saluacioÌ„ he hath geuen his only begotten sonne to suffer death yea and suche a death as is moste shameful after the worldes estimacioÌ„ his will was to bestow geue one for the saluacioÌ„ of al men Nicodemus sayth he let not this thyng seme to thee to be suddayne and straunge this is the very thyng which Moses by a figure did signifie should come when at such time as the people did perishe thorow the vehement inuasion of serpentes he did hang vp a brasen serpent vpon a stake that whosoeuer had loked therupon should be safe from the deadly biting of the serpeÌ„tes Therfore as that brasen serpent hauing in dede the likenes of a venemous beaste but yet beyng so voyde of all venome that it did also helpe others whiche were poysoned was hanged vp in the desert that all men might see it for their safetie so muste the sonne of man be exalted to thâ—ntent that all which thorowe faith shall lifte vp theyr iyes vnto hym maye be deliuered froÌ„ the deadly poyson of synne that not onely the people of Israel but generally what manne so euer with a pure herte putteth his full truste in hym should not perishe as subiect to sinne which bringeth euerlastyng death but thorow the death of one innocent shoulde obtayne eternall lyfe Trulye our lorde Iesus by this maner of darke sayinges opened to Nicodemus the misterie of his manhed and of redemyng the worlde by the crosse albeit he was not yet able to receyue and vnderstande these thynges In the meane while declaryng therewithall howe great difference was betwene them whiche did reade the lawe after a carnall sence consideryng nothyng but the plaine story therof and them whiche by inspiracion of the holye ghoste of whom heretofore we haue spoken did perceyue the mistical sence that lâ—eth hid couered ouer with the texte But neuertheles our lorde Iesus did then as it wer sowe seedes of fayth into Nicodemus minde that hereafter he might perceiue this thyng to haue been doen not by casualtie or chaunce but by the appoyntment of God and so the good seede beyng receyued into apte grounde might bryng furth in due tyme the fruite of faith not only in Nicodemus hert whiche did heare these thynges but also in all theyr myndes vnto whom these thynges should be declared by his reporte For God so loued the worlde that he gaue his onely begotten sonne that whosoeuer beleueth in hym should not perishe but haue euerlastyng life For God sent not his sonne into the worlde to condemne the worlde but that the worlde thorow him might be saued He that beleueth in hym is not condemned But he that beleueth not is condemned alreadye because he hath not beleued in the name of the onely begotten sonne of god For who would haue beleued the charitie of God to haue been so greate towardes the worlde beyng rebell to hym and giltie of so many great faultes that not onely he did not reuenge the vngraciouse actes that had been committed therin but also sent downe his onely sonne from heauen into earth and deliuered hym to suffre death yea euen the moste shamefull death of the crosse to thintente that what man soeuer would beleue in him wer he Iewe Grecian or neuer so barbarouse should not perishe but obtaine eternall lyfe thorowe the fayth of the ghospel For albeit that in tyme to come the father should iudge the vniuersall worlde by his sonne at his last cummyng yet at this tyme whiche is appoynted for mercie God hath not sente his sonne to condemne the worlde for the wicked dedes therof but by his death to geue free saluacion to the worlde thorow faith And leste any body perishyng wilfully should haue wherby to excuse their owne malice there is geuen to al folkes an easie entrie to saluacion For satisfaccion of the faultes committed before is not required neither yet obseruacion of the law nor circumcision only he that beleueth in hym shall not be condemned forasmuche as he hath embraced that thing by the whiche eternal saluacion is geuen to all folkes be thei neuer so muche burdened with synnes so that thesame person after he hath professed the ghospell dooe abstayne from the euil dedes of his former life and laboure to go forward to perfect godlines according to the doctrine of him whose name he hath professed but whosoeuer contemnyng so great charitie of God towardes hym and putting from himselfe the saluacion that was freely offred hym doeth not beleue the ghospell he hath no nede to be iudged of any body forasmuche as he doeth openly condeÌ„ne himselfe and reiectyng the thyng wherby he mighte attaine eternall lyfe maketh hymselfe giltye of eternall payne God hath offred saluacion to all folkes by his onely begotteÌ„ sonne and that thorow faithe to thyntent we maie knowlege and wurshyp hym as the auctour of saluacion and put the hope of all oure felicitie in hym Whosoeuer refuseth thus to do and despiseth the goodnes of god beyng so readie to be had and dishonoreth his sonne whom the father woulde haue to be honored and also estemeth as nothyng his death that he suffred for vs that person I saye doeth declare himselfe euen in very dede to be woorthy of euerlastyng punishement For who perceyueth not hym to perishe of good right and thorow his owne faute whiche willingly wittyngly doeth embrace that thing by the which he perisheth and resisteth that thyng wherby he might haue recouered health And this is the condemnacion that light is come into the worlde and men loued darkenes more then lighte because their dedes were euill for euery man that euill dooeth hateth the light neither cummeth he to the light lest his dedes should be reproued but he that dooeth trueth cuÌ„meth to the light that his dedes maye be knoweÌ„ how that they are wrought in god Errour and synnes be the darkenes of myndes and synnes doe ingender euerlastyng death The sonne of God is the lighte of the worlde for the lighte is trueth to beleue him is euerlastyng health Therefore when thorowe the bountifull goodnes of God light came into the worlde whiche was blynded thorowe lacke of knowledge of the trueth and with innumerable vices to thintent that the trueth beyng knowen it should be conuerted and saued yet men loued theyr owne darkenes more then the lyght that was sente from heauen If the sicke man perishe whiche hideth his disease from the phisician because he would not be holpen dooeth not he geue iudgemente of hymselfe that he perisheth thorowe his owne faute So menne that were altogether geuen to the worlde did refuse the light when it was offred them â–ª because their workes were euill For as he whiche committeth a shamefull acte dooeth loue the darke nighte â–ª and shunneth the light of the sunne leste his deedes should be knowen so thei whiche know themselues giltie hate the light of the euangelical trueth by the whiche all foule and naughtie doinges are bewrayed because thei
before should make redy the waye for him against he came I am his seruaunt he is Lord of all thynges But if he now begin to be knowen to the worlde that his fame and renoume doeth derken myne I reioyce that my witnes was true For I did only wish desire that my seruice myght growe to that ende and effecte For as the bryde is his by right whiche is the very bridegrome in dede and yet he whiche is not the bridegrome but onely his frende doeth not enuy the bridegromes felicitie nor taketh his spouse from him but reioyseth on his behalfe whom he loueth in his herte and holdyng his peace standeth by him also with great ioy of mynde heareth the voice of the bridegrome whiles he talketh with his spouse so I who haue wished for nothing more then that he should knowen to be so great a man as of trueth he is that I should be no more taken for a greater man than I am in dede doe greatly reioyce in that I perceiue this matter to haue so good successe Of right he must encrease which hitherto hath been reputed to be much lesse then he is in dede And it is mere that I should decrease who haue alwaye be taken to be greater then I was Thus it is expedient for mans saluacion both that myne estimacion should be darkened and his glory should dayly growe greater and that my disciples should leaue me goe to him in comparison of whose power myne is but weake and of none effecte And my baptisme is as farre vnderneth his as fire is of more might then water He that cummeth from on hye is aboue all He that is of the yearth is yearthly and speaketh of the yearth He that cummeth from heauen is aboue al and what he hath seen heard that he testifieth no mā receiueth his testimonie He that hath receiued his testimonie hath set to his scale that God is true for he whom God hath sent speaketh the woordes of God It is mete that yearthly thinges should geue place to heauenly worldely to Godly vnperfite to thynges perfite He that cummeth from the earth is earthly and speaketh thinges that be earthly and base For what other thing can man speake but thynges pertayning to man but he whiche is come from heauē excelleth al men be they neuer so great We haue receyued but a small knowledge of heauenly thinges as we are able so we testifie but he doeth beare witnes moste faithfully emong men of that thyng whiche he hath seen and heard in heauen with his father And men haue me in admiracion who am muche his inferiour but no man almoste receiueth his witnes they doe require me that am but a seruaunt to beare recorde of hym And they refuse the witnes that he beareth of his father And in dede yf any bodie doe not trust me he doeth but mistrust a man yf any doe not beleue hym whiche is the only sonne as the father hath witnessed with his owne voice that person maketh God a lier The Iewes doe wurship the father and they contemne and dishonor his sonne whom he sent howbeit euery reproche iniury doen to the sonne redoūdeth to the father Therfore whosoeuer receiueth the witnes of the sonne he geuing credit to the sonne doeth certainly affirme God to be true whiche speaketh in the sonne For the sonne which is sent from the father speaketh not the woordes of a mā but the woordes of God God hath spoken bothe by the Prophetes and also hath made euery man partaker of his spirite accordyng as they haue been able to receyue it But God hath geuen his spirite to this his onely sonne not after any certaine measure but he hath powred vpō him the whole fulnes of his spirite so that the father hath nothyng but the sonne hath thesame The father loueth the sonne and hath geuen all thynges into his hande He that beleueth on the sonne hath euerlastyng lyfe He that beleueth not the sonne shall not see lyfe but the wrath of God abideth on hym And whatsoeuer the incredulitie of men would take from the sonne the father imputeth it to be taken from himselfe for the father loueth his only sōne most intierly and hath put in his hande the whole summe of all thynges not depriuing himselfe of his owne power but maketh that vertue and power which he hath common to both And what thing soeuer God hath willed to geue and bestowe vpon mankynde his pleasure was to geue it by his sonne And verily he offreth to all men no small or meane thyng for he offreth euerlastyng lyfe but by hym whiche is the only fountayne of eternall lyfe howbeit that person maketh hymselfe vnapte to receyue this so excellent a gyfte whiche refuseth to take it And surely he refuseth it whiche doeth not beleue that the sonne can geue and perfourme that whiche he promiseth Moreouer he doeth charge the father with vntrueth as who sayeth he should promise by his sonne vaine vntrue thinges Therfore the rewarde of belefe is great and the punishment of vnbelefe is fierce and terrible For of trueth whosoeuer putteth his hope and trust in the sonne hath already the sonne and whoso hath the sonne hath eternall lyfe Contrariwyse he that trusteth not in the sonne forasmuch as he hath as it were closed vp his owne iyes that he cannot behold the light he shall not see lyfe because this lyght is the lyfe of men but he continewyng in his sinnes remaineth bounde and gyltie of the vengeaunce and wrath of God that is to say euerlastyng death The .iiii. Chapter As soone as the Lorde knewe howe the Phariseis had heard that Iesus made and baptysed moe disciples then Iohn though that Iesus himselfe baptised not but his disciples he leaft Iewry and departed againe into Galile ANd so Iohn with these woordes corrected the vnmesurable loue and affecion of his disciples toward hymselfe and their euill and wicked opinion concernyng Iesus secretely prouokyng them that they should leaue him and now folowe Iesus of whom all men ought to aske al thynges Therfore when Iesus frō whom nothyng at all was hid dyd perceiue the like thing to haue chaunced to him which is wonte to happen emongest men that is to saye that enuy foloweth prayse and renoume and also that now already the Phariseis took in euyll parte that he should allure and drawe to hym many disciples and that more people had recourse to his baptisme thē to Iohns although in dede not Iesus himselfe but his disciples did baptise Euen thē declaring that to preache the gospel was a more excellent office then to baptise And the Phariseis were so muche the more greued displeased because his disciples dyd take so muche vpon them as they scantly would haue suffred Iohn to haue doen to whom they dyd attribute very muche Iesus I saye partly because he would not prouoke sharpen and stiere vp theyr enuy in case
that bread wherewith the bodie is satisfyed and be ye desirous of that heauenly bread whiche geueth eternall lyfe This bread is receiued by fayth and fayth is to be obteyned of god the father be ye well assured thereof that whosoeuer hath affiaunce in me thesame hathe already eternall lyfe for so muche as he hath the fountaine of immortalitie ¶ I am the bread of life your fathers did eate Manna in wildernes and are dead This is that breade whiche cummeth down from heauen that a man maie eate therof and not die I am that liuing bread whiche came downe from heauen If any manne eate of this breade he shall liue for euer And the breade that I will geue is my fleshe whiche I will geue for the life of the world I am that very bread whiche geueth not a bodily and a transitorye life but the lyfe of the soule and eternall lyfe Althoughe ye haue me presente yet neuerthelesse ye desyre Manna as a woondrefull thyng And albeit Manna whiche youre auncestours didde eate and feede vpon for a certaine tyme in the wildernesse didde cum from heauen as you suppose yet it dyd theim no ferther pleasure then wheaten or barlye breade woulde haue dooen It putte awaye for a whyle the hunger of the bodye whiche shortelye after woulde returne agayne and require more meate but it coulde not geue them immortalitie For though your forefathers were neuer so happye yet dyd as manye of them dye as dyd feede of that Manna This breade whiche I speake of descended out of heauen in veraye deede and it hath receiued of god celestiall strengthe to make hym that eateth of it to liue in bodye and soule euerlastynglye and neuer to bee subiecte vnto deathe Ye neede not therefore aske importunately any Manna from heauen when as ye haue very heauenly breade presente and ready prepared for you whiche geueth eternall lyfe in case ye wyll receiue it by fayth For I my selfe am that bread the grauÌ„ter of immortall lyfe who alone came down from heauen whome you beeyng offended with the infirmitie of this bodye take and thynke to be nothyng els but the sonne of Ioseph and Marye Truely I am the very woorde of god the father whiche whoso beleueth shall haue immortall lyfe If any man wyll conueye and digeste this heauenlye bread into the inwarde partes of the soule he shal bee quickened and growe into eternall lyfe And yf you beyng but carnall do not yet vnderstande spirituall thynges I wyll shew you a more a plain and grosser matter and a thyng that is more apperteinyng vnto the fleshe Euen thys fleshe whiche you see and loke vpon and whiche I shall bestowe and geue vnto deathe for to redeme the lyfe of the whole worlde is the liuyng breade Beleue eate it and lyue By thys sayyng our Lord Iesus did sumwhat after an obscure sorte open vnto them the misterie of his godhed whereby he was alwaye with God the father and of his death also by the whiche he should deliuer and sauethe worlde from the tyrannye of deathe Finallye he did insinuate herein vnto them the priuitie of hys mysticall bodye whereof he that is not a membre and by fayth annexed therevnto and so styll cleaue and sticke fast vnto it as the branche dooeth cleaue vnto the vyne he shall not haue life in hym And Iesus knewe well enough that at that tyme the Iewes dyd not vnderstande his saiynges but yet for all that he was assured that in tyme to cum it should cum to passe howe that these sedes and as ye would say norishmentes of misteryes beeyng shutte and closed vp within the myndes of good men should growe vp and bryng forth plenteouse fruite The Iewes therfore stroue among theimselfes saiyng howe can this felow geue vs that flesh of his to eat Then Iesê° said vnto theÌ„ vâ—raily veraily I saie vnto you except ye eat the fleshe of the sonne of man and drinke his bloud ye haue no life in you Whosoeuer eateth my flesh and drinketh my bloude hath eternall life and I will raise him vp at the last daie For my fleshe is meate in dede and my bloude is drinke in dede He that eateth my fleshe and drinketh my bloude dwelleth in me and I in hym Therfore wheÌ„ as these thynges semed to them very incoÌ„uenient and to folish to be spokeokeÌ„ durst not talke homely familiarly with yÌ„e lord himself there arose a great discorde in opinions amoÌ„g them diuerse of them diuersly interpretyng the thyng that was spoken For euen as Nicodemus vnderstode not Iesus when he spake of a newe heauenlye birth nor the woman of Samaria knewe what Iesus ment in his darke speakyng of the water that should flowe into euerlastyng life so this rude grosse people coÌ„teÌ„ded how it could be brought to passe that a maÌ„ should geue hys flesh to be eaten of other and that in suche sorte as it should suffyse al men to perpetual lyfe For he dyd bid inuited all meÌ„ to eate heauenly bread sayd moreouer that his flesh was bread How shall we say they eate the flesh of a liuyng maÌ„ne And again Iesus beeyng not ignoraunte about what matter they contended dyd not declare vnto them by what way meanes that flesh might be eaten in steade of breade but here now confirmeth the thyng to be nedeful a very necessarie thyng which they iudged but a vayne thing and a plaine absurditie and that it could not be doen. Take this for a veray suertye saieth he excepte ye receiue me whole that is to saye vnlesse ye eate the flesh of the sonne of man in steade of breade and in the place of wyne drinke his bloud ye shall not haue life in you On the contrarye syde whosoeuer eateth my flesh and drinketh my bloud hath by eating and drinking therof eternal life Neyther shall the soule alone liue blessed most happy by reason of this meat drinke but also after the resurreccion of the bodye the whole man bothe bodye and soule shall haue with me the fruicion of euerlastyng lyfe For like as mans naturall meate beeyng conueyed downe into the stomake and after it bee digested is conueyed thence throughout all the membres of the bodye so turnethe into the substaunce of the bodye so that then the meate and the man that eateth it is al one in lyke maner on the othersyde he that hath eaten me shal be spirituallye transformed and turned into me Furthermore forsomuche as I am the chefe auctour of the resurreccion I wyl not suffre my membres to bee disseueted and pulled awaye from me but whosoeuer is surelye ioyned to me by thys meate and drinke I shall rayse hym vp agayne in the last day that because the whole man hauyng bothe bodye and soule beleued me the whole man no we also maye liue with me euerlastynglye Bodelye meate woorketh not this effecte neyther yet Manna wherein ye reioyce but the eatyng of my bodye and the
