be subdued vnder his gouernment wil they or nil they Phalme ex Psal 2. be made his fotestole Whom the King of Kinges and Lorde of Lordes shal bruse with an yron rod shall breake them in pieces lyke a potters vessel shal reigne ouer thē for euer Hitherto sayeth he haue I serued you with most humilitie being put to reproches al kind of euils now is the time present wherin the father wil glorifie me with the same glory which I haue had alwayes without beginning that euery knee might bowe vnto me the whole world might acknowledge me to be their Sauiour by whom the way to god is made open Iohn xvii Philip. ii I haue elected you witnesses of this thing and I sende you into the whole worlde to declare this ioy to al men namely that I descended frō heauen haue ouercome death opened the way to heauen for miserable mortal mē Math. x. taking away death and hell Preach not these thynges only to the Iewes as I charged you fyrste which was to kepe the fidelitie of my promyses but go now to all nations and call them to be companions of my glory whē ye shal preach these things through out the world the vngodly wil set vpō you by diuerse snares and wiles Ye shal be hated of all men for my names sake but be ye of a good courage Iohn xvi I haue ouercome the worlde and in me also shall ye ouercome all your enemies for al power is geuen to me both in heauen and earth I will alwayes be presēt with you and defende you against al inuasions Although I shall now withdraw from you my corporall presence which shall be profitable for you I will yet be with you to the ende of the world with my power with my spirite with my grace This promise is not made only to the disciples but to al beleuers for the apostles liued not to the end of the world This is the greatest cōfort that cā be in aduersitie diligently to cōsidre the power and kingdome of Christ Math. 16 Thei which leane vnto this rocke the gates of hell shall not preuayle any thing against them As my father sent me We must vnderstād that these things are spokē by cōparisō not by equalitie As though he would say My Father sent me to preach to die for the truth doe ye so lykewise But this is the differēce betwene Christs death his disciples death and ours In that Christs death is healthfull to the whole world pacifieth gods wrath for the sins of the whole world so is not his disciples death nor ours Christ was sent of the father to be the saluatiō life of the whole world so were not the apostles sent but to preache this saluation and life to the world He geueth thē the holy ghoste that we might vnderstād that he which wil preach the gospel with a stoute courage hath neede of the holy ghost For mā cā do nothing of his own power onles he be endued holpē by the power frō aboue And he sendeth his ministers not to gape for riches to make marchaundise to seeke for gaine to hunte for glorye to swel in pride to burne in filthie lustes but to preach saluatiō vnto mē The father sent not his sonne after that sort neither studied Christ for such matters He sent him to preach the truth Phillip ii to teache the knowledge true worshipping of God that he taking vpō him that for me of a seruaunt might serue al mē might be obediēt to the father euē to the death of the crosse to take vpō him selfe the hatred reproches of al mē in the middest of these to do good to al mē to saue al mē Let thē then whiche are chosen to the office of preaching follow Christ in these things let not thē do their own wil Iohn 6. but his wil that sent thē Let thē desire of the father the holy ghost to accomplish these things Luke 11. who worketh performeth these things in thē Whose sins ye shal forgeue That which might be spokē impersonallye he attributeth to the persō which is done after the Hebrue manner who speake not seldome that impersonally whiche longeth to the persō againe thei attribute that to the persō which is impersonal But wheras he saith whose sinnes ye shal forgeue it is a periphrasis definition of the gospel for what is the gospel This is the gospel that god the father sent his son to make satisfactiō for the sinnes of mē to forgeue thē the same Why thē he that preacheth remission of sins preacheth the gospel As though Christ would say To whō so euer ye shal preach the gospell if they receaue it thē shall their sins be forgeuē thē For he expresseth the same sentence more plainly in the last of Marke sayīg Preach the gospell to all creatures he that beleueth shall be saued he that beleueth not shall be condempned He that beleueth namely the gospell preached by you Remissiō therefore of sins is geuē to the apostles bicause thei preach that wherby sinne is forgeuē for they preache the gospel or the same Christ or grace of God by Christ wherby sinnes are forgeuē This is therfore the meaning whose sinnes ye shal forgeue that is to whō ye shal preach the remissiō of sins they shall beleue the gospell preached by you vnto thē are their sinnes forgeuen Let vs diligently therfore note this that that is attributed to the Apostles which belongeth only to God For it cōmeth by the holy ghost and not by the preaching or voyce of mā that the conscience of mā shuld be assured that god is his father and that his sinnes are forgeuen and the anger of God pacified But bycause the apostle is the instrumēt by the which god sheweth forth saluatiō vnto men and a certain part as I may terme it wherby God wil haue his grace preached Christ therefore vouchsafeth thus to speake he attributeth that to vs which belōgeth only to him self bicause of the cōiunction communicating which the mēbers haue with the godhead 2. Cor. 11. 2. Cor. 3 God worketh al in al he is nothīg which watereth he is nothing which plāteth but god which geueth the increase god doth al things he moueth the mouth the tong of that preacher he draweth illustrateth the hart of the hearer It is al one saying therefore to say whose sins ye shal forgeue are forgeuē thē c to say he which beleueth shal be saued But Markes wordes are more plaine For to binde to loose are darcker then to beleue not to beleue the preachers Thei are darker to vs I meane not to the apostles of Christ To bynde To bind therfore is to preach the gospel which gospel he that beleueth not To lose is bound Contrarilie to lose is
nature in Christ and reuoke from hel Marcyons opinion Christs body was not in the sepulchre after his resurrection when as it appeared vnto Marye Magdalene neyther was it wyth the eleuen at Ierusalē when as it was with the two which went toward Emaus No more can it be in the breade when as according to the scriptures it was taken vp to heauē and setteth at the right hand of God the father For Christ went from the father and came into the worlde againe he left the world and went to the father But he left not the worlde in respecte that he is God when as he is with vs to the end of the world therfore left he the worlde as concerninge his manhed that is he caried into heauen the body which he toke of the virgin Mary into the glorye of the father This is the foundation of the Catholike and Christian faythe and the hope of all the elect which whilest they denye or stirre let them take heede what they make of Chryste or howe they are to be counted for Christians Let them take heede I saye what foundation they stick vnto The flesh of Christ also is glorified after his resurrection and yet for all that is it flesh in deede and putteth not of the nature of flesh and although it be spirituall yet is it not conuerted into a spirite and much lesse into God A spyrite sayth Christe hath neyther flesh nor bone as ye see me haue The body therfore of Christ is in heauen and not in the bread of the supper which coulde be neyther necessarye nor profitable yea it was caried vp is heauen after the resurrection in the sight of the Apostles which was so expedient for theyr fayth which fayth they could neuer establysh by the suppenor by the presence of his body glorified but that thei alwaies wauered and doubted til suche time as they were confyrmed by the holy ghost We must therefore transferre our minde from all corporal and visible thing into heauen where Christ sitteth at the right hand of god beleue that Christe hath geuen his body to the death for vs. After this sorte is the body of Christ eaten not with the teeth of the body but by the contemplacion of fayth For fayth in dede which cleaueth only to God may vse corporall things but not as though saluation were bounde to those things and be deliuered to vs thorough them but to put in practise fayth and charitie Euen so we cary about the bread and wine in the Supper we distribute it amongest vs and we eate not to merite any thing of God by the same as it were by a certayn worshipping but bycause by these outward signes our senses are stirred vp to weigh consider more diligentlye the grace of God geuen vs by the death of Christ and to lift vp our mindes to Christe the bread of lyfe which for our sakes descended