a partaker of thys mynysterie Iohn otherwyse called Marke whome they had brought wyth them from Hierusalem Suche honor was euery where geuen to the Iewes accordynge to the commaundement of Christe that wylled the ghospell first to be offered them leste that sorte of people whiche otherwyse was euer full of complayntes and waywarde shoulde saye that they wer despised and nought set by WhaÌ„ they had gone through the yle vnto Paphos they found a certayne forcerer a false prophet a Iew whose name was Bariâ—su which was with the ruler of the couÌ„trey one Sergius Paulus a prudent maÌ„ The same ruler called vnto him Barnabas Saul desired to heare the word of god But Elymas the sorcerer for so is his name by interpretacioÌ„ withstode them and sought to turne away the ruler from the fayth Than Saul which is also called Paul being ful of the holy gost set his iyes on him and sayed O thou ful of al sutteltie deceitfulnes thou chylde of the deuyll thou enemy of all righteousnes wilt that not cease to peruerte the strayght wayes of the lord And now beholde the hande of the lord is vpon the and thou shalt be blynd and nor see the sunne for a season And immediatly there fel on hym a myste a darkenes and he wente aboute sekyng them that should leade him by the hands Than the ruler whan he saÌ„we what had happened beleued and wondred at the doctirne of the Lorde They beyng thus occupied walked aboute all the whole Ylande vntyll that they came to Paphos whiche was a citye dedicate in the honoure of Uenus For this cytie standeth fardest of on the West parte of Cipres There they founde a certayne enchaunter whose name was Bariesus as a manne woulde say the sonne of Iesu a Iewe borne and one that professed the Iewes religion and vnder pretense therof falsely bearyng men in hande that he had the spirite of prophecie He was reteynyng to Sergius Paulus whiche was proconsull that is to
moue you any thing or of those that be rewlers there whiche in condemning Iesus to death whome they woulde not knowleage for their Messias nor vnderstande the Prophetes whiche yet bee read euery sabboth daye to them hath vnawares fulfilled that that was before prophecyed For so was it determyned by the wyll of god and so did the Prophetes with one conseÌ„t signifie and declare before that one that was free from al sinne should be sacrifysed as a lambe without spotte for the sinnes of all men And what the priestes Pharisees Scribes and other of the piers with the conseite also of the commons had assayed all meanes and coulde finde no iust câ—use why they shoulde put him to death yet obteyned they with importunâ— clamours of Pilate that he woulde put him to death And whan they haâ— this vnaduisedly fulfilled all those thynges that wer spoken before of hyâ— by the mouth of the prophetes they toke him downe from the crosse aâ—â—â—ayed hym in his graue But he whom man of malyce had slayne by the permission of god the very same was reysed from death by the power lykewâ—se of God the thirde daye according as it was before prophecied And leseâ—â— shoulde thinke this to bee but a vayne tale that I tel you he was seene â—â—arde felt and in his owne person knowen of his dysciples that folowed hym whan he went from Galile to Hierusalem to suffre by the space after he rose from death to lyfe of fowertie dayes and they be almoste all aliuâ— vntâ—ll this day testifying faythfully before all the people those thinges that they sawe with their eyes and heard with their eares and felt with their hands ¶ And we declare vnto you how that the promise whiche was made to the fathers God hath fulfylled vnto their children euen vnto vs in that he reâ—ed vp Iesus again euen as it is written in the first psalme Thou art my sonne this dâ— haue I begotteÌ„ the. As concerniâ—â— that he reysed him vp from death now no more to returne to corrupcioÌ„ he 〈…〉 wise The holy promises to Dauid made wyll I geue faithfully to you â—â—â—fore he saith also in an other place Thou shalt not suffre thine holy to see corrupcioÌ„ For Dauid afâ—er he had in his tyme fulfilled the will of god fell on sleape was laid vnto his fathers sawe corrupcion but he whome god reysed againe saw no corrupcioÌ„ And we lykewyse beyng commaunded by our sauiour to execute the office of apostles doe witnesse that god hath now fulfylled his promyse to you and your