repugne and refuse my saying though being still carnal ye do not rightly vnderstande it nor take it as it ought to be taken but rather labour for the true vnderstanding therof For the woordes which I haue spoken vnto you are not carnall as you interpretate them but be spirite and lyfe and whye Uerely because they beeing spiritually vnderstand do conferre and geue lyfe to the soule He that receiueth these woordes rightly and truely eateth my fleshe and drinketh my blood being coupled to me gayneth thereby euerlasting lyfe But he that willingly refuseth them continueth in death thorough the synnes of his former lyfe and doubleth his owne damnacion of eternall death by reason of infidelitie And all they refuse this bread when it is offered them which beleue not my woordes And I knowe that these thinges are spoken al in vaine to sum folkes being right wel assured that there be sum among you which dooeth not credite my woordes and therefore reiectyng life when it is offered them they be cause of their owne vtter destruccion And for that cause our Lorde Iesus spake these thynges who was ignorant in nothyng yet he knewe well ynough or euer he spake these woordes whiche of his disciples woulde geue faith vnto hym And moreouer he coulde tell this also that euen amongest the twelue Apostles whom he so surnamed for honour sake and whome hee dyd also choose specially to bee aboute hymselfe as most sure frendes He knewe I say that there should be one of theim whiche woulde betraye hym to the Iewes that shoulde put hym to death Therefore to note them whiche though they dyd heare all one woorde and saying with the reste and though also one of the twelue should eate of thesame bread and drinke of the same cup which his felowes shoulde eate and drinke of yet shoulde not they obtaine lyfe thereby because they tooke and receiued that heauenlye bread not spirituallye but carnally Iesus added more and sayde for this cause I tolde you a litle before that no man coulde cum vnto me excepte it were geuen him so to do from heauen of my father To haue heard this my voyce is nothing to haue seen and felte this body is nothyng except the father of heauen haue geuen withall the iyes of fayth with the whiche I am loked vpon to the beholders health and vnles he shall geue therwith heauenly eares of the mynde with the whiche I am heard fruitefully and to the hearers commoditie From that tyme many of his disciples went backe and forsooke hym and walked no more with hym Then sayed Iesus to the twelue wyll ye also go awaye Then Symon Peter answered hym Lorde to whom shall we goe thou hast the woordes of eternall lyfe and we beleue and are sure that thou arte Christe the soonne of the lyuing God Iesus answered them Haue not I chosen you twelue and one of you is a deuill He spake of Iudas Iscarioth the sonne of Simon for he it was that should betraye hym beeyng one of the twelue These wordes of Iesus beyng full of the doctrine of saluacion dyd not descende doune into theyr myndes whose mindes were occupied with earthly desyres and couetousnesse who also vnderstood no heauēly thinges besides the grosse and carnall religion as they vsed it of Moses lawe Therefore after that Iesus had this communicacion among them the more parte not onely of the common people but also of his owne disciples fell awaye from theyr maister and thereby are made wurse whereby they myght haue been muche better in case they had taken all thinges well and receiued hym accordynglye and they so muche forsooke hym that they withdrewe themselfes from his cumpany and from eating and drinking with hym as men that by that facte woulde condemne his doctrine But Iesus to shewe euen now the maner and way how that preachers of the ghospel should behaue themselfes doeth neyther make to humble and vile suite to haue them tarie styll with hym leste he shoulde seme to dooe the thing that other are wounte to dooe that is to shew himselfe to stande in nede of their cumpany Neyther doeth he speake to the reproche of theyr goyng awaye leste therein he myght haue been thought to haue more sought his owne prayse and glory then theyr saluacion and yet he doeth not vtterly put them away from hym because they myght perchaunce afterwarde haue been better aduised but to declare that through their owne faute they were offended and so without any occasion geuen thē went awaye and that his saying shoulde not altogether lacke fruite although that sum made themselfes through infidelitie vnworthie any heauenly gifte Iesus I saye vpon these skylles tourning him towardes the twelue Apostles whom he had admitted and taken vnto hym to be the speciall witnesses and bruters abrode of all the thinges that he wroughte did so get out of theim the open confession of theyr belefe that he neyther retaineth these with flatterye as thoughe he had gonne about his owne buisinesse rather then theyrs neither did he to much feare theym with threatening and chiding leste they shoulde seeme to folowe Iesus rather compelled then with their owne consent perswaded For no man is to be compelled vnto the fayth of the ghospell And Iesus had leauer men should openly forsake him then to haue a disciple colourably aud fayuedly And therfore whiles other were departing from him Iesus saieth to the twelue And will ye also goe away from me ye maye tarye styl and ye lust vnlesse ye thinke it more your commoditie to departe Uerely I doe desyre that it might be euery mans lucke to haue this heauenly gyft by me but it is neither to be geuen to theim that refuse it for they dooe not deserue it nor any manne can attaine to cum by it excepte he be desirouse of it And yet it is the gift of the father that any man doeth couet and earnestly desyre it Here nowe doeth Simon Peter a man alway of a plaine and ardent faith towardes Iesus representyng in his person the whole churche and in the name also of other maketh aunswer cherefully and with great courage saying O Lorde God forbyd that we should forsake the for considering that we be muche desyrous of eternal saluacion and also knowe right wel how bare and vnpleasaunt how colde and vnprofitable those thinges are which the Phariseis teache and seing also that we haue hearde Iohn testifying of the whither els and to what other man should we go from thee ▪ for thou alone speakest the woordes which bring with them euerlasting lyfe Thou that receyuest euery one that will cum shalt not driue vs from the whom thou hast once admitted to thy seruice neyther do we desyre to chaunge our lorde and maister for we shoulde change for the wourse what new maister soeuer we shall choose For we not only trusting vpon thy woordes beleue thee but also wee knowe by the very dedes that thou doest and haue certainlye
more and is of greater auctoritie then one mannes mynde alone but yet Goddes iudgement alone passeth the iudgement of all mankynde If ye despise my sentence as but mans iudgement trulye ye cannot contemne the iudgement of God though he himselfe alone geue iudgement And yf ye do not despise the iudgement of God neither can ye reiecte or refuse my iudgement whiche is consentyng to his in all thynges except with a common contempte ye do vs bothe at once wrong bothe him that sendeth and me that am sent from hym I speake or do nothyng but that whiche he hath commaunded me Semblably euen amongst menne the recorde of many is more substauncial then of a fewe after your lawe there is no recorde vnlesse it be of two at least allowed and admitted before a iudge But yet in dede it is more to be regarded if a man beare recorde of another then if he beare witnesse of himself Howbeit it cannot be auoided but among men there be wrong iudgementes and vntrue recordes yea and although a thousand men should agre vpoÌ„ one thyng beyng but men either for because through errour they knewe not the truth or els because they being corrupte in their affeccions do not pronounce geue sentence accordyng to the true iudgement of reason but after the leâ—de affeccions of the heart Notwithstandyng where euen one alone sayth any thing of hymselfe in case he do not pronounce the thyng which he râ—porteth of himselfe as of his owne heade but by Gods commaundement his iudgemente and recorde must nedes be true because God can neither be deceiued nor corrupt I beare no witnesse of my selfe but by the autoritie of my father who doeth also himselfe beare witnesse of me neither do I pronounce any other thing coÌ„cernyng myne owne person then he hath testified who sent me into the worlde to be a witnesseâ— of the trueth which onely he hath knoweÌ„ If ye do put away my recorde ye must nedes therin also reiecte his If ye infringe and repel my iudgement ye must of force and necessitie contrarie him We be twaine but we two haue all but one witnesse and iudgemeÌ„t And there is one of these twaine who if he were alone yet were his iudgement not to be replied against And if ye aske when did the father testifie of me forsoth he bare recorde of me in your law whose voyâ—e ye should know if ye would with pureheartes vnderstand that which is writteÌ„ he did also testifie of me at Iordane his recorde of mâ— is to be seen in the very artes and dedes whiche he doeth by me and in conclusion wheÌ„ tyme shall be he shall glorifie me with more euident and clere witnesses After these thinges wer spokeÌ„ the Iewes because they heard the father ofteÌ„ named from whom he was sent and whose auctoritie he laied for his defeÌ„ce meruailed if he woulde speake so highly of Ioseph the carpenter whose soÌ„ne he was then commoÌ„ly thought to be And in case he ment not of him they be desirous to get out of him who should be that other father froÌ„ whom he had come to whom he should go Where is ê™ thei this thy father of whom thou speakest suche wonderful thynges But Iesus somewhat opening that as yet he was not knowen vnto them touchyng his diuine nature and Godhead wheÌ„ as they supposed him to be but a very man and nought els and yet for al that they should haue beleued him as a man vnlesse theyr iudgment had been corrupted with carnal affeccions yea his wordes did also implie that neither the father could truly be knowen but by the sonne nor the soÌ„ne fully knowen except the father wer knowen for the sonne is not knowen with bodilye iyes but by fayth nor the father can be shewed to mans seÌ„ses but maye be brought into deuout myndes spiritually Well Iesus I say maketh answere on this wyse Ye neyther know me nor yet my father and so long as ye will not know me ye can not knowe my father Geue credence vnto me ye shall both know me and my father Ye saye that ye know me because ye know my countrey my dwelling place my pareÌ„tes brethren WheÌ„ as through these wordes which they vnderstode not our lorde Iesus did sore prouoke the phariseis myndes against him teaching openly in the temple yea where most preace of people was in a place of the Temple called the treasury because that offringes and thinges geuen to the Temple were brought thither and kept there whiche thinges wholly wer turned to the priestes and Phariseis pleasures and gaine excessiuely though the thinges were geuen and as ye woulde saye were consecrate to God Albeit I say that Christe did thus as I haue said yet no man layde handes on hym not because they lacked any vngracious wyll but because God did not suffre them to do it For the time was not yet come wheÌ„ as Christe had appoynted himselfe to suffre neither would he suffre vntyll he had fully taught that doctrine whiche the father had committed to his ministracion for the saluacion of man ¶ Then sayde Iesus agayne vnto them I go my waye and ye shall seke me and shall dye in your synnes Whither I go thither can ye not cum Then sayed the Iewes wyll he kyll hymselfe because he sayeth whither I go thither can ye not come And he sayed vnto them yâ— aâ—â— from beneth I am from aboue Ye are of this world I am not of this worlde I therfore saye vnto you that ye shal dye in your synnes For if ye beleue not that I am he ye shall dye in your synnes Therfore whiles they wer whisht and kept silence yet cumpassyng in minde full vngracious and murderous thoughtes Iesus went forth with his talke priuely pricking their coÌ„sciences that so at leaste waâ— it might forthinke them when as they knew that nothing was hid vnto him a thyng whiche was neuer before geuen to hym that was but a verye man No mannes wickednesse sayeth he can let the thyng that I do by my fathers commaundement That thyng once finished I go to hym that sent me and then ye shall seke me all in vayne and in myne absence ye shall desyre me whom beyng present you enuy and do displeasure vnto Then ye shall knowe by the ende and conclusion of the matter who I am Ye shall wyshe my presence and not haue it But you whiche doe nowe persecute the preacher and setter foorthe of eternall truethâ— shall dye in your synne yf ye do persiste and continue in your infidelitie For he doeth perishe through his owne faulte that obstinately putteth awaye healthe when it is freely offered vnto hym and he prouoketh and sekethe his owne deathe whoso doeth despyse the fountayne of lyfe I go not thither whereas youre wickednes compelleth me but I do willynglye go thither where as ye cannot folow me By this parable our lord Iesus did meane manye thynges first of all that of his owne good
religion sake Uerily from that tyme a certayne likelyhood of a thyng to be was shewed that is to wit that the Gentiles being before Idolaters should haue recourse come to be of Christes churche wherof that temple at Ierusalem bare the figure and should louingly embrace Iesus with due religion whome the Phariseis reiected These folke therfore beyng very desirous to see Iesus of whom they had heard so wonderful thinges yet they were bashefull and with shamefastnesse letted to approche vnto hym for in dede they coueted not only as he passed by lightly to se him in the throng but also to salute him and to heare hym speake nere hande these persones I saye do come to Philip to whom by reason of nighnesse of countrey for he was borne in Bethsaida a citie in Galilee of the Gentiles they were knowen and their cummyng to hym was that he would make them waye into Iesus For they gaue knowledge that they were very desirous to se Iesus Philip brake the matter to Andrewe they being coÌ„panions of one citie For Andrewe was of a greater auctoritie with the lorde because he was fyrst of all called They both therfore wente to Iesus and declared vnto him that certayne folke there was not Iewes but Gentiles whiche out of measure desyred to se him if he woulde vouchesafe to admitte them And Iesus aunswered them saying The houre is come that the sonne of manne must be glorified Uerely verely I saye vnto you excepte the wheate corne fall into the grounde and dye it bideth alone If it dye it bryngeth furth muche fruite He that loueth his lyfe shall destroye it and he that hateth his lyfe in this world shall kepe it vnto lyfe eternall But when Iesus was certified by his disciples that the heathen also longed to see him when as so leudly he was contemned of the Phariseis and priestes vpon this occasion he began to open his death to his disciples and what great fruite it should bring not onely to the Iewes but to al the world for because in like maner as the miracle of raysing vp Lazarus alone did drawe and prouoke not onely many Iewes but also Gentiles to his loue so shoulde his death and resurreccion moue and drawe all the countreyes of the whole worlde Than Iesus gaue aunswer to his disciples that shewed him the godly minde and affeccion of the heathen and sayed ye dyd heare the Iewes saie with a loude voice blessed is he that cummeth in the name of the Lorde Ye see the Gentiles drawe to me with lyke desyre and why Because now the tyme is nygh that whan the Phariseis beleueth that the sonne of man shall bee vtterlye extincte than shall he bee most glorified with all nacions of the worlde It is a newe kinde of glory and by a newe waye must it be gotten I beyng aliue haue drawen â—ewe to me but when I am dead my fame shal be spred abrode and drawe mo than my bodily presence hath doen. Ye be loth to heare of death yet take