frō heauen For our weakenesse therefore are the sacramentes instituted of Christ as it were certayne signes of the grace and beneuolence of God towardes vs which do stirre vs vp to consider the promises of God wherein our fayth is exercised For they whiche vse these signes doe testifye that they haue fayth in the promises of God and that they bee of the number of those which acknowledge God for theyr God whom they worship in spirite in whom they trust to whō they geue thanks c. And whē doth god more declare shewe him selfe to be our God most louing Father thē when he promiseth to geue vs hys sonne and also performeth it Roma viii For how can he not geue vs all thinges with hys sonne Or what can he denye whiche hath geuen vs his only begotten Sonne Iohn iii. And he hath geuen him vnto vs not to punishe and condemne vs as we iustly haue deserued but that by him we might be saued and haue euerlasting lyfe For he gaue him to be ours al whole to be our righteousnesse wisedome hollynesse redemption saluation and life What a great loue is thys what a great grace the eternal Sonne of God descendeth and taketh vpon hym selfe our nature that we being made newe by his grace might ascend taking after a sort the diuine nature He descended that we creping on the groūd might be thoroughe him transferred and lift vp to his glory The Lord of al things taketh vpon him the shape of a seruaūt to make vs which are by nature seruaunts oppressed with most greuous bondage the sonnes of God He taketh vpō him selfe our weakenes to strengthē vs with his spirite He is made man to transforme vs by his grace in a manner into Gods He hath communicated with vs in fleshe and bloude being made partaker of the same that also the children namely we might haue euerlasting fellowship with him In fine he would be made like to hys brethren in al thyngs Hebr. 3. that we myghte see that we haue a mercifull and faythfull high prieste to doe all those thinges which we haue to do with God which maketh satisfaction by his bloude for all our sinnes He hath taken vpon hym selfe all that is ours to participate vnto vs what so euer he him selfe is and hath And thys is it which he sayeth to Magdalene I ascende to my Father and your father my God and your God See what a loue the father hath geuē vs both to be named and to be the Sonnes of God i. Iohn iii For the which cause he is not ashamed to cal vs brethren saying God to my brethren c. For his spirite beareth witnes to our spirit that we are the sōnes of God For we haue not receaued a spirite of bondage to be affeard Roma viii but the spirite of Adoption by the which we crye Abba Father God therefore is our Father and our God and we are hys children with whom he hath made a new couenaunte and confyrmed it by the bloud of hys Sonne that we might nowe haue fellowship mutuall perticipacion with the father hys sōne Iesus Christ These benefites so great and most ample are geuen vnto vs of God ii Cor. iii. i. Cor. xiii but they are receaued of vs only by faith which selfe fayth is also the gifte of God and are felt inwardly in spirite For as yet we doe not beholde the glorye of the Lorde with open face for partlye we knowe and perceaue by a glasse in a riddell and it hath not yet appeared what we shall be which is done to our profit that the father should not make vs fully perfecte whilest we liue in this fleshe but doth geue vs the knowledge and fruition of him selfe by certain degrees that we might learne to think humblye of oure selues to walke before oure heauenly father in the feare of God and to depend al wholly vpō him we are therfore made safe but yet in hope whiche hope is not nowe sene fullye otherwise it shoulde be no hope
A briefe rehersal of the death resurrectioÌ„ ascention of Christ gathered together oute of the foure Euangelistes and Actes of the Apostles by the most godly and great learned man Huldriche Zuinglius written first in Latin and now traÌ„slated into Englishe that such as vnderstande not the Latin tongue should not wante the vse of so worthy and profitable a treatise ¶ Perused and allowed according to the order appointed in the Quenes maiesties Iniunctions ⧠The preface and introduction into the history of the Passion and death of Christ AMong all the histories gentle reader that any time haue bene written froÌ„ the beginning of the world vnto this present was there neuer any to be compared to the historie of the Passion resurrection and ascension of Christ written most exactly by the foure Euangelists albeit dispersed and in sondry places and aptely not without great trauell and payne gathered in due order by the most godly wel learned man Zuinglius with certaine briefe annotatioÌ„s and many wholesom godly instructions and declarations of the harder places adioyned vnto it by the same man for the easier vnderstanding to the reader which history as it is most certaine and true for that no percel therof was written but by the holy ghoste although he vsed men as instrumeÌ„ts therunto which onely is truth froÌ„ whom proceadeth nothing but truth So by it is sette forthe vnto vs the springe and ground of our saluation namely the passioÌ„ and death of Christ the price of our redemption the onely pacifieng of the wrath of god towarde vs way to eternal ioy which Paule affirmeth to be great and wonderful such as neither eye hath sene neither eare hath heard nor heart can imagin but what shal I nede now to make any loÌ„g or further declaratioÌ„ either of the certaintie therof wherof no christiaÌ„ man hauing the feare of god before his eies hath euer douted or of the coÌ„moditie comming vnto vs by the same whiche is so amply and manifestly set forth in the treatise it selfe But for as much as it is writteÌ„ in a straÌ„ge tonge namely in latin which the multitude of our countrey vnderstand not and also which is much to be lamented manie of these which are in place of teachers such is the infelicitie of this our time lest these I say shuld vtterly waÌ„t the vse of so fruitefull a worke I was moued and thought good both for the aduauÌ„cement of the glory of god and also for our brethrens farther encrease of knowledge to bestow some labour at such conuenieÌ„t leasure as I coulde well spare to turne it into our English tongue plainly and truly without all arte or eloquence as one tendyng nothing els but the endes aforesaide which if I obtein I shal accompt my labours right wel bestowed minding also farther to trauail in the same kind of labor if I shall se by this that my labour hath bene profitable FOr as much as the deathe of Christ is the lyfe of all the electe it behoueth therfore to know by what meanes it is made our saluation which in it self cannot be but saluatioÌ„ For Christ as Simeon declareth as he is set for the rising of many Luke ii so is he agayne set for the fall of many And this commeth to passe which ofteÌ„times hapneth that that which is geuen vnto vs for a remedy against poyson by our vice is turned to be nomand destructioÌ„ There be which do think vpon the crosse and death of Christ our sauioure after a certaine kynde of carnall affection thinking thei haue done their duety excelleÌ„tly wel that they haue done god high seruice if so be that thei haue euery yeare a certaine grief with Christ dieng that they witnes the same with teares Those ought to remember that Christ desired the women not to weepe for his sake Luke xxiii for he saithe wepe not for me or for my sake but he admonished theÌ„ of the misery which shoulde come vpon them for their ingratitude and infidelitie and therfore he addeth wepe for your selues for the dayes wyll come c. I wyll not speake now of the ambition which we haue sought for in such fayned sorrow for we would seme to be suche as wer heauy with Christ when as in dede we were nothing lesse Others minâ—ble vppe certayne colde praiers in memory of the passioÌ„ others deuide the order of the passion for synguler dayes or certaine houres other some againe doe abuse the same as it were by magicall enchauntments to their owne glorye and couetous desyre not sekyng Christ but themselues let vs rather thinke or rather meditate and depely weigh consider why Christ died and here shal the vaynes of faith and charitie open themselues God so loued the world saith S. Iohn that he gaue his only begotteÌ„ soÌ„ for it Ioan. iii. that whosoeuer beleueth in him shuld not perishe but haue lyfe euerlasting It commeth of a singuler charitie that god doth geue his onely begotten sonne vnto the death for miserable and damnable seruantes the which beyng considered kindleth our hartes bindeth vs altogether to god and whatsoeuer other thing god hath geueÌ„ vnto vs besides him selfe it would haue done vs litle good yea although he had geueÌ„ a most excellent creature it would not haue satisfied the fleshe he gaue himself therfore to vs in his sonne that there by we shoulde nothing doubte of his loue and fauour but he died that we mighte