posteritie in raysing Iesus from death to lyfe whiche thing long ago was promysed to Abraham and Dauid your forefathers and to your other auncestâ—â—â— by the mouthes of the prophetes For this is the same sonne of god borne of the virgin Mary as concerning his humayne nature and bodye of whome the father himselfe speaketh in the first misticall psalme saying thou art my sonne I haue begotten the this daye And that he hath reysed him from death to lyfe who shall neuer after be more subiecte to mortalitie or death he affirmeth by his prophete Esaye saying I wil perforume vnto you faithfully the promyse that I made vnto Dauid Now had he kept no promise if he had not raysed Iesus to lyfe euerlasting For this was his promyse vnto Dauid I haue once sworne to Dauid as I am holy and I wil not deceiue hym his seed shall continue for euer and his throne or royall seate shall continue as the Sunne in my sight as the full Moone without ende as a faithfull witnesse in heauen But ye see now that none of the lynage of Dauid obtayneth this kindom but this prophecie signified Christ that sitteth on the right-hand of his father and enioyeth the kyngdom that neuer shall haue ende Of this selfe same matter speaketh also the .xv. psalme in this wyse Thou shalt not suffre thy holy to see corrupcion Whiche prophecie can not be referred to kyng Dauid in his owne personne of whome we certaynly knowe that after that he had liued and reigned as long as pleased god he than died was buried sembleably as his auncestry was before him But if to see corrupcion be nothing els but to die than his graue whiche yet vnto this daye is remaining among vs where his bones lye dothe euidently proue that he hath sene corrupcion Wherfore this prophecy cannot be referred vnto hym but to thother whome we preache vnto you of whom god raysed from death to lyfe â—re his body began to putrifie and made him immortall ¶ Be it knowen vnto you therefore ye men and brethren that through this man is preached vnto you remission of sinnes and that by him all that beleue are iustified from all thinges from whiche ye coulde not be iustified by the law of Moyses Beware therefore lest that fal on you whiche is spoken of in the prophetes Beholde ye despisers wondre and perish ye for I dooe a woorke in your dayes whiche ye shal not beleue though a man declare it to you Be it therfore knowen vnto you brethren that thorow thaforesayde Iesus ye haue profered vnto you remission of sinnes and freedom from all offenses which you coulde not hitherto be cleane ridde of by keping of the lawe For the lawe was vnperfect takeÌ„ carnally neither coulde it put awaye all sinnes but punished sum of them nether it helped all nacions But through this same Iesus eche man without respecte of any persone or els offence hath righteousnesse or iustificacion and innocencie profered vnto him so that he beleue the promyses of the ghospel Beware therfore lest it may be spoken of you that god threteneth to the vnfaithful and those that resiste the preaching of his ghospell saying by the mouthe of his prophet Abacuc Looke ye dispisers and maruayle ye beyng amased and euen dye for angre for I woorke in your dayes a woorke that ye shall not beleue thoughe a man tell you of it Who euer yet did beleue that a virgin shoulde beare a childe Who woulde haue thought that all countreyes should obtaine life euerlasting by the death of one man Who woulde haue beleued that a man beyng slaine and buried coulde within three dayes aryse agayne from death to lyfe euerlasting This wondrefull woorke god accordynge to his promyse heretofore made hath wrought nowe in your time Become not ye despisers bee not occasion that your selues perish through stubberne and wylfull vnbeliefe but beleue ye in him embrace ye that health of soule whiche is now frely profered vnto you ¶ When the Iewes were gon out of the congregacion the Gentiles besought that they would preache the worde to them the next Sabboth When the congregacion was broken vp many of the Iewes and vertuous proselites folowed Paule Barnabas which spake to them and exhorted them to continue in the grace of God After Paule had concluded and she hearers began to departe they desyred Paule and Barnabas that they
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
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