that for moste sure vnlesse the wheat corne be caste into the grounde and beyng buryed there dooe rotte and dye it shall bring furth no fruite but it only alone abideth safe But if it be dead and lye buried in the grounde it sprouteth vp againe with muche gayne of fruite yealdyng for one corne an hundreth and nowe the corne standing ioyfully vpon the grounde garnisheth the fieldes abrode in many places and with a plenteous encrease enricheth the countreye The thing that is commodious to many is the more to be coueted and the saluacion of many is to be redemed with the death of a fewe So to bestowe life is no perishemente but auauÌ„tage and this is not to loose the lyfe but to kepe it For the soule doeth not perishe whiche departeth from the bodye nor the bodye dooeth not altogether go to destruccion that in tyme to come shal liue more blessedlye and be immortall Therfore whosoeuer loueth his life in this worlde whyle he euill kepeth it he loseth it Contrary whosoeuer hateth his life in this worlde and for the furtheraunce of the ghospel casteth it into perils and betaketh it to death he doeth not loose lyfe whiche he so bestoweth but kepeth it and for a mortall a shorte and a wretched lyfe shal receyue at the time of resurreccion an eternal and blessed lyfe In lyke maner he that kepeth the wheat corne looseth it that euen els of it selfe would perishe but he that soweth and burieth it in the ground in conclusion well saueth it within a whyle after to receiue thesame agayne with auantage whiche he thought he had loste If any man minister vnto me let him folowe me and where I am there shall also my minister be if any minister vnto me him will my father honour Nowe is my soule troubled and what shall I saye Father deliuer me from this houre but therfore came I vnto this houre Father glorifie thy name There is therfore no cause why my death should trouble you whiche death once shal be folowed to thintent that you whiche shal be folowers of death may be partakers both of glory immortalitie I as the autour of the ghospels businesse doe bestowe my life willingly for the saluacion of the world and my fathers glory You shall be ministers of the same businesse reporting and publishing abrode through the whole world with your preaching those thinges that I haue both wrought and taught Thesame thing that the Byshoppes and Phariseis doe now with great craft deuise against me shal the wicked execute vpon you whiche vngraciouse persones loueth the worlde more than God and whiles ful folishly they kepe this life they loose euerlasting life and cast themselfes headling into euerlasting death If one professe himselfe my disciple or minister it behoueth thesame to folowe me theyr maister and Lord. For it is mete that the seruaunte be not pulled away from his Lord neither in prosperouse thinges nor aduersant Whom I haue partakers and companioÌ„s in afflâ—cious and aduersitie them will not I diâ—â—euer from the felowshyp of felicitie but wheresoeuer I become there shall also my seruaunt be And though the worlde reiecte me neuer so muche yet shall my father enhaunce me to glory And in case any manne behaue hymselfe as a faithfull seruaunt to me hym in recompence of transitorie harmes and for ignominie wherwith he liueth in rebuke among men my father shal bewtifie and honour with eternall felicitie true glory For my father shall acknowledge not me only but the ministers also of his only sonne and shall vouchesafe like reward vpon theÌ„ whom he hath knowen to suffre suche like thinges as his sayed sonne did suffre Affliccion had here hath of trueth his anguishe and paine by reason of the infirmitie of mans body But the saluacion of many well considered the felicitie of euerlasting life well poudered whiche are redemed and recouered with a short torment ought to conuince this quiuering feare of
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
should be troubled with feare of infamy and not frely preache the gospel of the kyngdome It hath no dishonest thyng nor nothyng to be kept close Yea yf ye heare any thyng of me in darkenes preache ye it in the cleare light And if I haue tolde any thing secretely preache it openly Our doctrine is without any colouring It desireth to come furth before all men and it is afrayde to be knowen of no man ¶ And feare ye not them that kyll the bodye but are not able to kyll the soule But feare rather hym whiche is able to destroye both soule and body in hell Are not two litle sparowes solde for a minute one of them shall not fall to the grounde without youre father Yeâ— and all the heares of your head be nuÌ„bred Feare ye not therfore ye be of more value than many sparowes Euery one therfore that shal confesse me before men â–ª him will I confesse aâ—so before my father which is in heauen But whosoeuer deuiâ—â—â— me before men him wil I also deny before my father whiche is in heauen But there shall be some perchaunce whiche will lytle passe vpon infamye and other ylles but who can despise and set lytle by death It were mete you should feare them yf they could kyll the whole man but ye that knowe that the body is the vilest parte of man and that the soule which is the chiefe parte of man cannot be hurte of them be they neuer so sauage and cruell Ye I say nede not to feare them They should hurte you more yf they dyd not sley you folowyng theyr myndes than yf they kill you not regardyng them I wyll shewe you who is more to be feared Feare him who like as he made the whole man so he is able to condemne him to euerlastyng death and to deliuer hym into hell fyre Yet the body whiche the tiranne doeth kyll for a tyme doth not vtterly peryshe For the selfe fame at the resurreccion shall be restored in far better wise Hitherto therfore onely the body is in daunger yf in case ye be killed constantly obeying my commaundementes But yf ye obey theyr commaundementes and leaue the busâ—â—â—s of the ghospell nowe not onely the body doth peryshe whiche yf no man kill it yet by the common lawe of nature it must nedes dye but also the soule shall be deliuered to euerlastyng fier And what matter is it whether the persecutor or disease or any other chaunce take awaye the lyfe Truely more gloryous it is to die for the ghospell sake whiche death though it be violent and sore yet it shall not come before the daye whansoeuer it cummeth it shall not come without the prouideÌ„ce of God And by this it cummeth to passe that yf ye endeuour to auoyde it ye cannot God will not suffer you to be slayne but when it shall be very expedient for you to die Wherfore put out of your myndes all this feare God also will prouide for this to whome it were not hard to geue you immortalitie but that it is a greater thyng to despise death than to escape it What is of lesse value than sparrowes of the whiche two be bought for a farthing a very litle coyne And the numbre of sparrowes is great in euery place and yet not so much as one of them is loste in the yearth but by the wyll and sufferaunce of your father Doe ye feare than leste he will suffre you whom emong all he hath chosen to this busines to perishe before your tyme whom he doeth not neglecte insomuche that he kepeth the numbre of all the heares of your head Seyng that ye be of more estimacion to the father than innumerable sparrowes there is no cause why ye should feare leste men be able to do any thyng against you otherwise than shall be thought to hym who hath continuall care ouer you Wherfore leaue the care of your lyfe and death vnto hym and be not ye driuen from the open profession of my name be it neuer so hated of the worlde by any feare of displeasures that men can doe vnto men For whosoeuer litle regarding the rebukes of men doe professe me in this lyfe to bee his Lorde and maister hym wyll I acknowlege to bee my seruaunt and disciple before my heauenly father Contrarywyse whosoeuer wyll be ashamed of me before men and deny me hym will I deny before my father whiche is in heauen And this is no daynteouse and delicate profession for he doeth not professe me vnles he doeth declare by his lyfe that he doth beleue my sayinges And he hath denied me whiche so lyueth that he setteth by any sayng more than by me What winning therfore can it bee yf a maune lese that noble and euerlastyng prayse with the father and his angels for feare of a false slaunder hece which neither lasteth long nor is no slaunder in dede but with ignoraunt and folyshe menne and before God very true glory It is a great gayne lytle to passe vpon these thynges and to make haste to the euerlastyng rewarde whiche shal be geuen in due tyme to them that haue deserued it in the meane season a good conscience is a great piece of the rewarde Thynke not that I am come to sende peace into the yearth I came not to sende peace but a swearde for I am come to set a man at variauÌ„ce with his father and the doughter with her mother the doughter in lawe with the mother in lawe And a mans â—â—es shall be they that art of his householdâ— He that loueth father or mother more than me is not worthy of me and he that loueth sonne or doughter more than me is not worthy of me And he that taketh not his crosse and foloweth me is not worthy of me He that findeth his lyfe shall loose it and he that looseth his lyfe for my sake shall fynde it The profession of the ghospell is no weriche nor lyght thyng Truely the rewardes be great but ye must come vnto them with vehement and continuall desyres of the mynde they chaunce not vnto yll menne and lingerers they must be obteyned by strength and violence Thinke ye that I am cumme to so we peace in the yearth emong men It is farre otherwyse Nay I am not come to sowe peace and concorde but swearde and warâ—e and that inwarde and domesticall warre and not ciuile warre onely For where as the doctryne of the ghospell shall be hated of the moste parte and sith it requireth so feruente a desyre towarde it that all the affeccions of men be they neuer so great and vnruly must geue place it cannot be but great stryfe and dissencion must aryse emong theÌ„ that be most nere frendely whyles they that doâ—e vpon the worlde wyll rage rather agaynst theyr derest beloued than forsake theyr vices whereunto they be accustomed and whoso is once touched with the great feruencye of the euangelicall charitie he wyll not suffre hymselfe by no maner
money but that they paye more for the laboure of the lyers than of the traytoure keepe close ê™ they the thynges that ye haue seene but make a brute abrode that hys disciples came in the night stale him away whan ye were aslepe And if thys inuencyon and fleyght be brought vnto your president we will perswade hym and deliuer you from all daunger of this matter Therefore the souldyers receyuyng money dyd as they were instructed and thys trieflyng and vayne sleight was beleued of the people For thys rumoure is bruted abrode vnto this day emong the vnbeleuing Iewes ¶ Than the eleuen disciples wente away into Galile into the mountayne where Iesus had appoynted them And whan they sawe hym they wurshipped hym But some doubted And Iesus came and spake to them â—â—ying all power is geuen to me in heauen and yearth Nowe the eleuen discyples monished of the women wente forewarde into Galile and went vp vpon the hyll whiche Iesus had appoynted them There he shewed hymselfe They saw and knew hym to be theyr Lord and honoured him as now being on high and in heauen Notwithstandyng some yet doubted vntil they were made to beleue with many and very certeyn argumentes Albeit theyr doubting was profitable for the certaintie of oure belyefe Therfore Iesus drawyng nere vnto them dyd not onely offer hymselfe to bee seene and touched presently but also spake vnto theÌ„ with hys knowen and accustomed voyce declaring that by his death he had obteyned a kingdome authoritie both in heauen and in earth In heaueÌ„ where euer he reigned with the father in earth where hereafter he shoulde reigne not by tirannical powers and aides but thorough fayth of beleuers and that he shoulde dispose the office of this euangelicall kyngdome vnto his disciples who shoulde folowe his steppes committing vnto them the office to preache the Ghospell not onely to the Iewes but also to all nacions and also authoritie to baptise and by the holy ghoste to forgeue synnes to all menne that wyll professe an euangelycal lyfe with a sincere hearte and to enstructe and frame them not after the lawe of Moyses nor after the constitucions of the Phariseis but after his preceptes â–ª vntyll they wexed and grewe vp vnto the perfeccyon of the wysedome of the ghospell And that they should nothing dystrust for that he should not be continually conuersaunt with them he promiseth that theyr felowship shal neuer fayle and that he will neuer forsake hys but be alwayes presente with hys in spirite and power vnto the laste ende of the worlde All power ê™ he is geuen me in heauen and earth Ye haue sene me by the reason of the weakenes of the flesh hungrie thyrstie weary nedy despised taken bounde spetted vpon condemned beaten crucifyed couered with all kyndes of spytefulnes and in maner deiect vnder the loweste sorte of menne Because I haue suffered all these thinges willingly and of myne owne accorde for the health of man my father hath raysed me from deathe and rewarded me with the glory of immortalitie and hath lifted me vp to the felowship of hys kyngdome and hath submytted vnto my power and rule all thinges that be in heauen and earth Ye haue an authour whome ye ought not to distrust ye haue a Lorde of whome ye ought not to repente Goe ye therefore and teache all nacyons baptise them in the name of the father and the sonne and the holye ghoste teaching them to kepe all thinges whatsoeuer I haue commaunded you Lyke as I dyed for the healthe of all men so there is no nacion whiche belongeth not to my righte It shall be youre parte to get vnto me as muche as lyeth in you all kinde of men But ye shall not gette them by weapons or war but by the same meanes that I got vnto me this right by wholsome doctrine by a lyfe woorthy and meete for the ghospell with free well doyng with pacyent suffering of illes Goe ye therfore as trustie Ambassadoures trusting me your authour teache firste the Iewes than the nexte neighboures vnto them afterwardes all the nacions of the whole worlde Teache what they ought to beleue of me and what they ought to trust of me First to knowledge the heaueÌ„ly father the maker the orderer and the restorer of al thinges visible and inuisible Whose power no man can resist because he is almightie whose knowledge no man doeth deceiue because hee seeth all thynges whose iudgemente no man shall escape From whome as from the fountayne cummeth all goodnes in the worlde To whome is due all honour prayse and thankes geuing They must knowledge also his sonne Iesus by whome through hys eternall and vnsearchable counsell he hath purposed to deliuer mankinde from tiranny of sinne and deathe and by the doctryne of the ghospell to open the waye vnto euerlasting felicitie Who for this cause by his will came downe into the earth and was borne very manne of the virgyn Marie and beyng man long conuersaunt emong menne taught the heauenly philosophy which only maketh menne blessed And being an innocent was afflicted and punished for the sinnes of the whole worlde and put to death vpon the crosse And layde in his graue the third day he arose agayne according to the prophecies of the Prophetes After that beyng conseruaunt many dayes with his disciples and the trueth of his resurreccion delared by sure argumentes he wente vp agayne into heauen whereas partaker of the kyngdome and glory of his father he sitteth on the righte hande of his father almightie Once he shall come agayne into the worlde not lowe and abiecte as before but with the diuine maiestie not a sauioure but a iudge bothe of those whome that day he shall finde aliue and of those whome nowe being dead the trumpe of the ghospell shall sodainly call agayne to life that by his ineuitable iudgemente euery man may receiue rewarde woorthy and mete for his doinges They must knowledge also the holy ghoste whome I haue nowe partely geuen vnto you and will geue more plentiously after that I come into heauen whose secrete inspiracion shal coumforte teache and strengthen the mindes of them that trust in me and being powred into the hartes of all men shall glue and confeder them together with mutuall charitie as many as professe hartely the fayth of the ghospell of what nacyon soeuer they come of And if a man doth sinne any thing through the weakenes of maÌ„ he shal obteyne forgeuenes of his sinnes so that he doth not seuer himselfe froÌ„ the league felowship of the holy cumpany And whosoeuer ioyneth himselfe vnto this league all the sinnes of his former life shall be forgeuen him freely Finally lest any man shoulde thynke the rewardes of good dedes to be desyred in this life or shoulde goe aboute vengeaunce agaynst yll doers let them knowe that this hereafter shall come to passe in them whiche ye see dooen in me The dead shall liue agayne and euery soule shall