liue He was nayled to the crosse that he myghte deliuer vs for he hathe borne our synnes vppon his body Esay liii i. Pet. il and hath taken al our infirmities vpon him by whose beating whipping we ar healed He is the price which was geuen for our redeÌ„ptioÌ„ by him our vnrighteousnes is put away blotted out before god In hym the iustice of god is pacified in him is life geueÌ„ to them which beleue The meditatioÌ„ of these things will leade vs not onely into the vains of God his goodnes but also to the springs of our synnes Let vs therefore consider this in Christ for what thing he was geuen vnto vs of god wherfore Christ dothe not onely teache vs that we shoulde thorowly acknowledge our selues vnrighteous and condemned but also doth open vnto vs with the same the bosome of mercye as a most sure sanctuary and doth also comforte the consciences which in a maner are desperate and heauy ladeÌ„ with the burden of synnes geuing vnto them which be his Rom. viii peace and tranquilitie For what can he which hathe geuen his sonne denye vs afterward Let vs therfore first thinke vpon thys in the crosse of Christ that is Christ to be the price of our redemption the sacrifice for sins our satisfactioÌ„ i. Cor. i. our righteousnes life holines gate and way to god the pledge of saluation euerlasting life the onely mediator intercessor and reconciler by whome the way to god is made open by
He al so bargained with theÌ„ how he might betray him vnto them saieng what will ye geue me and I will deliuer him vnto you â–ª And they hearyng this wer glad and bargained with him promising to geue him xxx syluer pieces When he hadde therfore promised this vnto them he sought occasion opportunitie to delyuer him vnto them without a tumulte THe Euangelist Iohn reherseth by occasion what moued Iudas to betray Christ forsoth bicause he was sory that he hadde lost parte of the money of the price of the oyntement which Mary had powred vpon Christ Wherfore this most couetous maÌ„ wuld satisfie this losse an other way He describeth therfore the Supper whiche was prepared for Christ in the house of one SimoÌ„ and besides that he declareth the thinges that were done there If any man thinke it good he may adioyne that history vnto ours we studieng to be briefe haue onely taken but a few necessarye thinges Mathew who also by the way maketh mention of this cause saieth that the disciples did murmure which seemeth to bee spoken by the figure called Synecdoche for Iohn saith by expresse wordes that Iudas was angry and that he alledgeth the care of the poore to bee the cause of his anger when in dede he nothing cared for the poore but lucre and gayne moued him for he was a thiefe and bare the bagge he couereth his couetousnesse with a shew of liberality and mercy So do they which say they do defend the olde religion They make a shewe as thoughe they sought to defend the honour of God the worshipping of sainctes and the authoritie of the sacramentes c. Let vs learne to what incoÌ„uenience couetousnesse and studieng for money doth driue a man vnto we do all condeÌ„ne and curse Iudas but we should see whether we be not also lyke vnto him which do scrape vnto our selues richesse by hooke or crooke we lye deceaue and forsake iustice But they are a great deale more hurtfull which vse disceite in ecclesiasticall goods and suche goods as bee dedicated to the poore Their myndes were now readye on euery side to the matter they wente aboute beyng moued thereto by enuy and couetuousnesse of gayne For suche is our nature that we bee all more prompte and redy in priuate matters than in common and this commeth to passe bicause all oure thoughtes all our counsels and all that euer we can do tende onely vnto this end that we may enriche our selues and for the same we study both dai and night Seing therfore that all our cogitations and reasons serue for thys purpose that is to keepe and seeke our owne thinges it is no maruell thoughe we bee nothing attentife about those thinges whiche appertaine vnto the common profitte and bicause the fyre of loue is wholly tourned vppon oure selues it canne not put forthe anye flame towardes our neighbour and it is not possible for vs to seeke the glorye of GOD from our hearte when we seeke oure owne glorye in all thynges If the Maiestrate shoulde consulte or deliberate at what price wyne of Heluetia shoulde bee solde or what it shoulde bee esteemed at euery one woulde weyghe and consyder wyth hym selfe manye dayes beefore howe he myghte saue hys owne thynges and augmente hys owne Lucre. And thereof commeth it that all and synguler beeynge compelled doe speake and pronounce moste promptelye and diligentlye in the senate If we were as diligente and busye in publique affaires and in matters of godlinesse and vertue if we would so think of them daye and nighte as we doe of priuate matters we should be then more proâ—fe and ready when we should consulte of them But alas we are feble in these thinges we be slouthful negligent idle and sluggish seeking our own things only and not those thinges which are of Christ and this is the cause that they be so cold which are rulers either in religion or in common weales hereof commeth so greate a number of wycked deedes amongest the people for they whiche wylâ— bee riche i. Tim. vi doe fall into the snares of the diuell and into diuers temptations so that the samâ— may say that couetousnesse is the roote of all euils The minde which is geuen to couetousnesse doth nothing that is righte and honest â–ª for it hath shaken of the feare of god and weâ—ded it selfe to all mischiefe but why goeth hâ— to the high priests when the euil will talkâ— or haue to do with the euil there muste comâ— some occasioÌ„ and commoditie betwene Therâ— is none of such an audacitie which wil call aâ— other vnto him to helpe him to steale of whâ— he is not persuaded before in his mynde thaâ— he is a thief or els at the least that he fauoureth thieues and that he gathereth by certaâ— outward signes which do shewe for the whaâ— the inward minde is None will offer to defloure an honest matrone or a virgine vnlessâ— there be some occasion geuen him by their maners and gestures If that the shamefastnesse of virgins could not be won by flattery then would there none craue it so wantonly of theÌ„ Therfore Iudas goeth to those whoÌ„ he knew â—o be offended with Christe he taketh counsell with those men whose myndes were bente with hatred against Christ whiche had consulted a littell before of the death of Christ he had learned by many signes that the priestes were such men therfore he feareth not to goe â—nto them but rather solliciteth them first beâ—ore he was called of them what will ye geue me saith he Oh what an impudeÌ„cy was this â—o these bouchers and thieues which do exercise and follow warrefare which do take corrupted bribes of straungers are not ashamed â—o aske them of Emperours kinges Prinâ—es yea and those whiche haue neede of them â—re not ashamed to thinke it lawfull for them â—o geue them such bribes But how such men â—re made companioÌ„s and parteners with Iuâ—as the Euangelists do plainly declare wheÌ„â—s they say that Sathan entred into the hart â—f Iudas for when he doth once possesse the â—earte he hurleth men hedlong into all mischiefe Therfore he beyng styrred vppe by the â—iuell and by couetousnesse doth meditate to â—etray his Lord and sauiour yea such a lorde â—s had elected him to the Apostleship whiche had made him ruler of his thinges and loued him excedingly and when he hadde deuysed â—his mischeuous deede he maketh meanes to accomplishe his wicked enterprise and diligently executeth the same he woulde haue it done without tumult that many shoulde not haue knowledge thereof For Iudas soughte oportunitie to take him at such a tyme and in such a place whereas multitude of the people which did vse to followe Christ verye often might not be with him ¶ Beefore the feaste of the Passeouer when Iesus knewe that his howre was come that he shuld depart out of this world vnto the father for as much as he loued his owne whiche were in the world vnto the end