that is my sonne so dere beloued vnto my hert as none other is but he alone therefore herken ye to hym This voice thus sounyng in their eares Iesus was founde alone leste they mighte haue demed the testimonie of that voyce to concerne any other person then eueÌ„ veray him onely And the sayed three disciples ryght so as they were commaunded of the Lorde kept the matter close and reported not the priuity of that vision to any creature aliue vntill Christ had arisen againe from deaâ—h to lyfe after his passion For it was not the Lordes pleasure to haue the maiestie of his Godhed published or openly spoken of before the tyme of his deathe aswell because there shoulde bee nothyng that myght be a lette vnto thatsame sacrifice whereby mankynde was to bee restored as also because that thyng myght not bee openly talked of whiche no man woulde than beleue yf it had bene reported And all vnder â—ne did he therin by an exaumple that was a true matter in dede geue a lesson to vs that in case any excellent good thing be in vs we should raâ—hâ—â— kepe it close then make vauntes or braggues therof and in case we haue any special vertue or good qualitye in vs by the free gyfte of God thesame is to bee declared and shewed in deedes rather then by makyng many gaie or high woordes of it ¶ And it chaunced that on the nexte daye as they came down from the hille muche people met hym And beholde a man of the coumpaignie cried out saiyng maister I beseche the beholde my sonne for he is all that I haue and see a spirite taketh hym and soodaynely crieth and he knocketh and beateth hym that he foometh againe and with muche peine departeth from him whan he hath rent hym I besought thy disciples â—o cast hym out they coulde not Iesus aunswered and saied O feithlesse and crooked nacion howe long shal I bee with you and shall suffre you Bryng thy soonne hither As he was yet a cummâ—ng the fâ—ende rent him and tare him And Iesus rebuked the vncleane spirite and healed the childe and deliuered him to his father And they were all amased at the high power of God The nexte daye folowyng Iesus came downe from the hyll with his said thre disciples And he fouÌ„d a mighty great multitude of people gathered about the residue of the disciples whom he hadde lefte there behynd hym whan he addressed hym to goe vp to the mountayne But the people assoone as they espied Iesus returnyng agayn went to mete hym For they had found a great lacke mysse of his presence And there had happened a freshe matter why they should require to haue his presence For one of yâ— couÌ„paignie cryed out to hym saiyng maister I most humbly beseche thee leat the extreme miserie of a sonne of mine moue the. For I haue no mo but him alone and he is holden with an extreme tyrannous deuill whiche dooeth euerye other whyle soodaynlye take hym and vexeth hym sundry waies that pitie it is to see with much greate roaryng flasshyng hym on the grounde and so wrestyng his limmes as though he woulde teare them from the body of hym and he fomyng at the mouthe for peine all the whyle And as often as he taketh hym he scracelye departeth from hym vntyll all hys body be rent and torne I praied thy disciples to caste out this spirit They did their best but they haue not bene hable to dooe it Than Iesus well perceiuyng that the thyng hadde so chaunced by reason of the fathers vnbeliefe that prayed for health to his soonne and in consideracion of his disciples feithe beeyng yet hitherto but weake he cryed with a loude voyce saiyng O nacion full of mistrustyng and of an herte nothyng single howe long tyme shall I bee conuersaunt emong you and shall suffre these thynges Can I not yet all thys whyle bring thus muche to passe to make you haue a perfeicte feyth and truste in me dooeth the weakenesse of thys bodye of myne so muche leate you And turnyng hymselfe to the man and requyring of hym afore hand to haue a more stedfast feith he saied Bring thy sonne hither to me And as soone as the young thyng was brought to Iesus the eiuil spirite that was in him tooke him quasshyng the chylde on the grounde and immediatelye Iesus restored hym to hys health and gaue him to his father agayne made perfectely whole where his father had brought him thither vnpossible to be cured by any mannes helpe The more miserable that the sight of this eiuill had been so muche the more did the people euery one of them meruaill to see howe quickelye the childe was holpen out of hande by the vertue and power of God But whyle they woondred euery one at all thynges which he dyd he saied vnto hys disciples seate these saiynges sâ—ncke downe into youre cares For it wil come to passe that the sonne of men shal bee deliuered into the handes of menne but they wiste noâ— what the woord ment and it was hidden from theim that they vnderstoode it not And they feared to aske of hym that saiyng But whan the fame of Iesus weaxed euery daye more and more famous through suche actes as these A certayne temptacion of worldly glory entred into the hertes of his disciples by reason that they hadde suche a maister in whose name euen they also themselfes dyd manye great actes to be woondred at But Iesus calleth them home from this affeccion to the contemplacion of his lowe state of abieccion in this worlde at whiche the time was not long to come when they woulde be offended and slaundred The glorie of dooeyng miracles sayeth he is now a matter of delectacion vnto you but it is a thing much more materiall for you depely to enprint in your hertes these sayinges of myne from which your myndes dooe gretlye abhorre For that thyng ought ye moste of all to haue in mynde whiche it shall behoue euerye one of you to folowe As for glorie leat me alone to see for that For the thing muste nedes come to passe that I haue already tolde you and yet nowe agayne I saye vnto you which is that the soonne of man whose glorie and fame dooeth nowe delite you shall ere long be attached and shall bee deliuered into the handes of menne and shall sundrye waies suffre much affliccion and shal lastely be put to death This tale though it had bene once or twise heard out of his mouth yet had not it well settled in the myndes of the disciples For they coulde not well beare in mynd the thing which they had no luste to heare They abhorred the mencion of death as men setting al their mindes on the glorie of Iesus not hauing al the while any intelligence or vnderstanding that the glorie of the Lord was most chiefely to be renoumed and made famous through the open worldely shame of hangyng on the
allowe the wicked actes of your forefathers whiche actes of theyrs ye doe not onely folowe but also earnestly labour to passe and to go beyond them So often hath the goodnesse of God called you backe to emendment and at all tymes haue ye wickedly shewed more extreme crueltie against them that layed the trueth euen in your lappes whiche trueth was vnto you for none other cause odious sauing that it contraried your naughtie lustes and desyres Wherfore the wysedome of God whiche ordreeth all thynges by suche prouidence as cannot in wordes be expressed before it wil punishe the obstinate malyce of this nacion hath determined to leaue nothyng vnassaied whereby they maye bee conuerted to better wayes But after that aswell the botomelesse goodnesse of God as also the peruersenesse of them not possible to be woonne to goodnesse shall once bee declared to all creatures so muche the more greuous tormentes shall they endure howe muche the longer space they haue been suffred and with how muche greater benefites they haue been prouoked and occasioned to repentaunce Wherfore thus spake the wysedome of God within it selfe what shall I doe more then I haue dooen to this vnrewly nacion I sent Moses vnto them I sent many prophetes of olde tyme. I sent Iohn the Baptiste Against Moses there was conspiracie wrought the prophetes euery one they either slewe orels plagued with affliccion no nor Ihō neither would thei not heare though he were more then a prophet neither did he escape scotfree for geuing good aduertisement The sonne of man is come and to hym do they woorke destruccion and death I shall hereafter sende vnto them the last prophets of all who shall ghostely expound the lawe vnto them I shall sende the apostles that shall haue great vertue in workyng miracles that shal freely doe good to all people that shall bryng vnto al folkes saluaciō with excedīg smal charge to be bought that is to wete with faith And yet will they not heare these neither but wil persecute them tormēt thē driue them awaie yea and sum of them wyll they slea so farre shal their malice excede the goodnes of god At laste whā their malice shal be so ferre growen that they shall not onely matche but also excede and passe the abominacions of all ages past than shall the vengeaunce of God fall sodaynely vpon them and than shall bee required at their handes the bloud of all the prophetes which hath been shed sens the first creaciō of the worlde that is to wete from the bloud of Abell who was firste of all men slaine by his brother Cain beyng enuious against him vnto the bloud of Zacharie the prieste sonne of Ioas who callyng backe the people to better aduised wayes was stoned to death by sedicion of the people betwene the temple and the aultare And the sayd zacharie euen at the momente whan he departed from this life bothe testifiyng his own innocencie and theyr wickednesse sayed The Lord see this and require it And euen now approcheth the tyme of this vengeaunce One nacion shall as ye would say bee punished for al the hainous dedes of their forefathers because it hath gone beyond all the malice that euer hath reigned in them all It shall cum to passe vndoubtedly that the wisdome of god hath sayd afore shall cum to passe The Iewes of these daies because they excede the rebellion the peruersenesse and the crueltie of all that in olde tyme haue been shall in suche greuous sorte bee punished as though they alone had accomplyshed and dooen all the yll partes that euer their auncestours haue in soondrie ages wickedly played Woe vnto you lawiers for ye haue taken away the key of knowlage ye entre not in your selues and them that came in ye forbad Whan he thus spake vnto them the lawiers and the phariseis began to were buisy about him and capciously to aske him many thinges laiyng wait for hym and sekyng to catche sum thyng out of his mouth wherby they might accuse hym Woe vnto you lawiers and woe again who openly professyng the knowelage of the lawe whiche is ghostly and takyng into your handes as due vnto you the keies of science and cūning whiche ought to haue opened a way into the kyngdome of heauen yet neither haue ye intred in thither your selfes but others that wer willing to haue gon in ye haue kept out For while ye peruersly expound the lawe ye do as one might say lay battrey against that whiche is the principall chefe foundacion of al the lawe At these maner woordes of Iesus beyng in dede halfe bitter by reason of so plain speakyng of the trueth but yet workers of hearth if suche as thei wer spoken to had been willing to receiue the medicine wer both the Phariseis and also the lawiers sore offēded but because they knew priuely in their owne consciences that the thinges whiche wer spoken wer euen very true they would make no countenaūce at it before the people but yet in the meane tyme they lay sure awayt to all the saiynges of Iesus huntyng and serchyng if any thyng might procede foorth of his mouthe wherupon they might grounde or make a foundacion of sum surmised matter against him to the end they might seme to persecute him not of a certain priuate hatred but of zele to religiō and of a loue towardes god For this propertie also hath pharisaical hypocrisie that it worketh ne attēpteth none so wicked an acte whereon it layeth not a fayre glose of loue and duetie towardes God The .xii. Chapter As there gathered together an innumerable multitude of people in so muche that they trode one an other he began to say vnto his disciples first of all beware of the leauen of the Phariseis whiche is hypocrisy For there is nothyng couered that shal not be vncouered neither hid that shall not be knowen For what thynges ye haue spoken in derkenes shall be hearde in the light And that whiche ye haue spoken in the eare euen in secrete places shal be preached on the top of the houses I say vnto you my frendes Be not afrayed of them that kyll the bodye and after that haue no more that they can do But I wyll shewe you whom you shall feare Feare him whiche after he hath kylled hath power to cast into hell Yea I say vnto you feare hym Are not fiue sparowes bought for two farthinges And not one of them is forgotten of god Also euen the very heares of your head are all noumbred Feare not therfore ye are more of value than many sparowes ANd because the Lorde Iesus knewe the malice of the Pharyseis the Scribes and the lawiers to be vncurable it was his pleasure openly to notifie and publishe theyr hypocrisye to the ende no creature mighte vnawares be deceiued by their cloked counterfaytyng and so many coumpanyes of people euen than standyng round about in so thicke presse that they trode one vpon an others heles he began to
If they heare not Moses and the prophetes neither will they beleue though one arose from death againe Nowe because the Lorde Iesus vnder a parable of a wilye stewardeâ— lytell afore by him propouned had exhorted menne to exercise charitable liberalitie towardes the nedye to the ende thesame parties might after this life receiue vs into euerlasting habitacions at what time thei by a coÌ„trarie chauÌ„g and course of thinges shal bee pleÌ„teously endewed with all good thynges and the riche who had their heauen afore here in this world shal lye in peines and bee tormented with all extremities of woe and distresse he here as it were in a plain picture setteth out an exaumple of the thyng to the enteÌ„t it should cleue and sticke the faster in meÌ„nes mindes There was once saieth he a great riche man who semed to lacke no manier thyng to the highest degree of fortunate happie state of this worlde a manne of great name muche spoken of emong men but of no name at al ne acquaintaunce with God This man wente apparelled in his purple and his veluettes no lesse nicely then gorgeously And because he would lacke nothing for the delectacion of his body he would day by day haue his delicate fare and his banquettinges and would be serued after a portely sorte princely as a man which al in one was a bonde seruaunt aswell to ambicion as also to gluttonous excesse to volupteousnes There was also at the same tyme a certain begger much vnlyke vnto this man that is to say a felow of low birth a felow destitute of any acquaintance emong men but famous and noble afore God For he had his name eueÌ„ of the state case yâ— he was in called Lazarus because he was a man destitute of al worldly staigh or maintenaunce and rested onely on the helpe of God alone This Lazarus had neither house nor apparell ne meate no nor yet prospeâ—ous health â–ª of his bodye For he was al full of sores and botches in his bodie euen suche an other in manier as it is read in scripture that Iob was This Lazarus was liyng at the saied riche mannes gate loking that some reliefe should haue bee sent him of the crummes and scrappes which fel from the riche mannes table wherwith to swage the gredinesse of his stomake nowe fretting gnawyng and as ye might saye euen barkyng for hungre The Lazaro man beeyng ful of botches and blames might not bee suffred to come in leste with the syghte of hym beyng deadly to beholde he myght haue bene an iyesore to all the couÌ„paignie and myghte turne the merye there of al the whole feaste into sadnesse whereas in all other behalfes it was all neate and fienely appoyncted Thou heareste nowe the pompous pride of welthinesse but emong all this excessiue fare and wastefull prodigalitie otherwyse yet was there so much pinchyng niggardship toward the neighbour being at the veray poynct to dye for houÌ„gre that there might not so muche as the crummes scrappes be geuen hym whan he made earneste peticion for them wheras the dogges wer fed there eueÌ„ panchefull with greate lumpes and whole loaues of good bread Yea and the dogges do euen in the veray teeth laye inhumanitie and vncurtesie to the ryche man swymmyng aboue the cares in his deliciousnesse For the dogges came and licked the sores of Lazarus Who would not haue iudged that same ryche man to haue been a perfecte exaumple and paterne of most welthie and happy state and this poore Lazate man to be a paterne of vtter miserie But felicitie is in â—owyse to be measured by such thinges as fortune geueth to men in this lyfe But in the matter that we nowe speake of altogether was sodainly turned in and out clene arsie versy For death hanging ouer the head of euery creature lyke as it is vnto riche folkes an end of al sensual pleasures so vnto them whiche liue in care woe it is an ende of all sorowes For so it fortuned that the begger dyed and where he was nothing passed on ne regarded among men duryng his life tyme as soone as he was deade he was of the Aungelles caryed into the lappe of Abraham God vouchsalued to shew him thus much honour whom the riche manne would not vouchesalue to leate be within hys house And euen at the veray self same time dyed thesame ryche man too For death alone beeyng egually indifferente vnto al folkes teacheth the riche sore this lesson that they are men too aswel as others And as for the Lazare man had not so muche as the honestee of burial to be laied in a graue but the riche man was caryed to hys burial with as great solemnitie as myght be about a corpse But whan they were bothe departed oute of this worlde and the riche man in hel liyng there in greuous tormentes and was no lesse hardely haÌ„dled as well with the lacke of thynges delectable as also with the aboundaunce of all kyndes of euyls then he had duryng his life time cherished hymselfe nicely and deintilye at laste liftyng vp his iyes he sawe Abraham a great waye of he also espied Lazarus and knewe hym of olde whom he had suffred afore to lye as an abiect at his gate and sawe him in Abrahams lappe takyng the ful fruicion of moste perfecte quiete and consolacion in the most swete and tendre enbracyng of thesame his moste holy father For AbrahaÌ„ acknowlaged hym for hys sonne whome the ryche man would not vouchesalue to acknowelage for a man The sight of an other mannes blisse in heauen was to hym an encrease of his tormentes And here in this case the riche man beyng in vain become a faire mouthed crauer a begger cried with a pieteous noise O good father AbrahaÌ„ haue thou pietie and compassion vpon me and send Lazarus to diepe but euen the tippe of his finger in the water that he maye but euen so much as ous coole my toungue with one litel droppe and no more so sore am I tormented in this burnyng fyer To whom Abraham aunswered Soonne the coolyng and refreashyng whiche thou doeste now ouerlate make peticion for thou shouldeste with refreashyng of thy poore neighbour haue purchased for thy selfe whan thou were liuyng But at that time thou thinkyng thy selfe wel with the present thinges of the world which thou haddest thaÌ„ wouldeste not vouchsalue so much as with the crummes of thy table to relieue Lazarus beeyng ready to dye for houngrie Knowe thou nowe the course of thynges to bee rightefully chaunged This muste thou know if thou bee disposed to cal it to thy remembraunce that in thy lyfe time thou hast receiued thy gooddes Lazarus contrarywise passed ouer al his eâ—uils and missehappes in his life time Now altogether turned vpsyde down he here after many tolde affliccioÌ„s paciently suffred is refreashed and thou after al delicious sensualitye wherewith thou hast naughtily taken thyne own
pleasure art worthyly tormented Thou turnedst thy face from the Lazare beeyng ful of sores biddedst away with hym out of thy syght whereas for thyne owne parte thou were all in thy swete sauoures and perfumes and now is he in mine armes smooth and clere skynned from top to toe Thou wouldeste not vouchsalue to leate hym come within thy house and I am content to haue hym sytte in my lappe Thou diddest neither with meate ne drinke refreash hym beeyng in extreme penury and nowe is he refreashed with eternall rest whiche knoweth no vexacion of houngre ne thirste And with what face dooest thou at his hande aske refreashemēt of cooling thy mouth seyng that he not veraye long sens could obteine no refreashyng at all of the In case thou haddest cladde him whan he was naked if thou haddest fedde hym whan he was houngrie if thou haddest geuen him drynke in his thirst if whan he laye without thy gates thou haddest gathered hym into thy house if thou haddest doen some cure on hym beeyng all full of sores he would nowe again obtein some coumforte for thee and some releace of thy tormentes and would receiue the again on his partie into his brotherhoode and coumpaignie Thou wreatched miser where is nowe thy fine silkes and thy purple where bee thy perfumes where be thy feastinges and bāquettynges where is thy pipyng and dauncyng where bee so many thy pleasures mixt with ambicion and vain glory Whyle thou wer aliue no kynde of wyne could please thee for beeyng cloyed with theim so great was the deliciousnesse of thy mouth neither wouldeste thou all the whyle so muche as geue a lyttell water to Lazarus beyng thirstie and nowe thou canst not obteine no not soe muche as a poore droppe of water to refreashe the scaldyng heate of thy tōge In stede of thy galaunte manours whiche thou haddeste than thou haste nowe the derke doungeon of hell for thy delicate pastimes euerlasting peine for thy testynges and songes continuall wepyng and owlyng And so much the more past remedye is your extreme distresse that an huige great gapyng hole dooeth kepe vs and you in soondre in sorte that if any would gooe from hens thither where ye are and helpe you thei cannot nor if any of you would assay to come vp from thens hither he cannot nowe that by the iudgemente of God which cannot be chaunged there is vnto al sortes their due place limited for theim to remayne in In the life season there was a tyme to refreashe the neighbour by dooing good turnes and pleasures one man to an other and to be relieued the one of the other agayn now is it ouer late here to wyl or desire that cannot possibly bee doen. In thy delicate pleasaunt pastimes thou wouldeste nedes bee alone with suche as thou wer thy selfe but Lazarus and such other as Lazarus was thou wouldest not suffre to come ons in thy coumpaignie And nowe art thou again serued of thesame sauce for thy labour Whā Abraham had this spoken the riche man beeyng put of from all hope that himselfe should obteine any reliefe is desirous at leastwise to prouide some good waies for certain brethren of his whiche he had yet aliue lest that if they ledyng their liues after the same facion should come into the same place the felyng of his peine and woe should by suche coumpaignie being ioyned vnto hym increace vnto hym whereas he was in myserie and extremitie enough al ready But he dooeth nowe in vain become an humble suiter whiche tofore vsed to putte of from hym the lazare man when thesame made muche crouchyng and knelyng vnto him for succour If the great derke doungeon saieth he bee a let that there can no helpe be ministred or dooen to my selfe yet thus much I praie thee that thou wilt send Lazarus to my fathers house For I haue fiue brethren aliue that he may geue warnyng and aduertisemente vnto theim leste that in case they folowe my steppes they shall come hither to bee felowes and partakers here with me of these wofull sorowes and peines that I am in But rather leat theim relieue the necessitie of the poore with suche gooddes as they haue and leate them not vse their rychesse to the sensualitie of the fleash but to the godly deuocion of the mynde ne leate theim not sette their fansye and loue on suche thinges as for a season are swere and delectable in the worldly life but on such thynges as maye purchase rest for euer to endure Thus saied the riche man whom the extrem◠tormentes whiche he nowe hadde experience of made bothe an humble suppliaunte and also a teacher of other though it were nowe ouer late But after death there is no praiers that wil serue ne yet maie a man haue lycence to geue any warnynge or counsaill For nothyng haue the deade to dooe with the liuyng Abraham therefore made him this aunswere It is nothyng requisite that Lazarus bee for anye suche cause as this called awaye frō his quiete reste Thy brethren if they bee disposed to bee honeste men and to do wel haue Moses and the prophetes leat them herken to them For they in theyr bookes speake vnto al creatures Than the riche man beyng an hard suiter and a peticioner that would not be satisfied yet neuerthelesse ouerlate saied to Abraham O father Abraham as for Moses they will not heare no nor the prophetes neither but yf one of the dead might come to theym to bring theim sure and perfecte woorde howe sore and grieuous tormentes tho persones doe here suffre whiche dooe there passe their liues after myne exaumple whiche all ryche folkes for the moste parte doe they will amend and frame theimselfes to better rewle and gouernaunce Hereunto Abraham said yea that thou speakeste is the colourable laiyng of excuses of suche persones as are disposed neuer to leaue ne forsake that they doe naughtily and viciously loue The autoritie of Moses and of the prophetes is greater with theym then the autoritie of Lazarus a poore begger shoulde bee That yf they geue no eare ne regarde to them truely if one should arise again from death to life they would not heare him neither Than would they fynde stoppes and cauillacions that it were the walkyng of some ghoste or to bee some eiuill spirite By these wordes dyd the Lord Iesus couertely geue a nippe to the vnbeliefe of the Iewishe nacion who because thei did not in verai true dede beleue Moses and the prophetes doe euen yet still at this present crie out agaynst Christ also beeyng restored aliue oute of his sepulchre and nowe sitting on the righte hande of his father whereas in veraye dede they woulde beleue that hath bee doen yf they had truely beleued Moses and the prophetes tellyng shewyng long afore that it should so bee By this parable dyd Christe coumforte hys disciples who shoulde afterwarde for the loue of the kyngdome of heauen endure and abyde
than can be saued for one shall fynd but a fewe persons but either they haue ryches or couet to haue But he recomforted the dismaiyng of his disciples again saiyng The thing whiche with men is vnpossible is possible enough with god It is not of mannes power to despyse rychesse and suche other commodities as folowe at the taile of richesse But this strength and stoutenesse of hert dooeth god geue vnto suche as through simple and vnfeyned beleuyng dooe shewe themselfes apte for to receyue his gyftes And he is with god no longer taken for worldely ryche whosoeuer hath laied away from hym the loue of money and in suche wyse possesseth his money that he wil with all his herte leaue thesame as often as respecte of health and saluacion euerlastyng shall require it Than Peter said Loe we haue forsaken all and folowed thee He said vnto them Uerilye I say vnto you there is no man that hath forsaken house either father or mother either brethren or wife or children for the kingdome of gods sake whiche shall not receiue much more in this worlde and in the world to cum life euerlastyng Of these woordes the Apostles conceyue a good hope the more parte of whom had left altogether whatsoeuer it was that thei were owners of tofore Therfore in the behalf of theÌ„ al speaketh Peter saiyng loe we haue left al and haue folowed thee we haue perfourmed eueÌ„ yesame point also which thou diddest earnestly require of the ryche man Than although it was but a very small porcion that Peter and Andrewe had left albeeit if they had had more more would they haue forsaken The Lorde conneth them thanke for their readinesse in that they had doen and because they should not nede to repente them of that they had dooen sheweth that great gain it is to haue lost worldely rychesse for the kyngdome of God For in lieu and place of transitory and vyle thynges by theÌ„ conteÌ„ned bothe here in this worlde the mynd and soule is enryched with goodes heauenly and also in the worlde to come endlesse felicitie is repaied for them Than furthermore hereupon thus sayd the Lorde This I auouche vnto you for a matter not to be doubted of not to you onely shall it turne to great gaines in the ende to haue left for my sake the litle slender possessions that ye had but also whatsoeuer person shall for the respect of the kingdom of god forsake either house or father or mother or brethren or wife or children he shall bothe in this preseÌ„t life receiue much mo thynges and also better then he lefte and moreouer in the world to cum he shall receiue life euerlastyng Iesus toke vnto him the twelue and said vnto them Behold we goe vp to Ierusalem and al shal be fulfilled that are written by the prophetes of the sonne of man For he shal be deliuered vnto the Gentiles and shal be mocked and despitefully entreated spetted on whan they haue scourged him they will put him to death And the third day he shal arise again And they vnderstode none of these thinges And this saiyng was hid from them soo that they perceyued not the thynges whiche are spoken After that he had with these sayinges somewhat lifted vp and chered the hertes of his disciples agayn he tooke with him the twelue apostles whoÌ„ it was not behoueable to be ignoraunt of any thyng which were wrought and doen for the redeÌ„pcion of maÌ„kind And now beginneth he euen suÌ„what openly and plainly to beate the matter into their heades concerning the death which he should at Ierusalem wittingly willingly dye accordiÌ„g to the foresayinges of the prophetes For he knew very wel that thei should be very sore dismaied and discuÌ„forted with the death of their maister and for that consideracioÌ„ he doâ—th often beate this tale into their heades to the ende that at the laste it may be engrauen in their hertes and that by a litle and a litle they myght bee enured to abide the matter which as yet their eares abhorred to heare meÌ„cioned or spoken of And verily this was none vnbelefe in theym but a certain earnest loue stroÌ„gly working in theÌ„ towardes their maister Seuerally therfore from the cumpany he begoonne to open vnto them that the tyme of hys death did now approch Behold saieth he we are now goyng vp towardes Ierusalem and there shal all thinges be accomplished that haue been writteÌ„ by the prophetes concernyng the sonne of man For he must be deliuered into the handes of the Gentiles and of them shall he be scorned and scourged and spetted on And after that they shall haue scourged him and shall haue mynistred vnto hym all kyndes of reproche and vilanie in wordes thei shal in fine put hym to death but he shal aryse agayne the third day from death to lyfe But this talke because it was nothyng swete ne pleasaunt could in no wise sink in to the Apostles stomakes as commoÌ„ly we are harde of belefe in such matters as we would not with our good willes haue to bee true And they coulde in no wyse perceiue the mysterie of the crosse wherhence redeÌ„pcioÌ„ and saluacion should by a newe found conueighaunce of god cum forth and issue vnto the worlde They had no luste ne fansy to beleue that a man whom they loued so entierly should dye of suche a violent kynde of death neyther coulde they possibly beleue it likely that suche an one should be put to deathe by the handes of the wicked as was hable to do such wonderfull actes and which had so many tymes escaped oute of the handes of suche as had attempted to assail him fasten vpon him and finally they doubted not but that it myghte be afterwarde an easier thyng for hym to bryng to passe not to dye at al thaÌ„ to reuiue again from death as he said he would yea and they thought it better not to dye at all then after death to bee restored to life again And althoughe they coulde not doubte of their maisters trueth in hys wordes yet did they in this maner flatter their owne affeccions they enterpreted that in these wordes of Iesus there lay priuily hidden some figurate mistical maner of speakyng suche as the lord did of a special property that was in him very muche and often vse to bryng in begilyng by meanes of that same colourable speakiÌ„g not only the people but also the very apostles selues as for exauÌ„ple whaÌ„ he willed theÌ„ to beware froÌ„ the leaueÌ„ of the phariseis whaÌ„ he auÌ„swered that he had an other kind of meate whiche he houÌ„gred for whaÌ„ he taught theÌ„ for a lessoÌ„ that a camel might soner passe through a nedles iye then a riche man entre into the kingdome of heauen whan signifiyng that his doctrine must be receiued and conueyed throughly into the very bowels of the soule he saied that no man shoulde haue lyfe in tyme to come onlesse thesame shoulde first eate his
els by casualtie The malice of the Phariseis almost euery other daie weorkyng death vnto the Lord had no power before this tyme agaynste hym because yâ— although they lacked no peruerse will yet there was not anye power geuen theim from God to accomplishe the thyng whiche they had purposed And yet neuerthelesse they doe in suche sorte conferre and miengle theyr counsailles together as though they had been habie by their owne supportacion and power to bryng theyr wyll to effecte For the malice of the phariseis and the priestes beeyng incensed manye wayes ticled and itched to laye handes on Iesus to bring him to his death But the feare of the people was a lette thereunto whome they sawe broughte in loue and fauour towardes hym through shewyng many myracles and benefites and to depende altogether of his mouthe In which behalfe great peril there was leste yf they had attempted to laye handes on him in presence of the multitude he should by some sedicion sodaynly arisyng be taken by force and violence out of their handes and al theyr labour proue to a matter in vain for asmuche as Iesus whan he were once escaped their fyngers woulde for the tyme to come see and prouide well enough for hymselfe They dyd not all this whyle remembre that he had so many times afore safe and sound without any harme at all escaped out of the handes of the furious rageing multitude The daye also beeyng nothing fitte for the purpose of dooyng suche a thyng was not all of the moste to theyr contentacion aswell for the high solemnitie of the feaste selfe as also for the greate resorte of people to thesame feaste But yet a fitte occasion beeyng by an other meane offreed whan they hoped for nothing lesse and thesame occasion metyng euen iuste with theyr wieked wil despeched the scruple of the festiuall daye For Satan who had tempted Iesus tofore by his veray owne selfe persecutyng thesame Iesus yet stil by his ministers instrumentes hadde possessed the herte of Iudas Iscarioth who was one of those twelue specially chosen out of all the rest whom Iesus had tofore named Apostles And as for this Iudas the onelye couetise of money whyche daylye came throughe his handes perswaded hym to this furye that of his own mocion he wente to the heade priestes and rewlers for the priestes also aswell as other rewlers had men of armes aboute theim but not for anye suche purpose geuen theim treactyng and commonyng with theim aboute the betraying of Iesus into theyr handes For he knewe theim to be buâ—sie in counsaile emong theimselfes aboute suche a matter And no seruaunte there was a more meie man to betraye Iesus then suche an one as in title and profession was moste familiar with hym in affeccion of herte an enemie Iudas had no ill opinion of the Lorde nor had euer receiued any displeasure at his hande wherefore he shoulde haue cause to beare hym any malice or il wil. But the pestilent corrupcion of auarice had hym faste by the stomake The priestes thei wer glad men that they had suche a plaier come to play the first pageaunt of this plaie The counsaile of Iudas lyked theim agreemente was made for the price which he of a sueâ—tie required but euen veray slendre because the case should be aunswerable to the prophecie They promised him money and he promysed theym his seruice the best that he coulde do In the meane time he sought an occasioÌ„ whereby to delyuer Iesus vnto theym whan he shoulde bee in some solitarye place sequestred from cumpany whiche was the thyng that they desired to the entent no sedicion might arise through the fauourers of hym And Iudas was well acquainted with all places where the lorde vsed to be solitary Than came the day of swetebreade whan of necessitie passeouer must be offered And he sent Peter and Iohn saying Goe and prepare vs the passeouer that we may eate They said vnto