and let vs abyde in him by faithe and he in vs by loue let vs do and suffise all thinges for him which died for our sakes ¶ And when supper was done when the diuell had put in the hart of Iudas Simon Iscariot to betray him Iesus knowing that his father had geuen him all thinges into his haÌ„des and that he came from God should go vnto God he rose from supper and put of his garmentes and when he hadde taken a linnen towell he girded himselfe with it then he poured water into a basen and began to washe the fete of hys disciples and to wype them wyth the lynnen towell wherewyth he was girded GOd setteth before vs in Christ an example which oughte neuer to goe out of our sight namely of all vertues Let vs consider his vnspeakable charitie ioyned wyth a singuler humilitie God therfore teacheth vs in Christ charitie humility liberality gentlenesse strength long suffring and constancie Let vs do good vnto all men both to our freÌ„des and to our enemies neyther let vs looke for any other thyng for our benefits then hatred and most greuous persecutioÌ„ Yet let vs not in the meane while be drawne away from doyng good neither let vs at any tyme cease This is that which Paule saith al that will liue godly in Christ Iesus must suffer persecutioÌ„ He which amoÌ„gest mortal men wil planâ— vertues and set forth righteousnes must put forth himselfe wholy to the hatred of all men and must vowe him selfe for rightuousnesse and eueÌ„ as Christ could not be plucked away by no reproches or hatred i. Thes iâ—â— from rightuousnesse and truth from charitie and wel doing but that he obeied the father euen to the deth and constaÌ„tly suffered whatsoeuer the vngodly didde vnto him loued his so wel vnto the end So also must al the godly do They must constantly go forward to do good in the myddest of all euels neither must they faynt or be wery at any time as ouercome wyth the hatred of euill men Christ loued and did good euen vnto his death he serued and profited all men and therby got nothing but extreme hatred and most cruell death To departe out of this world and go to the father is a periphrasis of his death as though he would say Iesus knowing that he should dye nowe but as we haue tolde you the Hebrew periphrasis haue great emphases and are of more efficacy than if the sentence had ben set forth plainly and wtout figure What is to dye For by these woordes he sheweth declareth a great consolatioÌ„ vnto the faithful namely that the deth of the faithfull is no other thing but to leaue the worlde â—nd to go to God And is not this a great coÌ„solation to leaue the world that is al wickednesse all infidelitie al labour and affliction to go vnto God which is the most good and also the most louing father who woulde not reioyce when he heareth this that by deathe he is deliuered from al euils and endued with all good thinges And to the christians to die is no other thing than to leaue the world and to goe vnto God whereas otherwyse if we shuld die without Christ deth were the most terriblest thing that could be vnto all fleshe The Euangelist therefore by these wordes doth make death pleasant and acceptable and doth declare what death also what the pain of sin is made vnto vs by the death of Christ namely the end of all euils and the beginning of a new and euerlasting life Therfore worthely saith Dauid that the death of the saints is precious in the sight of God wheÌ„ as in the meane time the death of sinners is moste yll The farther we departe from the worlde so much the nerer we come vnto God Agayne the more we come and addicte our selues vnto the worlde the more we departe from God betwene these two there is no meane neither maiest thou cleaue to both of them but in that the Euangelist doth say that the diuel did put this treason into the hart of Iudas he doth it to declare that these wicked deedes and mischiefes are done by the diuel as of the author of them that is to say by his instrumeÌ„ts For in dede there be in man certain good affectioÌ„s created of God but by mans faulte they are corrupted and made euill as the couetous desire of thinges These affections dothe the diuell snatche vnto himselfe and draweth vnto hym whatsoeuer he catche and vseth them at his owne pleasure So that which is created good in vs of God the deuill draweth to our destruction He put of his garments c. It is a kind of speaking which describeth the thing manifestlye and as it were setteth it beefore our eyes ¶ Then he came vnto Simon Peter and Peter said vnto him wilt thou washe my feete Iesus aunswered what I do thou knowest not now but thou shalt know hereafter Peter said vnto hym Thou shalte neuer washe my feete Iesus aunswered If I washe thee not thou shalt haue no part with me Simon Peter saide vnto him Lord not onelye my feete but also my handes and my head Iesus sayd vnto hym He that is washed hath no nede but to washe his feete but is altogether cleane and ye be cleane but not all for he knew which of them shoulde betray him and therfore he sayd ye be not all cleane HEre is set forthe in Christ an example of singuler charitie and humilitie in Peter the blindnesse and curiosity of humain wisdom Christ perfourmeth the same in dede which he had taught in worde for in the eleuenth chapter of Mathew The submission of the mynde he saith learne of me bicause I am meke and humble in hearte he therfore expresseth humilitye in him selfe for what greater a basenesse can there be than for the sonne of God and the Kyng of Kinges to humble himselfe to the feete of his seruantes â–ª Let vs hereby learne to throwe downe our selues to attribute nothing to our selues and to boast nothing at all yea and loke how much the more in estimation we bee so muche the more let vs humble our selues So sayeth Paul in the xij to the Romanes ij to the PhilippiaÌ„s But in Peter is declared the stubbornnes of the flesh which inquireth after captiue al things curiously neither doth it obey God but his owne reason but it should haue made his vnderstaÌ„ding vnto the obedieÌ„ce of Christ Peter vnderstode what Christ would do for he did se that he would wash his feete but he vnderstode not what Christ meÌ„t by this washing Therfore Christ saieth that whiche I do that is that which I entend thou knoweâ—â— not that is thou vnderstandest not thou perceiuest it not we are so dul and so sluggish that after we haue sene things done it is loÌ„g before we can vnderstaÌ„d them neither do we know what they mean God ofteÌ„times signifieth by som outward thing that which at
but his owne yea and theÌ„ wheÌ„ as most ernest matters are in haÌ„d Christ teacheth them to submit themselues to others to loue one another to helpe one an other by charitie and yet in the meane tyme they are not ashamed to reason who shoulde be greatest and this moued them to this question bicause Christ declared vnto them his deathe but Christ putteth down with great grauitie the hautenesse of mind exhorteth theÌ„ to submit theÌ„selues shewing theÌ„ who is the greatest in the church namely he which submitteth him self to al meÌ„ is seruaÌ„t to al meÌ„ But bicause thei were elected to preach the word he therfore withdraweth their myndes from his hautenes with the which the princes of the world are almost puffed vp The princes of the gentils Prophane Princes it is a kinde of speaking for the Princes of the nations not they onely which gouerne the gentiles or infidels as the chief capitains of the Anabaptists do expound when as they go about to proue by the wordes of Christe that a christian man ought not to be a Magistrate but Christ by these woordes dothe not helpe their opinion but rather subuerte it of the which we will speake in his place Christ doth fortifie before the minds of his disciples whom he had elected to preache the gospel against the hurtfull affections of the fleshe amongest the which the study for honour disease of ambition hathe no small power the which if they once creepe into the heartes of prelates of religion they bring with them innumerable hurts Neither is there any other pestilence more hurtful to the church than the desire of ambition pride and confidence in it selfe For he is no true godly maÌ„ that trusteth to him selfe and the apostels were sick of this disease the Lorde permittyng the same that they might learne by this so muche the more to acknowledge huÌ„ble theÌ„selues Therfore he saith O ye my disciples ye ar not of the nuÌ„ber of them which are prâ—nces magistrates in the world you haue an other office apointed you Princes obtayne their names according to their doynges and haue in the meane time some dominion ouer those which are committed to their charge That affection of dominion and principalitie ought not to bee in other kynges and princes but rather they do gette theÌ„ names to be called gracious in deseruing well of their subiectes as Euergetes and the father of the countrey Abimilech c. And it is more often sene that they do more oppresse their subiects than ease them of their burtheÌ„s and although this be euil yet neuerthelesse it must be suffred in them which haue dominioÌ„ in the world but not in the kingdome of heauen For when they take armour and dryue away the enemy and punnishe the euill they serue also Christ with their sworde when as neuerthelesse they are somewhat defiled and haue some thing common with the busines of the world so that they cannot be wholly with out dregges and be alwayes bent to heauenly thinges But for you which are the lighte of the world being lightened of me which am the true light a greater integritie is mete a greater purenesse ye must shine aboue other in the light of faith and charitie not in worde only but in example of life let not your hartes haue a regard to earthly thinges but beyng purged from the contagiousnesse of al earthly dregges let them be caried vpward as it wer like fyre vnto heauenly thinges Be ye therfore far from ambition from the desire of money and froÌ„ all those things which may wrap your mindes in earthly thinges Se that you seke not gredily for glory rule in the world for I haue preferred you to the kingdome of heauen that is to the preachyng of grace and truth Be ye not therfore bent to other things which might withdraw you from your office let other men seke to be lordes haue ye onely a care to serue others that shall extoll you to the eternall ioy and shall make you mightye in dede Looke vppon me whiche came not to rule or to be greate but I am rather conuersaunt amoÌ„gest you ministring vnto you as a most abiect seruant and washing your feete I haue lefte heauen and descended vnto you takyng vpon me for your sakes all pouerty affliction why should you then be ashamed to serue others for my sake It is a smal matter that ye haue abiden with me hitherto that ye haue cleaued vnto me which neuerthelesse was not of your owne power for ye haue not elected me but I descending from my fathers seat haue called and chosen you what good soeuer therfore ye haue you muste not ascribe it vnto your selues but altogether vnto me lift vp your mindes to thinges that are to come you shall not lose your labor if you abide with me I will reward it to the vttermost eueÌ„ as you haue bene partakers of my afflictions so shall you also be companions of my ioy so that ye be constant in that which I send you about and apply not your mindes to other thinges For it is not sufficient that ye haue abiden with me hitherto after a sorte for they were but skirmishes sleight battails but now there be greater troubles at hand The time is now present that Sathan turneth al his force and all hys armour against me and you Ye know that ye waÌ„ted nothing when I sent you wtout thinges necessary for your iourney also vnarmed be ye therfore constant and stande ye firmely for such a multitude of wicked personnes shall come vpon vs that it shall seeme that we haue nede of swords For those thinges which are written of me must needes be performed and go ye forwarde without feare in preaching of the truth I will neuer be absent from you as I haue before defended you I will prouide for you and minister vnto you all such thinges as ye wante By these wordes the lorde plucketh out of the hartes of the disciples the affection of the flesh wherewyth they were touched and also he prepareth and encourageth them to battayles whiche were to come For they should suffer greater thinges after his departure when as they should stir vp by the preching of the truth the displeasure of all meÌ„ against them Of the which euils he hath preseÌ„tly shewed an exaÌ„ple by himself declaring vnto theÌ„ to all the godly what they must suffer in this worlde for the truthe and that there is a wonderfull great reward prepared for them which continue vnto the end But in that he sayeth let him sell his coate bye a sworde it is a phrase of speache by the which is signified a most great daunger to be at hand as though Christ would say If they rage so against me they will not spare you be ye therfore stronge and constante for they shall so spoyle and kill you that it shall seeme that ye haue nede of swordes yet he biddeth not
wordes we be taught not to be sorye if anye troubles com vnto vs by the vngodly for the crosse also death get vnto the godlye moste great glory when as nothyng can chaūce vnto the godlye whiche is not ordeined by the good will of the father and whiche shall not bryng vnto them wonderfull greate glory Furthermore the glory of God commeth by those thinges which we suffer for his names sake and what is he that would not wishe to haue the glory of God set forth yea euē with his owne hurt and danger And when as hipocrites do go away from the fellowshippe of the faithfull then is the church deliuered frō a most great euill so that the faithfull which desire to haue the glory of god set forth may worthely reioice And for bicause that Christ had foretold that such great euils shuld come vnto his disciples and had shewed them the daunger which they should be in by the means of fals brethren of whom Iudas went before as a figure of them nowe in the meane tyme he comforteth and encourageth them least they shoulde bee fainte harted and discouraged teaching them by what meanes they mighte stand stedfast and to be safe againste all the euils which were at hand namely by concord and mutual loue amōg themselues as though he would say Howe soeuer diuers tempestes do happē how soeuer the vngodly rage against you haue ye only a care for this the which aboue all other thinges I geue you in charge that ye be ioyned together amongest your selues with a feruent charitie For so shall ye stand firme againste all the assaultes of your enemies if ye be boūd with this bond no mā can hurte you This shal be the most certayne signe that ye be my disciples if they shall see in you that loue which was in your maister The boastyng and presumption of the flesh is sene in Peter which that he might be takē awaye the lorde suffereth him to fall that he might learne to acknowledge hym selfe and to liue afterward in feare and with modestye In the meane tyme we must mark the loue of God which doth not altogether reiect vs bicause of oure infirmitie but taketh in good worthe our folishnes and turneth it to good we haue of purpose left out that which Iohn writeth from the xiiii chap. to the xviii least our booke and those thinges whiche we haue expounded in Iohn should encrease to a great volume They therfore which are desirous of the same let them read them in Iohn and apply them to this place ¶ When Iesus had spokē these words he went out according to his accustomed maner with his disciples ouer the brooke Ceder that is to say into the Mounte Olyuete where was a gardein into the which he entred and his disciples also and Iudas also which betrayed him knew the place bicause Iesus had oftentimes resorted thither with his disciples and when he came vnto the place which is called Gethseman he said vnto them sit ye here tyll I go asyde and pray and he toke Peter Iames and Iohn with him and he began to be afraide and to be vexed he said vnto them my soule is sorowfull euen vnto the death abyde ye here and watche with me praye that ye enter not into temptation and being gone forward a litel and departed from thē almost a stones cast he fel vpon the earth and being prostrate kneling vpon his knees he prayed saying Abba father all thynges are possible vnto thee yf it be possible take away this cup frō me neuerthelesse not my wyll but thy will be done CHrist had armed his disciples against the persecutiōs which were to come and had taught them wyth what swordes they should resist them that is to say by the knowlege of both the testamentes and by the sword of the spirite which is the worde of God beyng a two edged sword and cuttyng on either syde and percyng euen into the inwarde partes furthermore he had admonished them not to put any distrust of hys care and goodnesse for that hauing him for their defence and saue garde they shoulde bee euen as safe as they had bene alwayes beefore For althoughe he should go from them as concernyng the body yet for all that he would not forsake them but be present with them in his spirite euen vnto the ende of the worlde Moreouer he woulde pluck out of thē the affectiōs with the which nature is defiled to the intente they mighte wholly depend of him renouncing the world and applieng themselues to heauenly things Now he setteth forth an example in himselfe with what mynde and with what constancy all the godly should receaue the crosse he goeth forth against death that he might declare that he died not against his will but willinglye and of loue not dissembling in the meane tyme his infirmitye and feare lest we should dispair if at any tyme our flesh should be made afrayde with temptations and daungers cōmyng vpon vs if it should bee touched wyth sorrow or haue an horror of aduersitie prouided that we do not cowardly faynte and flee For there hapneth also vnto the godly and cōstant men some feare of the flesh but the feare of God which is in them and their faythe to God shaketh of and ouercommeth the fear of the flesh This we see manifestly in Christe who as he toke vppon him for our sakes the infirmitie of the flesh beeyng made like vnto his brethren in all thinges so also he was not ashamed to confesse his feare and sorrowe to his disciples That we might haue wherwith to comfort vs in all temptations and that we might know that God will not reiect vs. bicause of the infirmity of the flesh so that we fly vnto him with our whole hart and with a perfecte faith He was sory for vs he prayeth vnto the father for vs that we mighte learne by hym what we shuld do in daūgers and to whō we should flye vnto he declareth hymselfe to bee man in dede which is touched with the feelyng of deth neuerthelesse in the mean tyme he consecrateth himselfe wholy to the wyll of the father vnto whose will he submitted hys owne will The selfe same thing must we do when tempests do assayle vs Let vs acknowledge our own imbecilitie and let vs attribute nothing to our owne strength neither truste to our selues and howesoeuer the deuill the fleshe and the world rage howsoeuer the enemy oppresse and vrge vs let vs not for al that dispaire but let vs fall downe before our most pitiful father lette vs desyre hys ayde and lette vs vtterlye denye oure affections and consecrate oure selues wholly vnto him Math. x. let vs caste oure selues wholly vppon hym It hath pleased our heauenly father that this infirmity should abyde here in our flesh that we should be put forth vnto many and diuers afflictions and oppressions that we shoulde bee obiected to daūgers assailing vs on euery side no