him Where wilt thou that we prepare And he said vnto them Beholde whan ye entre into the citie there shal a man mete you bearyng a pitcher of water him folow into thesame house that he entreth in and ye shal say vnto the good man of the house The maister saieth vnto the where is the geaste chaumber where I shall eate passeouer with my disciples And he shall shew you a great parlour paued There make ready And they went and found as he had said vnto them and they made ready the passeouer And nowe was the daye of swete breade come the hyghest holy daye that the Iewes had in whiche accordyng to the prescripcion of the lawe the laÌ„be was to bee slayne whiche the Iewes call Phase of passing ouer as I haue already sayd But the true Phase was the lord Iesê° that lambe most pure than to bee slayne in sacrifice for redempcion of the worlde accordyng to the eternall determinacion of his father Therfore because Iesus would the more diepely inprint in the hertes of his dysciples the memorie of his deathe and woulde make it playne and open vnto them that he suffered all these thinges bothe knowyng of it afore and also willinglye his mynde was so that in the last supper that euer he had to make with them he would by mystical tokens make among them a representacion of the thyng which he should the next day folowyng execute and accomplishe vpon the crosse because he was not ignorauÌ„t how greatly they would afterward be dismayed by his death He therfore preueÌ„teth the tyme whyle their mindes wer not yet past taking of good counsayll and aduertisemente The dooyng of this matter he commytted to two of his chiefly beloued Apostles Peter and Iohn Goe ye twaine sayeth he and prepare for all vs the paschal lambe that we may eate it altogether Thou hearest now in these wordes the beginnyng of the churche and the end of the Synagogue Now forbecause Iesus though he were the Lord creatour of all thynges yet hadde no house of his propre owne nor of any certaintie to point vpon the saied two disciples demaunded where his wyl and pleasure was to haue the paschal supper made ready for him So great strauÌ„gers forsooth and so vnacquainted were the disciples with in the citie that thei scarcely had any perfite knowlage of any house therin For euen verye suche ought the true disciples of Christe to bee in this worlde Than Iesus to the entent he would shewe that no part of all the thynges that wer foorthwith to folowe was to hym vnknowen saied vnto them Beholde as soone as ye shall bee entred into the citie there shall a man come towardes you cariyng a pitcher full of water Folowe thesame felowe euen to the house that he shall enter into And there shal ye say to the good maÌ„ of the house The master hath willed vs to say vnto thee in his behalfe where is the parler wherin I may eate the paschall lambe with my
skille to lye as the selfe spirite of God by whole instincte they haue been wrytten By death and by open shame of the crosse the waie did lye vnto glory it was necessarie that I shoulde arise again to lyfe on the thyrd daye to the ende ye might know your selfes to haue a Lorde and an aduocate beyng a liuesman and one that from hensfoorth shall dye nomore And thesame your aduocate beeyng admitted into heauen shall from thence send vnto you the spirite of god Than muste ye in the name of Iesus Christe preache repentaunce of the lyfe past and the remission of all synnes without the kepyng of Moses lawe Thesame remission of synnes shall bee geuen to all people through euangelicall feith onely I haue suffred the peines in the behalfe of all creatures leat them no more but beleue and they shall atteigne the state of innocencie And these thynges muste be preached not onely to the Iewes but also to all nacyons of the worlde but yet prouyded alwayes that ye begynne firste with Hierusalem In Iewrye was I borne there haue I wroughte miracles at Hierusalem haue I taught and suffered death Emōg this people shall ye fynde hertes by meanes and wayes nowe already prepaired vnto feith Unto these people shal ye renewe the memorie of the thynges whiche ye haue seen an heard My doctrine whiche I firste receiued of my father and than taught vnto you ye shall poure out again into them The world will gainsaye and withstand your testimonie lyke as it did vnceassauntly crye out against me But I as I haue heretofore saied will from my father sende vnto you the spirite whiche he long agone promysed by the prophetes that he woulde sende whan he spake by the mouth of Iohell And it shall bee I shall hereafter poure out my spirite vpon all fleashe and your soonnes and your daughters shall prophecie whiche spirite holy Dauid also did wishe for whā he saied Sende thou furth thy spirite and they shal be created and thou shalt renewe the face of the yearth Thatsame spirite shall make you strong inuincible against all terrours to bee shewed of this world Thesame spirite shall morouer geue you eloquence whiche no creature shall bee hable to gaynesaye he shall also geue you power to worke miracles in sorte that your testimonie concernyng me shall bee a thyng of condigne pith and efficacie Ye in the meane tyme vntil than bee ye in perfecte quiete and rest with yourselues and beeyng congregated together in one coumpainie remayne ye in this citie of Hierusalem begynnyng there the concorde and vnitie of the churche that shall spryng vp and exhorte ye one another with holy communicacions deuoutly praying and geuyng thankes vnto God vntill thatsame spirite come from aboue who shall enstructe and arme you with power and strength celestial ¶ And he led them out into Bethanie and lift vp his handes and blissed them And it came to passe as he blissed them he departed from them and was caryed vp into heauen And they wurshypped him and returned to Hierusalem with great ioye and were continuallye in the temple praysyng and laudyng God Herupon after that Iesus had by soondry euidente prouffes confirmed the veritie of his resurreccion he led his disciples into Bethanie and beeyng euen now readie to departe from hence into heauen he lift vp his hādes and blissed them representyng euen in this veraye poynte also thexāple of the patriarkes and of Moses And in thesame instaunte while he wisheth well vnto his disciples he was lifted vp from the yearth and in sighte of them al was carryed vp into heauen Than the disciples fallyng prostrate on the grounde wurshipped the Lord lookyng after him with theyr iyes as long as they might But muche more did thei looke after hym with their hertes after that his bodye was taken awaye from their iyes The premisses thus executed and dooen they returned to Hierusalem accordyng as the Lorde had enioyned them and returne thei did with great ioye For nowe had feith shaken of from theim all sorow and heauinesse and assured hope of the promises did geue thē cherefulnesse In the meane season thei wer muche and oftē in the temple as men euen thā alreadie offreing euangelicall sacrifices praysing and magnifying the bounteous goodnesse of god towardes mankynde and rendryng thankes vnto hym for that he had decreed freely to geue suche high benefites vnto mortall men through his sonne FINIS To the moste vertuous Ladie and moste gracious Quene Katherine late wife to the moste noble kyng Henry the eight of moste famous memorie deceassed Nicolas Udall your highnesse moste humble seruaūt wisheth health and all prosperitee in Christ. WHen I cōsider most gracious Quene Katerine the greate noumbre of noble weomen in this our time and countreye of Englande not onelye geuen to the studie of humaine sciences and of straunge tongues but also so throughlye experte in holy scriptures that they are hable to compare wyth the beste wryters aswell in endictynge and pennynge of godlye and fruitfull treatises to the enstruccion and edifiynge of whole realmes in the knowleage of god as also in translating good bokes out of Latine or Greke into Englishe for the vse and commoditie of suche as are rude and ignoraunte of the sayd tounges I cannot but thynke and esteme the famous learned Antiquitee so ferre behynde these tymes that there cannot iustelye bee made any comparison betwene them Cornelia a noble matrone of Rome throughe longe conuersacion and continuance with her learned housebande was in the processe of tyme so wel learned so eloquent that hirself was the chiefe principall instructrice and brynger vp of hir two sonnes Caius Gracchus and Tyberius Gracchus in all their learning and made thesame at lengthe so fyne that they yet to this daye remayne registred in the noumbre of the absolute and perfecte Oratours of olde tyme. We reade of one Amesia in Rome a woman so well spoken so fine of toungue that beynge on a time indicted and arrained of a grieuous offēce she so wittily so piththily and wich suche grace made answer for hirself that all the whole benche Courte than presente iudged her for the mere respecte of her eloquence and witte in that present perill and ieoperdie there shewed worthy by theyr whole cōsentes sentences to be quit and discharged of the law for that crime Hortensia the daughter of Quintus Hortensius brought vp continually frō hir cradle and tendre infancye in the house and companye of suche a noble Oratour came at lengthe so nere to the perfect eloquēce of her father that she was hable in publique hearing to make oracions and thesame of so piththye a sorte that where the noble weomen of Rome were on a time sore taxed to departe with their golde iewels toward certayne necessarie charges of that cōmon weale Hortensia came before the cōmissioners to speake in the behalfe of the matrones with her exquisite
to all reason Then sayde the Iewes xlvi yeres was this temple a building and wilt thou reare it vp in three dayes But he spake of the temple of hys bodye Assone therefore as he was risen from deathe agayn his disciples remembred that he had thus sayd And they beleued the scripture and the woordes whiche Iesus had sayde And as they vnderstode the thing so they answered accordingly saying Men labored very sore the space of .xlvi. yeres after that the BabiloniaÌ„s had brought Iewry into captiuitie to repayre this temple and wilt thou set it vp again in thre daies Our lord Iesus made no aunswer to that obieccion knowing that he should haue doen no good in case he had made playne his darke saying wheÌ„ not so much as his owne disciples yea after they were instructed by his doing of so many miracles his so manifolde preachinges could abide to heare hys death spoken of nor beleue the mistery of his resurreccion Yet this saying did cleue and remayne still as a certayne seede in the myndes of the hearers but it brought furth sundry fruites in soondry persones For the Iewes kepyng the same still in theyr remembraunce did lay thys saying to hys charge before the wicked priestes as a cryine worthye of deathe The disciples in as muche as at that time they could not vnderstande it yet bearing it in theyr mindes dyd meruayl what it should meane vntyl the tyme that after hys resurreccion the holy ghost taught them how Christ by the name of the temple ment his own bodye that was muche more holy then the temple whiche the Iewes dydde honour so religiously for so muche as the fulnesse of the godheade dyd dwell therin And yet emongeste them it was sacrilege to defile and violate that temple of stone but they were nothing afrayed synfully to throw downe the most holy temple of hys moste holy and precious bodye Howbeit Iesus the verye Salomon who had builded this temple for his owne selfe of the virgin Marie did restore it agayne within three dayes after they had pulled it downe according to the prophecies of the prophetes Therfore the disciples conferring the scryptures with Iesus saying at thys tyme dyd perceyue thys hys resurreccion to be the greatest token wherby he declared to the Iewes his godhed For albeit we haue red that some men haue risen againe from death to life yet no man did raise vp himselfe to life but onely our lord Iesus For he onely had power in himselfe to leaue his life and to reuiue it agayn when he would And so by these principles beginninges Iesus did stiâ—re vp al the Iewes mindes to loke for greater thinges in hym against theyr hye feast which was nowe at hande When he was in IerusaleÌ„ at Ester in the feast day many beleued on his name wheÌ„ they saw his miracles which he did but Iesus did not commit himselfe vnto them because he knew al men neded not that any maÌ„ should testify of him for he knew what was in maÌ„ But after that he had taried at Ierusalem certayn dayes of the feaste of Ester by his miracles and doctrine had as it were sowen some sedes of the faythe of the ghospel many being moued rather with the miracles whiche he did theÌ„ with his woordes did credite his saying and beleued him to bee the sonne of god whome he preached himselfe to be For the Iewes be not so much moued with reason as with the sight of miracles but Iesus then shewyng to vs the very forme and fashion of a teacher of the gospel to whose wisedome it apperteyneth not euen at the firste to commit to the myndes of ignoraunte persones all the misteries of his hye doctrine whose geÌ„tlenesse it behoueth to beare with and to suffer them that be yet but weake and vnperfit vntill they may attayne to hier thinges Iesus I say because he knewe theyr fayth was yet but wauering and vnperfite and theyr myndes not hable to receyue the mysteryes of the wisedome of the gospel he dyd not auenture himselfe emong the common sort lest the peoples affeccions should be sodainly altered where by some commocion were like to rise For there were many that were sore vexed with this auctoritie of Iesus specially they whiche dyd suppose that hys doctryne and glory shoulde hinder theyr lucre and auctoritie The enuie of the Phariseis and Scribes had not yet brast foorth into open slaundering of hym but neuerthelesse they kepte enuie and malice close in theyr heartes deceitfullye sekyng occasion to hurte hym And therfore because at this time Iesus coulde dooe litle good emong them lest he should geue euil persones occasyon of greater euyll he withdrewe himselfe from them forasmuch as he knew the secret thoughtes of them all neither neded he to bee tolde any thyng of any manne For he who was ignoraunte in nothing knewe euen of hymselfe the verye secrecie of euery man there Neyther yet in the meane whyle dyd Iesus make any prouisyon to saue himselfe who willyngly came of veraye purpose to suffer deathe for the saluacion of the world but he toke away from theyr malice occasyon wherby they shoulde els haue sinned ¶ The .iii. Chapter ¶ There was a man of the phariseis named Nicodemus a ruler of the Iewes Thesame came to Iesus by night and said vnto him Rabbi we know that thou art a teacher come from god for no man coulde doe suche miracles as thou doest except god were with him AMongest many whiche had conceiued some good opinion of Iesu by seing him do his miracles there was a certain man called Nicodemus who was of the phariseis secte and one of the noumber of them whiche were taken emong the Iewes for chiefe rulers Thys Nicodemus knowing right wel that there were many of his ordre and secte which did enuie Iesu and lay in waite to doe hym displeasure went vnto Iesu but it was in the night tyme declaring by that dede how he was as yet but weake wauering in hys loue toward Iesu whome although heretofore he had in great admiracion neuertheles he woulde not for hys sake sustayne anye losse of hys own renoume glory emong men nor yet for his loue would he be brought to be hated enuied of his own cumpany but this came rather of feare then of vngodlines and surely more of worldly shamefastnes then of frowardnesse and of trueth this maner of shamefastnes hath so great power in some folkes myndes that they whiche can litle regarde bothe theyr goodes and their lyfe cannot ouercome this kinde of affeccion which is specially graffed in those hertes that be naturally disposed to gentlenes For he which was the chiefest emong the rulers of the Iewes was ashamed to bee taken for poore Iesus disciple And he who was placed in the hiest seate of the Synagogue feared to be put out of that place But Iesus the moste milde and gentle teacher who doeth not breake the broused reede nor