aunswered hym sayest thou that of thy self or did other tel it thee of me Pilate aunswered am I a Iewe Thine own nation the high priestes haue deliuered thee vnto me What hast thou done Iesus answered my Kyngdome is not of thys world if my kingdome were of this world my seruauntes would surely fyght that I should not be deliuered vnto the Iewes but now is not my kingdome frō hence Pilate thē sayd vnto him art thou a king thē Thou sayest that I am a king For thys cause am I borne and for thys cause came I into the world that I should beare witnes to the truth euery one that is of the truth hereth my voyce Pilate said to him what is the truth whē he had saide that he wente oute agayn vnto the Iewes and said vnto them I fynde in hym no cause at all But ye haue a custome that I shoulde deliuer you one loose at che passeouer wil ye therfore that I lose vnto you the King of the Iewes Then cryed they all agayne saying not hym but Barrabas Nowe thys Barrabas was a thiefe whiche was in prison with the authors of an insurrection made in the citie wherin was murther committed Thē Pilate spake vnto them agayn willing to let Iesus lose But they cried saying Crucifye crucifie him And he sayd vnto them the thyrd time what euil hath he done I fynde no faulte worthy of death in him I wil therefore chastise hym and let him lose PIlate at the firste sheweth a certaine semblaunce of Iustice and equitie for that he goeth about to deliuer an innocente and to pluck him out of their handes and he being an heathen man doth beare witnesse of the innōcency of Christ but he is vnconstant and wauering like a rede and he fowly goeth against his conscience being moued partly by feare partly by gredy desire to reygne He ought not to haue suffred that he whom he confessed to be innocente should be beaten of the souldiours and muche lesse to be crucified For bycause that Christ sayth that hys kingdome is not of this worlde the Anabaptistes abuse thys saying and would take away Magistrates from amongest Christians But they should marke that Christ speaketh of him selfe appoynteth the kingdome of the spirite Christ came not to possesse a kingdome in the world but to set forth an example of humilitie and obedience So in lyke case no Christiā mā ought in his mind to be desirous of a kingdome no though he be chosen to gouerne others So Christ was the king ouer the whole world as he is also at this day but he coueted not a kingdome for he came not therfore but for to Preach and yet for all that he denyed not him self to be a king but he desired no kingdome but only of consciences So all preachers ministers of the word ought to do For although thei be appointed ouer kingdomes princes Iere. 1. ◠Cor. 10. yet ought they by no meanes to make suite for thē as Ieremy saith but thei ought to gouerne consciences with the worde of God So Paule sayth that the weapons of our warfare ar not carnal but mighty through God to cast downe holdes by the which we ouerthrowe the deuises and euery high thyng that is exalted against the knowledge of God we leade euery thoughte captiue to the obedience of Christ and we haue in a redines vengeaunce against al disobedience We may boast in this authority whiche God hath geuen vs for edification and not for destruction I came for thys intent that I might beare witnesse to the truth as though he would say I came not to the end to reigne but to beare witnesse to the truth To beare witnesse of the truth is the Periphrasis of a Preacher To beare witnes to the truth So Iohn was sent to beare witnesse of the lyghte that is of the truth So Christ sayeth to his Apostels in the xv Chapter of Iohn and ye are my witnesses Also in the last of Luke thus it is written and thus it behoued Christ to suffer Iohn 1. and to arise agayn frō the dead the thyrd day that repentaunce remissiō of sinnes shoulde be preached in his name amongest al nations Luke 24 beginning at Ierusalē And ye be witnesses of these thinges not only in Ierusalē Act. 1. but also in al Iury Samaria finally vnto the vttermost part of the earth The father therfore sent the sonne into the worlde to beare witnesse vnto the truth that is to say to make hym selfe knowen of the world for he is the truth Iohn the .xviiij. chap. And who soeuer hath but euen a crome of the truth within him the same is begotten of him heareth his voyce Christ is not onely made equall with wicked persons but is cast muche more lower thē wicked persons For the thiefe is loosed but Christ is killed They geue a murtherer his life but they desyre to haue the author of lyfe crucified they chuse a thiefe and reiecte a Sauiour By the whiche we are taught not only the maliciousnesse of the Phariseies but also the inconstancye ingratitude of the common people It was not long before that they cried and sange Hosanna and extolled him riding vpon the Asse with great prayses saying blessed be he which commeth in the name of the Lord. Now they crie as faste again he is a deceauer Let him be crucified Let no man therfore hunt for prayse of the people Let no man glorye if the common people prayse hym The wauering and inconstante people is by and by perswaded vnto a contrarye sentence so he is cursed in deede that putteth his confidence in man Pilate beareth witnes more then once of the innocencye of Christ and saith that he doth fynde no cause of death in him He is therefore vniuste bycause he suffreth an innocent to bee whypped But he feared men more then God A iuste iudge ought not to punyshe the giltles to get the fauour of other mē The Romaines did put to death those whō they had beatē Although it semeth the Pilate dyd not beate Christ to the intent that he would put him to death but 〈◊〉 by this meanes he might deliuer hī frō death All these thinges are done by the prouidence of God that Christ might suffer all the punishementes which euen the most wicked do Here may we iudge the loue of god the father which thrusteth his well beloued only begottē sōne for vs vnto most greuous punyshmentes that we might also learne to beare pacientlye what things so euer shall happen vnto vs. ¶ Then Pilate tooke Iesus scourged him and the souldiors platted a crown of thorns and put it on hys heade and they clothed him wyth a purple garmente and sayde Hayle Kyng of the Iewes they buffeted him And Pilate went forth agayne sayd vnto thē behold I bring him forth vnto you that ye may know that I find no fault in
more he feeleth consolation the lesse doth the burthen of afflictions trouble him It is pleasaunt to all fleshe to receaue grace or consolation in aduersities but wholly to denye him self and to seeke neyther in him self nor without him selfe any thing but God only in al things Here is the workâ— here is the labour This finally declareth him to be a stoute souldier of Christ Let it not therefore be greuous to vs if we bee forsaken of all men yea and of our most derest frends This is not one dayes worke but it requyreth a longe and continual fight if a maÌ„ wil ouercome him selfe and cleaue only to God A man is hardened by afflictions so that all thynges be they neuer so paynfull will be easye Let vs not therfore despayre if the Lord somtimes hide away withdrawe hys ayde and comforte from vs. Thys is no newe or rare thing to those which are exercised in the waye of God and in the spiritual battayle Courses of thynges are altered so that after rayne and tempestes followeth most pleasaunte fayre weather and calmes The Lord is neuer vnmyndfull of hys how so euer he dissemble sometymes whiche is myghtie to comforte vs after oure longe temptation and that with a great increase of spirituall ioy Wherfore the saintes complayne in their extreme aduersities that they be forsaken of god when as yet for all that in the meane tyme they dispaire not but desyre helpe of God so much the more feruently as they doe acknowledge them selues to bee more forsaken nothyng doubting but that God wil be present in tyme and shew forth hys power in theyr weakenes We must therefore according