them his power which he had receiued of God the father therby to make them afearde to procede in theyr wicked crueltie and doeth so tempre his communicaciō that otherwhiles he talketh of certaine hye thinges to signifie vnto thē couertly his diuine nature whiche was all one betwene God the father hym And otherwhiles againe in his communicacion he bringeth in lower thinges to testifie his māhed therby that it the affinitie which was betwene him and them in that he was mā would not stirre them to loue at the leaste the maiestie of his godly power should let them from their wicked rashenesse but yet he doeth so chalenge to hymselfe lyke power with his father that neuertheles he attributeth to him the preeminence of autoritie And he spake on this wyse Ye meruayle that I haue taken vpon me to be of equall power with my father in his workyng This I doe assuredly promyse you the sonne whiche doeth wholy depēde of the father can doe nothyng of hymselfe forasmuche as he is not of hymselfe but doeth that whiche he seeth his father doe They haue both one will and one power but the autoritie resteth in the father from whence procedeth to the sonne whatsoeuer the sōne is or may doe Therfore whatsoeuer the father doeth thesame in likewise worketh the sonne by the equalitie of power communicate to him through his eternall natiuitie Among men oftentymes children be vnlike in maners to theyr parentes neyther is the fathers wyll and the sonnes all one nor yet theyr power like but in this case the thing is farre otherwyse For the father loueth his sonne intierly and hath begotten hym moste like to hymselfe pouryng into hym egall power of workyng and sheweth vnto the sonne howe to doe all thynges whiche he doeth himselfe The exaumple cummeth from hym but the workyng is common to both he hath create the world and he also gouerneth the world yea euen vpon the Sabboth dayes He hath made man and it is he also that preserueth man vpon the Sabboth dayes Therfore whosoeuer doeth slaundre the workes of the sonne doeth iniurie to the father These thynges whiche ye see me doe on the Sabboth daye I doe them by the fathers autoritie at his appoyntment but yf ye thinke it a thyng to be merueyled at and aboue mans power to restore helth with a woorde to a man sicke of the palsey the father at whose commaundement the sonne doeth all thynges whiche he doeth wyll declare that he hath shewed to his sonne greater workes than these because ye may she more maruaile For it is a thyng of farre greater power to raise the dead to life than to restore helth to the sicke yet the father hath geuen this power also to the sonne and he hath geuen him it as his owne for euer that as the father with his only becke rayseth the dead and calleth them agayne to lyfe so the sonne also by that selfe power may call agayne to lyfe whom he lust for whatsoeuer the father doeth he doeth it by the sonne whatsoeuer the sonne doeth he doeth it after the will of the father and the father the sonne haue both one wyll lyke as they haue both one power The moste hye and chiefe autoritie of God is to iudge the world For he is king and Lord of all thynges And yet hath he made his sonne partaker with hym of this whole power vnto whom he hath geuē al power to iudge whatsoeuer is in heauē in yearth vnder the earth Like as the father hath create all thynges by his sonne gouerneth al thinges by his sonne and hath restored al thinges by his sonne so he iudgeth nothing but by his sonne to the entent that eyther of thē may glorifie and honour the other The father is knowen by his sonne by whom he worketh the sonne on the other partie declareth the maiestie of his father from whence he hath whatsoeuer he worketh so that eyther of them beyng knowen by the other all men may honour the sonne as they doe the father For it is mete that they which be egall in power and will should be also felowes in honour Thinke not that ye can haue the father mercifull vnto you if ye be alienate fallen from the sonne Whosoeuer honoreth the father working in the sonne he honoreth also the sonne working by the power of the father And whosoeuer doeth not honour the sonne which is moste intierly beloued and moste lyke to the father that person doeth dishonour the father who sent the sonne to thintent he might through hym be honoured for euery thyng is common betwene them be it honour or dishonour He that mistrusteth the sonne mistrusteth also the father which sent hym into the worlde by whose wyll and appoyntmente he doeth all thynges that he doeth and by whom also the father speaketh vnto the worlde Lyke as the faithfull shall haue great reward so the vnfaythfull shall haue no small punishmente Uerily verily I saye vnto you he that heareth my woorde beleueth on him that sente me hath euerlasting life and shall not come into damnacion but is scaped from death vnto life For this I tell you for certayne whoso heareth my woorde and beleueth hym whiche both sent me and speaketh in me that persone hath already euerlasting life For whosoeuer is iustified from his sinnes and lyueth to God thorowe righteousnes he hath God and also life eternall neyther shall he nede to feare the damnacion of eternall death whiche is redie to receyue the vnfaithfull yea rather which doeth alreadie possesse the vnfaithfull but the true beleuer beyng clensed from his olde sinne by faith passeth thorowe frō death to lyfe For it is a greater thyng to rayse a soule that is dead by sinne from death to life than to restore a dead body to life but the father hath geuen power to the sonne to doe both these thynges Uerily verily I saye vnto you the houre shall come and nowe it is when the dead shall heare the voyce of the sonne of God And they that heare shall lyue For as the father hath lyfe in hymselfe so lykewyse hath he geuen to the sonne to haue lyfe in hymselfe and hath geuen hym power also to iudge because he is the sonne of manne Maruayle not at this for the houre shall come in the whiche all that are in the graues shall heare his voyce and shal come forth they that haue doen good vnto the resurreccion of lyfe and they that haue doen euil vnto the resurreccion of damnacion Be ye well assured of this the tyme is now at hande yea it is alreadie presente that euen the dead also shall heare the voice of the sonne of God and whoso heareth it shal liue for they being as it were raysed out of their slepe shall come forth out of their graues and shall declare vnto you beeyng astonished therwith that they liue in very dede In like maner also the dead soules doe liue
againe if they will heare the voice of the sonne of God but he doeth not heare it whiche heareth it without fayth In tyme to come all dead bodyes shall ryse agayne at the voyce of the sonne of God now hauyng shewed a likelyhoode of the resurreccion to come by raysing of a fewe from death to lyfe a greater matter is in haÌ„de to rayse vp soules from death to lyfe at his worde and call As nothyng is more preciouse than lyfe so nothyng is more godlike than to geue lyfe or to restore thesame There is no cause why any man should mistrust the power of the sonne yf he beleue in the power of the father No man doubteth but God is the fountaine of all life from whence all lâ—uing thinges eyther in heauen or earth haue theyr lyfe but as the father hath life in himselfe to geue it or restore it to whom he list so hath he also geuen to his sonne to haue in himselfe the fouÌ„taine of all lyfe And besides that hath geuen him power to iudge both quicke and dead For by the sentence of the sayed sonne whiche cannot be exchewed they that haue oâ—eyed his doctryne shall go from hence to eternall lyfe and contrarye they that woulde not obey it shall be appoynted and iudged to eternall punishment Meruayle not that so great power is geuen to a man consideryng that thesame is the sonne of God The selfe thyng is nowe committed to hym whiche he alwaye had common betwene hym and the father Endeuour your selues in the meane tyme that thorowe fayth ye maye be wurthy to haue lyfe For the tyme shal come that all whiche be dead and buryed shall heare the almightie voyce of the sonne of God and furthwith the bodyes shall liue agayne Then shall they which haue been dead and buried come out of theyr graues to be rewarded in sundry sorte eyther accordyng to theyr beliefe or vnbeliefe for they whiche haue doen good workes in this lyfe shall than lyue agayne to enherite immortall lyfe on the other syde those whiche haue doen euill here shall lyue agayne to suffre paines of eternall death And lyke as fayth is the well and fountayne of all goodnes so is infidelitie the spryng of all euill I can of myne owne selfe do nothyng As I heare I iudge and my iudgemente is iuste because I seâ—â— not mâ—ne owne will but the wyll of the father whiche hath sente me If I should beare witnes of my self my witnes were not true There is another that beareth witnes of me and I am sure that the witnes whiche he beareth of me is true Neither is there cause why any man should slaundre the iudgement of the sonne as though it were not indifferent If the fathers iudgement cannot bee but indifferent no more can the sonnes iudgement whiche is all one with the fathers be but in like maner indifferent For the sonne iudgeth none otherwise but as the father hath appoynted and prescribed vnto him Whoso feareth the fathers iudgement ought also to feare the sonnes iudgemeÌ„t I can do nothing of my selfe As I heare of my father so I iudge and therfore my iudgement is iust because I haue no other will â–ª but that whiche is my fathers so that in no wyse there can be a corrupt will wherof maye procede a corrupte iudgemente Among men small credite is geuen to him whiche beareth witnes of himselfe and he is counted arrogant and proude whiche by his owne reporte attributeth great thynges to hymselfe If I alone be myne owne witnes then let my witnes be taken emong you to be but vayne and vntrue but there is one which hath borne witnes of me that is to saye Iohn to whom ye dooe attribute very muche in other thynges but here nowe as vnstedfast men ye dooe noâ— credite him wheras I knowe his witnes to be true forasmuche as he hath not vttered it of hymselfe but by the inspiracion of my father Ye cannot deny but that Iohns recorde and witnes is muche set by amonges you your selues haue sent graue men vnto him that by trustie men you might knowe of him as of a moste true auctor whether he were Messias or no. He did not take vpon hym that false prayse whiche ye would haue attributed vnto hym but confessed the trueth openly testifying himself not to be the manne that he was taken for â–ª but sayed that I was the Messias whiche shoulde take awaye the sinnes of the worlde and geue lyfe to thesame Ye sent vnto Iohn and he bare witnes vnto the trueth but I receiue not the recorde of man Neuerthelesse this thing I saye that ye maye be safe He was a burning and a shining light and ye would for a season haue reioyced in his light but I haue greater witnes then the witnes of Iohn for the workes whiche the father hath geuen me to finishe thesame workes that I do beare witnes of me that the father hath sent me And the father himself which hath sent me â–ª hath borne witnes of me Ye haue not heard his voyce at any tyme nor seen his shape his woorde haue ye not abydyng in you for whom he hath sent hym ye beleue not At the least his witnes whom ye did so muche exteeme that ye dyd beleue hym to be Messias ought to haue been regarded among you specially seyng it was not procured on my behalfe but brought to light by your owne selues I as concernyng my selfe haue no nede to bee commended by mannes witnes but I do reporte vnto you Ihons witnes of me not because I who care nothyng for worldly glory would be the more made of among you but to thintent that you whiche so muche regarde Iohns auctoritie shoulde credite me of whom he hath borne witnes whereby ye maye exchewe the condemnacion of infidelitie and thorowe faith obteyne saluacion Iohn doubtles was a greate man yet was not he that light whiche was promised to the world but onlye a burnyng candell tynded at our fyre and geuyng light by our light And yet whereas ye ought at his tellyng and declaracion to haue made hast to the true light which doeth alwaie illuminate euery man that cummeth into this world ye had leauer for a shorte tyme to boast and glory in his lighte than to embrace the true light which geueth euerlastyng glory is neuer darkened nor dyeth Iohn gaue light before the sonne as one that should immediatelye geue place to thesame and be derkened thorowe the shining of the true light You woulde haue taken hym for Messias which denyed hymselfe to be woorthy to vnleuse the latchet of Messias shooes Why doe you then so litle regarde his witnes that he bare of me seing in other thynges ye haue had so good an opinion of hym I do not depende vpon Iohns witnes but yet I woulde wishe that ye woulde geue credite vnto it that ye do not perishe thorowe infidelitie And though ye do not
beleue his witnes yet haue I a more certaine testimonye of my selfe that is to saye my fathers testimonie and witnes who is greater than Iohn and whose witnes cannot be reproued There is no recorde more sure than the very dedes that a man doeth yf ye do perceyue those workes to be worthy for God whiche ye haue seen me dooâ— they beare sufficient witnesse of me that I doe nothyng of my selfe but by hym whiche for your saluacion hath sente me into the worlde wherfore ye haue no cause whereby to excuse your infidelitie and diminishe my credence as who sayeth I alonely were myne owne witnesse and did declare great thynges of my selfe Ye haue Iohns witnes whiche among you is muche regarded and taken to be very weightie howbeit in dede he rather nedeth my witnesse lesâ—e he seme to haue borne false witnes Ye haue the testimonie of my workes so that nowe ye nede not to beleue any mannes sayinges when ye looke vpon the dedes themselfe And if all this dooe not satisfie your vnbeliefe yet haue ye hearde at Iordane the voice of my father from aboue bearing witnes of me But yet my father forasmuche as he is a spirite neither hathe voice whiche maye be perceyued with mannes eares nor fourme or shape that maye bee seen with bodely iyes For Moses did neyther heare him nor see hym in the veraye fourme of his owne mere nature as you suppose he did Onely his sonne hath seen hym and heard him after that sorte â–ª yet neuertheles he hath made himselfe knowen to your senses by some kynde of voyce and thorowe some manner of fourme He spake to the Prophetes and by the Prophetes hath spoken to you He hath spoken to Iohn and by Iohn to you but vnto me he hath spoken as he is of his owne very nature and by me he speaketh vnto you If ye can make no excuse but that Iohn did beare playne manifest witnesse why do ye not beleue hym If ye thinke that God in very dede did speake and was seen of Moses and the Prophetes wherfore do ye not credite those thynges which he hath spoken by them ¶ Searche the scriptures for in them ye thinke ye haue eternall lyfe And they are they whiche testifie of me and yet will ye not come to me that ye mighte haue lyfe I receyue not prayse of men but I knowe you that ye haue nor the loue of God in you I am come in my fathers name and ye receyue me not if an other come in his owne name him will ye receiue Howe can ye beleue whiche receiue honour one of another and seke not the honour that cummeth of God Do not thinke that I will accuse you to my father There is one that accuseth you euen Moses in whome ye truste For had ye beleued Moses ye would haue beleued me for he wrote of me but yf ye beleue not his wrytynges howe shall ye beleue my woordes Uerely ye beleue that the scriptures are come from God and albeit you do diligentely occupie your selues in searchyng of them and put the â—ope and felicitie of your lyfe in them yet euen as ye would not beleue Iohn to whom in other thynges ye gaue very great credite when he bare witnes of me so you beleue not the very scriptures in that whiche is the chiefe poynte of all for they promyse life but through me The father doeth there beare witnesses of me and promiseth that he wil send his sonne by whom men shall be saued But as ye haue heard Iohn and not beleued hym and also the voice of the father and not geuen credite vnto it so neither the witnesse of the lawe nor of the Prophetes sticketh in your myndes And although ye haue theyr bookes euer in your handes and their woordes alwaye in your mouthes yet doe ye reiecte hym whome those scâ—iptures dooe promyse and doe not beleue hym whome the father hath sent accordyng to the promyses of the Prophetes and wheras there is none other entrie into life but by me who hathe been approued to you by so manye testimonies yet ye wyll not forsake all thing and come to me wherby ye maie obtain life withoute difficultie For the gate and entrie of saluacion is to haue beleued the sonne whoÌ„ the father sent There is no cause why I should seke for worldlye glory amonges you by the testimonie of Iohn or the Prophetes but I am sory for youre destruccion whiche through your incredulitie dooe in maner enuye your owne saluacion And besides that I leaue you no maner of excuse to make for your selfe if you will not beleue for I haue brought foorth thus manye witnesses whiche in other thynges be of veray great auctoritie among you and onelye in matters concernyng me for whose cause all thynges wer written and spokeÌ„ ye doe not alowe them ye pretende to wurship and loue God ye haue the prophetes in reuerence by whom he spake and yet you do despise him which was promised of God and doeth declare himselfe by his workes what he is This is a playne argument that ye wurship God with counterfaicte holynes and that ye loue not God in dede whom the lawe commaundeth you to loue with all the power of your soule and your streÌ„gth inasmuche as ye contemne and regarde not his sonne Therfore your infidelitie is not for wante of witnesses but for lacke of true loue towardes God You loue worldly glory you loue money â–ª you loue pleasures and to get these thynges you misuse your selues with false pretence of religion But ye persecute the sonne of God because he teacheth those thynges whiche be contrary to these your wicked desyres albeit his reachyng agreeth with the will of the father These thynges declare that ye loue not god with your herte For he whiche loueth doeth also beleue and obeye and whoso loueth the father cannot hate his moste entierly beloued sonne In lyke maner he that loueth the sender cannot mislyke and contemne the messanger specially consideryng I couet neither glory kyngdome nor richesse among meÌ„ but onely the glory of my father And also I couet that to th entent you maye be saued You see workes wurthy for God and yet I doe not ascribe the worldlye prayse to my selfe but to my father who worketh by me Therfore although ye would â—eme religiously to wurship my father yet ye do not receyue me who am come in his name and doe none other thyng but that whiche he hath prescribed vnto me And looke howe peruersely you do discredite me who cummyng in my fathers name do freely offer lyfe and saluacion euen so fondely shall ye beleue whosoeuer cummeth in his owne name presumpteously takyng vpon hym the glory of God and therewith attendeth his owne busines and not Gods bringyng suche thyngâ—s vnto you as maye leade you into eternal death If ye loue God why do ye murmure and crie out agaynst him that seketh his glory If ye loue euerlastyng lyfe why