to the example of Christe stande stedfaste in afflictions neyther muste we come downe from the crosse how so euer our enemyes rage or bee woode agaynste vs. We shall see streyght waye God will ayde vs from aboue He is ready to succor them which fyghte and hope in hys grace And althoughe he seeme somtymes to vs to deferre or to bee a slepe thys is done to geue vs an occasion to fyght so by that meanes to ouercome These thynges happen vnto vs from oure moste pitifull Father to trye our fayth and to teache vs to acknowlede our weakenes to flye vnto him and to requyre helpe of him Let their doctrine therefore be put awaye from the Churche of Christ whiche affyrme Christ to haue dispayred vpon the crosse But let vs rather thynke thus that the heauenly Phisition tooke vpon him self al euils for vs Heb. 2. that we myght acknowledge that we haue a faithful high priest which can be sicke with them whiche bee sicke and to haue compassion of oure infyrmitie Christ soroweth with them which are sorowfull and the hed powreth out his complaynte for the members which are sicke This voyce is of the fleshe whiche feleth payne yet doth it not rebell nor dispayre Innocent flesh feleth extreme payne a moste holy bodye feleth moste greuous torment which is so wonderful great that euen the insensible creatures beare witnesse that they be sorowfull concernyng a certayne horror for the death of theyr creator Christ expresseth thys vnmeasurable griefe by â—xample and graue wordes ☞ Afterward when Iesus knewe that all thinges were finyshed that the scriptur might be fulfilled he said I thirst And there was set a vessel ful of vineger and they filled a sponge with vineger and ysope and put to hys mouthe Then when Iesus had receaued the vineger he sayde it is finyshed THere is no member in Christ withoute paine and torment Wherin we may perceaue partly the loue of the father which put hys Sonne so forth to all euils for vs and partly the cruelty and ingratitude of the Iews God hath not spared hys owne Sonne sayeth Paule but hath deliuered hym for vs al. The heauenly Phisition setteth before vs a remedy against the disease of our first parents who by the prouocation of the apple would satisfie their appetite whereby synne hath flowed into vs all Christ therfore woulde not offend with his tonge that he might heale thys disease teaching in the meane tyme all the Godly to temper them selues from the delicatenesse pleasures of the body wherby the feare of god doth almost growe out of vse in the hartes of men In that he sayeth it is finyshed he declareth that whatsoeuer thynges were Prophecied of him in the law and Prophetes are now finyshed For al did demoÌ„strate Christ the shaddowes and olde figures were put oute when Christ the true light shined Of the which thing we haue spoken more aboundauntlye in other places Let vs learne here that our saluation is finished in Christ and let vs not seke it any further in other things besides Christ There remayneth nothing whiche can be added vnto it eyther by the Pope or by any creature Thys is left that we should followe the accomplisher of our fayth constantly and stoutely and to abide in our calling euen to the end 2. Tim. 4. 1. Gor. 9. that we may at the length say with Paule I haue fought a good fighte I haue finished my course I haue kept the fayth and that we runne not as in an vncertaine course but that we may win the price ☞ And Iesus cried with a loude voice Father into thy handes I committe my spirite And when he had sayde thus he bowed hys hed and gaue vp the Ghost THe lyfe of al mortall men dieth vpon the crosse as touching the flesh opening vnto vs by his death the way of life and deuouring death by his death An innoceÌ„te dyeth for wicked meÌ„ a laÌ„be wtout spot is made a most acceptable sacrifyce vnto the father for our sinnes Let vs pore wretches therfore flye vnto so healthful a death and draw out our life there Furthermore let vs also learne to dye dayly to the the affections of the flesh we must cast away the world and those thinges which are in the worlde that beynge cleane from the contagiousnes of the world so beynge naked we may follow Christ naked in whome hereafter we must both liue and dye we must offer our selues wholy vnto him which hath offred himselfe for vs in whose mercye we puttinge our trust let vs commend our soules to the father which is a true God hath redemed vs. ☞ And beholde the vayle of the temple was rent into two partes from the top to the botome and the earth did quake and the stones were clouen the graues wer open and many bodies of the saintes which slept arose and came oute of the graues after his resurrection and wente into the hollye citye and appeared to many But when the Centurion and they which were with hym watching Iesus saw the erth quake the things that were done they feared greatly saying trulye this was the sonne of god For when the CenturioÌ„ which stode ouer against hiÌ„ saw that which happened and that he thus crienge gaue vp the Ghost he glorified God
for how can a man hope for the same thing that he seeth Roma viii Therefore we wayte for that by pacience which we see not but onely beleue hope for Let vs be exercised in the meane time vnder the crosse so shal we continually be made perfect by his spirit being hated oppressed in the world that we may the soner aspire vnto our father be very desirous to come to our heauenly coūtrey Heb 13. Titus ii We are straūgers in this world we haue here no abiding citie but we looke for one to come wayting for that blessed hope appearīg of the glory of the great God our sauior Iesus Christ i. Iohn iii ii Cor. iii. And we knowe that whē he appeareth we shal be like vnto him bycause we shal see him as he is and we al representing the glorye of the lord in a glasse with vncouered face are transformed into the same Image frō glory to glorye as it were by the spirite of the Lorde This is signified shewed before as it were in a certayn figure in that Christ openeth him selfe after his resurrection by litle litle leasurely by certain degrees as we see in the women in the trauellers of Emaus in the disciples Sometime he appeareth in the forme of a straūger holdeth their eyes that thei knew him not sometime he talketh with Marye in forme of a gardener sometime he sendeth hys Aungell vnto them sometime he offreth hym selfe to be sene and handled openly sometyme he forbiddeth them to handle him sometime he appeareth at Ierusalem sometime in Galile till he openly ascended into heauen al doubt set asyde they loking vpon him sent his spirite fully vnto them from aboue So God oftentimes deferreth and will not be sene by and by and being called vpon sendeth not succoure strayght waye that our hartes mighte be kindled more more our fayth shine forth more brighte Who vnderstandeth not that Mary Magdalene was pulled away frō Christ with an euil wil whē as he sent her to the Apostels For vndoubtedly shee woulde haue gladlier abiden longer with Christ satiated her minde with the contemplacion fruition of him But it was more necessary to serue her neyghbor that that ioye and so wonderfull comfort shuld also be brought to the Apostles Whereby we learne that we can not fully haue the commoditie of the contemplacion of the Godhead whilst we liue here but we had neede to serue oure neighbour by charitie Paule acknowledging thys writeth vnto the Philippians after thys sorte What to chose I knowe not Phillip i. for I am constrayned of these two thinges I desire to be loosed and to be with Christ which is much and farre better Neuerthelesse to abide in the fleshe is more nedefull for you And the woman entred into the sepulchre found not the body of the Lord Iesus And it happened as thei wer amased therat behold two mē stode by thē in shining garments And as they were affrayed bowed downe theyr faces to the earth thei said vnto them why seeke ye the liuyng among the dead He is not here but is risen Remember howe he spake vnto you wen he was yet in Galile saying That the sōne of mā must be deliuered into the hands of sinneful men be crucified the thirde daye rise agayn And they remembred his words returned frō the sepulchre tolde al these thinges to the eleuen to al the rest And as they wer going to tel it to the disciples beholde Iesus met thē saying Al hayle And they came held him by the fete and worshipped him Then sayed Iesus vnto thē be not affeard Go tell my brethren that they go into Galile there they shall see me And it was Mary Magdalene Ioanna others that were with them whiche tolde the Apostles these things And their words semed vnto them fained things neither beleued they them DIuerse wayes doth Christe as I haue sayd before declare that he is risen from death in deede but yet to those oute of whose hartes the feare of the crosse had not altogether shakē of Christ which sought hym with a feruent fayth Charitie is diligent neuer ceasseth they go often to one place looke againe being desirous to serue Christ Whose feruentnes doth put to shame our sluggishnes They seke one absent being very desirous of him we eyther disdayne Christ being presente in the poore or els we thinke scorne to bestowe a litle of our money vpon thē They spare no laboure nor coste we are so addicted to thinges that we can let thē go empty away The Lord therefore doth not frustrate the desire of these godly womē but meteth thē saluteth thē frendly offreth him selfe to be felte of thē finallye he comforteth them All these things are done that their weake faith might be strengthened Let vs not doubt therefore at all but that the Lord wil be with vs and comfort vs whē we are in afflictions and temptacions So that we seke the lord and cease not till we fynde hym And behold two of them went the same day to a castle called Emaus whiche was about threscore furlongs distant frō Ierusalē And thei talked betwene thē of al these things that had happened And it came to passe as thei were in talking and reasoning together Iesus also him selfe drewe nere went with them but theyr eyes were holden that they knew him not And he said vnto thē what manner of talke is thys whiche ye haue together as ye walke and be so sad And one of them aunswered whose name was Cleophas and sayd vnto him Arte thou only a straunger in Ierusalem and knowest not the things that are happened there in these dayes To whom he answered what thinges And they sayd vnto him of Iesus of Nazareth whiche was a Prophete mighty in dede and word before god and al the people And how the high priests and our rulers deliuered him to be condemned to death and haue crucifyed hym But we hoped that it had bene he whiche shoulde redeme Israell And nowe as touching al these thynges this is the thyrde day since these thyngs are done yea and certayne women also of our company amased vs which came to the sepulchre before daye lyghte finding not hys body came and sayed that they had seene a vision of Aungels which sayed that he is on lyue And some of them whiche were with vs went vnto the sepulchre and founde it euen so as the women had saide but him they saw not THe same daye namely in the which the Lord had risen Luke 10. two of these seuenty disciples whom the Lorde whē he was yet liuing had chosen wente forth It appeareth that these disciples woulde haue fled for feare namelye of the persecution which they supposed to be at hande This historye also teacheth that it was true which Christ promised namely that he
of concupiscence do not only reygn in city and court but also there be very few which set them selues a brasen wal agaynst them and mend agayne the breach of the hedge Ieremy 1 Ezechiel 22 Let these men remember what loue they beare to Chryst and also consider how great a treasor is committed to their keaping namely a flock gotten by the bloud of Christ Math. 24. Let them diligentlye weigh with what punishment the Lord wyl punysh the vnfaith full ministers when he retourneth to take accompt he wil cut him in twayne saith Christ and put his parte with hipocrites Verely verely I say vnto the wheÌ„ thou wast young thou girdest thy self diddest walke whither thou wouldest but when thou art olde thou shalt stretche forth thi haÌ„des an other shal gird the lead thee whither thou wouldst not And this he spake signifing by what death he should glorifye God when he had spoken this he sayd vnto hiÌ„ folow me Peter turned about saw that disciple whoÌ„ Iesus loued following who also leaned on his brest at supper had said lord which is he that betrayeth thee when Peter therfore saw him he said to Iesus lord what shal this man do Iesus said vnto him If I wil haue him tary til I come what is that to thee Folow thou me Then went this saieng abrode amoÌ„g the brethern that that disciple shuld not dy yet Iesus said not to hiÌ„ he shal not die but if I wil that he tary til I coÌ„e what is that to thee The disciple is he which beareth witnes to these things wrote these things we know that his witnes is tru Ther ar also many other things which Iesus did the which if they should be writteÌ„ euery one I suppose the world could not conteyne the bokes that should be written THat which is spoken by christ to Peter let vs thinke the same to be spoken vnto vs al namely that we should follow christ vnseperably cleaue vnto him keepinge our selues safe froÌ„ straunge things Let euery man be vigilant in his own office and not curiouslye searche and enquire out other mens sayings and doyngs And let not affection be of more force with vs theÌ„ the gouernmeÌ„t of god Let Gods wil be the rule of our life wherof to aske a reason of God is moste wicked And althoughe these thinges are spoken vnto all men yet chieflye they pertayn to the ministers the word that they shuld earnestly follow Christ wtout any tarying setting al other thiÌ„gs apart beiÌ„g redy for his glory not oÌ„ly to lose their goods but also their life The seruaÌ„t is not greater theÌ„ his lord there can be no greater glory then to suffer death for Christs sake And the eleueÌ„ disciples departed to Galiley to a mountaine where Iesus had appointed theÌ„ And when thei saw him they worshipped him but some of them doubted whose vnbelief after he had rebuked he saide These are the woordes which I spake vnto you while I was yet with you that al things must nedes be fulfylled whiche were written of me in the law of Moyses in the prophetes in the psalmes Then opened he their mind that thei might vnderstaÌ„d the scriptures he saied vnto them Thus is it written thus it behoued Christ to suffer to rise again froÌ„ the ded the iii. day and that repentance and remissioÌ„ of synnes shoulde be preached in his name amoÌ„g al natioÌ„s begiÌ„ning first at Ierusalem And ye are witnesses of these thinges and behold I sende the promise of my father vpon you But tary ye in the city of IerusaleÌ„ vntill ye be endewed with powre from aboue THe shepherd being strikeÌ„ the shepe were scattered as saith the prophet but afttr that I am risen againe saith Christ I wil goe before you into Galile Marh 26. zach 13. the angel rehersynge these words sayth Go tel the disciples that the Lorde is risen agayne and will goe before you into Galile This to be nowe accoÌ„plished the EuaÌ„gelist Mathew testifieth we haue declared before what it is to preach repentance forgeuenes of sins through the name of Christ Math. 26. And the beginninge was made at Ierusalem first amonge the Iewes for whose sake Iesus came Esay 2. â—om 11. yet in the mean time Let vs reioyse that we also are called vnto thesame lot let vs be thaÌ„ful lest we be cut of again It behoued that Christ should suffer that he might be made a sacrifyce to pacify god for our sins by the which sacrifice gods iustice myght be satisfyed It behoued hym to arise againe from the dead to make vs beinge raysed from the death of sinnes righteous vnto God the father and partakers of the life to come ☞ And Iesus came spake vnto hys Disciples saying Al power is geueÌ„ to me in heauen and in earth As my father sente me so sende I you also when he had spoken these things he breathed vpon them and said vn-them Receaue the holy ghost whose sinnes so euer ye shall forgeue they are forgeueÌ„ them and whose so euer synnes ye shall retayne they are retayned Go ye therefore teache al nations baptising them in the name of the Father and of the Sonne and of the holy Ghost teaching them to obserue all thinges what so euer I haue commaunded you And behold I am with you alwayes euen to the end of the world Goe ye into al the world and Preache the Gospell to all creatures He that beleueth and is baptised shal be saued but he that beleueth not shal be daÌ„pned Moreouer these are the signes that shal followe them which shal beleue In my name they shall cast out deuils they shall speake with newe tonges they shall driue away serpentes if they drinke any deadly drinke it shall not hurt them Thei shal lay their hands on the sicke and they shal recouer AFter Christ had manifestly proued to his Disciples hys Resurrection he sheweth theÌ„ what great glory he shall be exalted vnto that they also might abide vnder the crosse knowing that eternal glory is prepared for theÌ„ with Christ He sayth that all power is geuen him as well of heaueÌ„ as of earth to make vs to vnderstand how great a lord we haue in whose hands all things are put And no man hath in his hands the dominion ouer all thinges but he must nedes be god also For god geueth not his glory to an other Esay 42. as witnesseth Esay Let vs not therefore be affeard if vile men threateÌ„ vs and conspyre agaynste vs But let vs flye vnto the Lord vnder whose tuition we shal be safe Luk. xix Psalm ii And although there be some which do say we wil not haue him to reigne ouer vs let vs caste away theyr bondes from our neckes neither will yet acknowledge such and so great a Sauiour and king but go aboute to cut of his kingdome such rebelles neuerthelesse shall