do ye reiecte the autour of lyfe If ye accompte hym wicked whiche chalengeth the glory of God to hymselfe wherefore then do ye receyue hym whiche doeth presume falâ—â—y to take vpon him the glorye of God what is then more to be sayed but that ye must nedes confesse your holynes towardes God to be but fayned ye wurship God with woordes with outwarde abseruaunces and ceremonies but ye hate hym in very dede ye haue alwaye in your mouth the temple of the Lord the temple of the Lord the temple of the Lorde but your hâ—rte is set vpon rychesse Ye talke muche of the lawe and the Prophetes but in your herte ye couet and desire worldly prayse you bee euer speakyng of these woordes of the lawe loue thy Lorde God with al thy herte thy neighbour as thyselfe but in your hert remaineth enuy hatred and manslaughter To deserue prayse before God is the true prayse in dede True godlynes is to geue and ascribe all glory to god Therfore howe can ye beleue me settyng fueth to you none other thyng but gods glory when you despisyng the true glory which procedeth from god goe about to seke false glorye and prayse amongst men one of you flatteryng another and enuying that God shoulde haue his owne due prayse and glorye sekyng also vnder a false pretence to be thought holy before men and not regardyng the sincere and pure conscience whiche God beholdeth whiles ye trauaile to get the vile lucre of this worlde ye lose eternall life Therfore it is no meruail though God be angrie with you whom ye resiste so stubbernely Thynke not that I or any desire to reuenge the contempte ye haue me in will accuse you to my father I nede not to bee youre accuser Moses hymselfe shall accuse you whose autoritie you amongeste you take to be right holy in whoÌ„ ye put veray great trust takyng whatsoeuer he wrote as a thyng spoken of Gods owne mouth But as ye pretended but a feigned reuerence towardes Iohn whose witnesse concernyng me ye doe not belieue and as ye doe shew your selfes to regarde the saiynges of the Prophetes but feynedly in that ye doe nowe persecute hym whome they haue promised finally as ye do vntruely wurship god whose workes ye doe not acknowlage whose sonne ye doe hate So ye doe honour Moses but after a feined sort whose autoritie ye sette litle by in that thyng wherein ye ought moste to regarde him And yet euen veraye he hath written of me for when youre elders beeyng agreued with the terrible voyce of God and with the perillous fyer made intercession that from thencefoorth they might no more heare the voyce of God or proue that dreadfull fyer God dyd graunte their requeste and promysed Moses that he would rayse an excellente Prophete lyke vnto hymselfe whiche shoulde cumme of your brethren whose gentle and pleasant voyce not fearyng men with threatenyng but alluryng theim to saluacion it shoulde behoue theÌ„ to heare But God did threaten punishement to him that would not obey thys Prophetes woordes saiyng Truely I will be reuenged of hym whiche wyll not heare the woordes that he shall speake in my name And agayn he coÌ„maundeth him to be destroied whiche wyll heare a Prophete cummyng in his owne name and speakyng suche thinges as God hath not commaunded hym Therefore none other shal more accuse you before god than Moses your frend whose writinges ye contemne he hath promysed that I shoulde bee quiete gentle and should speake all thynges accordyng to Goddes will Such a one am I beeyng here presente and yet ye refuse me he also commaundeth that persone to be killed whiche shall cum in his own name and speake of his own spirite Such a one dooe you embrace make much of for the hatred ye beare to me as one that is more agreable to your wicked desires Therefore you be not onely stubberne agaynst me but also agaynst Moses hymselfe whose promyses you do not credite For truely yf ye beleued Moses ye would credite me also whom he hath promysed and whose saiyng he hath commaunded to bee beleued Therfore it is no meruaile though ye beleue not my woordes whom ye doe openly contemne as one that is but a meane simple person when ye geue no credite to Moses writynges whose autoritie ye woulde seme to haue in so great estimacion and of whom ye haue so notable an opinion With these sayinges our Lorde Iesus beyng the light and trueth did reproue and disclose the feyned religion of the Iewes a thyng as muche contrarye to the godlinesse of the ghospell as may bee to the entent he would make it euidently knowen to all menne that they through theyr owne faulte and defecte didde perishe whiche would not be moued with so many recordes and testimonies of hym nor be allured by his benefites gentle woordes nor feared with his threatenynges neither prouoked to fayth by the desire of eternall life nor yet turne from theyr infidelitie for feare of hell But if Iesus hadde spoken these thinges amonge the Samaritanes or the Gentiles specially causing his woordes the better to be beleued through myracles they would haue been conuerted to penaunce But the Scribâ—s and Priestes of Hierusalem make no aunswere to these thynges which they could not reproue but yet neuertheles they doe stil remaine in theyr murderouse thoughtes procure his deathe whiche offreth to them the benefites of eternall life ¶ The .vi. Chapter ¶ After these thinges Iesus wente his waie ouer the sea of Galile whiche is the sea of Tiberias and a great multitude folowed him because they sawe his myracles which he did on them that were diseased And Iesus wente vp into a mountaine and there he sate with his disciples And Easter â— feaste of the Iewes was nye NOwe therfore to geue place for a tyme to their furie and to withdrawe hymselfe from amongest those that swelled in pride through an opinion thei hadde in their false feyned religion and in theyr vnexperte knoweledge of the lawe Iesus presented hymselfe to more plaine meanyng men goyng not now again into Cana but into that Galile whiche lyeth beyonde the great lake Tiberias takyng that name of the citie Tyberias whiche citie Tiberius the Emperoure buylded vpon that ryuers syde And a great noumbre of folke folowed hym goyng thither partely beeyng moued so to doe of the great minde they hadde to his myracles because they hadde seen him healpe men of theyr diseases by a rare and straunge power partelye because that they whiche were sicke of vncurable diseases mighte bee holpen of hym and partely for that they desired to heare his doctrine But when he sawe the feruencie of that disordred and confused multitude to bee so great that forgettyng prouision of vitels they wente farre into the deserte with him now to make his disciples mete for the myracle to whome moste specially he would haue the thing that he should woorke to be knowen and imprinted in their
their malice by his godly wysedome that he deliuered the aduoutresse oute of the stonecasters handes and yet did not clerely absoyle her as fautlesse leste he should seme to abrogate Moses lawe whiche was necessarily geuen to cause men refraine from euil dedes This I say did Iesus who came not to breake and abrogate the lawe but to fulfil it and againe on the other syde he did not condemne her because he came not into the worlde to haue sinners loste but to saue them For of trueth Iesus doeth euery where so moderate his woordes as touchyng those ordinaunces whiche the worlde obserueth necessarily euen to preserue a publike peace and for a common quietnes that he neither muche alloweth them nor improueth them but vpō occasion therof geueth monicion that generally all vngraciousnes is to be eschewed and not onely these dedes whiche worldly prynces lawes do punishe For truely there be in goddes iudgement crymes more horrible than these which yet the lawe doeth not punish notwithstanding they cannot escape punishment at goddes hande where he taketh on hand to reuenge the doer Therfore Iesus doeth neither refuse the iudgement which was cōmitted vnto him forasmuche as he is iudge ouer all nor he doth not appoint and cōmit the woman which was giltie vnto the men that wer in readinesse to cast stones neither doeth he cleare the woman of the matter who in dede had deserued to be punished but with silēce he succoureth her that was pulled hurried to pain to preserue her vnto penaunce and that she mighte with due repentaunce bee better aduised and conuerte to healthe and saluacion He gaue no aunswere by worde of mouthe but he spake the more by his dede He knewe the selye giltie woman to bee a sinner but he also knewe her accusers whiche woulde haue been thought righteous to be more sinfull then she was He did not take away Moses lawe but he shewed the mercifulnes of Christes newe law whereof he was thauctor he informed them that drewe the faultie womā to cruel pain to loke well vpon thēselues and according to gods lawe to examine their owne conscience duely euery one to shewe himself suche a one towardes his neighbour that had offended as he would haue god to iudge hym This thyng our Lorde Iesus did for our instruccion and he bowed downe hymselfe to signify that a man al statelinesse and pride layd doune wherwith any man flattered himself and of an hault minde despised his neighbour should descende doune into himself and loke wel vpon himself and being bowed doune Iesus wrote vpon the grounde euen to geue vs warnyng that God shall iudge euerye man after the lawe of the gospel The lawe written in tables made them by an vntrue righteousnes proude and arrogant The law written vpon the grounde maketh euery man through a conscience and knowlage of his owne infirmitie meke and mercifull vnto his neighbour Now whiles the Iewes preaced still vpon him to knowe his iudgemente although he had already by his dede pronounced it he stoode vp and so tolde them playnly his minde that wyst not what he meant by his doing and sayd He that is among you without synne let him cast the first stone at her With this saying he did not clearely assoyle the offender but he pearced their consciences And euery one of them knowynge himselfe giltie feared leste Iesus to whom they sawe wer knowen euen moste hid and seret thynges should haue published their vngracious actes When he had thus pricked their conscience he stouped doune againe and wrote vpon the grounde as it wer by that dede paintyng before theyr iyes what he would haue them to do He noted their arrogancie whiche toke vpon them to be holy when as in dede they were more synfull then those whom the lawe extremely punished For she whom they had brought foorth to be stoned with the commō handes of manye had not kylled her husband but through the frailtie of the fleshe had geuen the vse of her body to an other man and so committed aduoutrie They beyng full of enuy hatered complainyng couetousnes ambicion and deceite laye in wayte to kyl the lorde of the whole lawe who alone was free in al thynges and clerely pure from all synne Therefore vpon this the lordes answere euery one knowing himself giltie being afrayed lest he shoulde be bewraied and his faultes disclosed went out of the temple one after another the seniors the Phariseis the Scribes the Priestes and other head men goyng before and the rest folowing them For they whiche among that sorte wer taken for the very pillers and mainteiners of religion and iustice were euen sowsed in mormities and inwardly moste great synners When these folkes were goen out of whom neuer one was cleare and without fault Iesus remained alone who onely was without fault And nowe the synful womā found him which neuer hadde doen synne a mercifull iudge wheras she should haue had theim cruel murderers who were themselues giltie of grieuous sinnes Therfore the woman seing their crueltie stoode alone as a wofull synner before Iesus that was alone a woman ready to perishe before a Sauiour a sinfull creature before the fountaine of all perfeccion and holynes She quaked for feare euen of a very conscience but the clemencie of Iesus whiche shewed it selfe euen in his countenaunce put her in good coumfort and in the meane whyle our lord as it were a man occupied about an other thyng wrote vpon the grounde so that the Iewes as it well appeared wente a waye not as men afraied with the lordes threathynges but condemned in their owne consciences At lengthe Iesus stoode vppe and when he sawe that all were goen and the woman all alone and fearefull he speake curteously vnto her sayinge woman wher are thine accusers hath any man condemned the She answered no mā si◠Then Iesus sayed neither will I that came to saue all men bee more vnmercifull then they nor condemne her whom they haue not condemned The rigour of the lawe doeth punishe to feare men the fauourablenesse of the gospell seketh not the deathe of a synner but rather his amendemente and lyfe Therfore go thy waye and sinne no more hereafter By this example our lorde Iesus taught those that taketh vpon them to be shepeherdes ouer the people and to be teachers of the gospell howe greate sufferaunce and gentelnesse they ought to vse towardes them whiche fall into synne by frailtie for considering that he in whom was no synne at al shewed hymself so merciful towardes an open sinner how great ought the bishops gentilnes to be towardes offēders when as they themselues haue many times more nede of Goddes mercy then they against whose faultes they be very angry or in case they be not so synful certes their life is not without some spotte at leaste waye truely they maye by the frailtie of man fall into all kynde of synne ¶ Then spake Iesus agayne vnto them
saying I am the light of the worlde He that foloweth me doth not walke in darkeneâ—se but shall haue the light of life The Phariseis therfore sayed vnto hym thou â—earest recorde of thy selfe thy recorde is not true Iesus answered and sayed vnto them Though I beare recorde of my self yet my recorde is true for I knowe whence I cam and whither I go But ye can not tell whence I come and whither I go Ye iudge after the fleshe I iudge no man And if I iudge my iudgement is true For I am not alone but I go to the father that sent me It is also written in your lawe that the testimonie of two men is true I am one that beareth wytnesse of my selfe and the father that sent me beareth witnesse of me Then sayed they vnto him where is thy father Iesus aunswered ye neyther knowe me nor yet my father yf ye had knowen me ye shoulde haue knowen my father also These wordes spake Iesus in the treasury as he taught in the temple and no man layed handes on hym for his houre was not yet come Therfore nowe when they whiche complayned of the woman were sente awaie and euery man brought to the knowledge of his owne synne and the synner dismyst Iesus vpon this occasion goeth in hande agayne to make an ende of the sermon whiche he had begun Sinne is darkenes They that bee true and of plaine meaninge studie not to be thoughte other maner of folke then they be go to the light and are deliuered out of darkenes lyke as the synfull woman wente vnto Iesus And because she did not denye but confessed the thynge that she had committed she wente a waye iustifyed Contrary wyse the heade men and the Phariseis because they woulde be thoughte righteous when as in very dede they wer vngraciouse and very wicked dedde from the lyghte leste theyr dysease shoulde be knowen and so they made whole Therfore Iesus doeth exhorte all folke that whosoeuer is be wrapped in synne should come to hym but so that he come penitente and shoulde rather folowe hym then the Phariseis who being blynde were guydes of the blynde And leste any man throughe knowledge of his sinnes shoulde not be bolde to come vnto hym he taught vs in the aduoutresse a litle before howe he reiected no man that desirethe to be healed I am sayethe he that to the whole not to Palestine alone which the sunne in the firmamente is to all the worlde as muche to saye I am the light of the worlde The sunne taken awaye maketh all thinges darke withall It beareth lighte before all bodyes I am light to pure soules It geueth life and likynge to all bodyes I am lighte more presently to soules He that walketh in the lighte of the sunne stumblethe not in the darke whoso folowethe me and beleueth on my doctrine shall abide no longer in darkenes of errour and sinne â–ª but beinge purged froÌ„ sinne and illumined with the doctrine of the gospell shall haue the true light which geueth lyfe to the soule It belongeth to the dead to be hid in darkenes and the propertie of them that be aliue is to walke and be coÌ„uersant in the light To haue knowledge of me is the life of the soule Contrary synne and to bee ignoraunt of me is eternall death The Phariseis enuye coulde not broke this magnificence whiche Christe preached of hymselfe specially forasmuche as they thoughte themselues to be touched couertly and whatsoeuer did redound vnto Iesus commendacion and praise thesame to be a derogacion to theirs And furthwith therfore they cried out againste hym in the presence of the multitude fearyng leste the common people would forsake them and folow Christ and to bryng hym out of credence they would make him a lyar and charged hym therwith Thou they saye bearest recorde and speakest stoutly of thy selfe but no mans owne recorde is to be beleued It is no true mans parte but a proude mans fashion to set forth his owne prayse wherfore this thyne owne testemonye is not true To this vengeable checke whiche yet in dede coulde not so muche hurte his glory as it mighte hynder the saluacion of that great nombre of people Iesus made a sharpe aunswere saying Trueth it is amonges men the witnesse of hym whiche bothe maye deceyue and be deceiued is of small importaunce and weyeth litle I alone am not witnesse to my selfe who can bring for me Iohns recorde and the witnesse whiche the prophetes bare of me yea and though there were no mannes recorde of me who stande in no nede of it For if I alone shoulde beare witnesse of my selfe yet could not you in case ye knewe plainly who I am and whence I came reproue mine owne recorde It is expedient that those mennes witnesse be drawen in question and doubted of which being nothing els but verye men and according to mans iudgement make relacion of themselues may be deceiued also lye if they list but these thinges hath that way no place in me For I speake nothing of mine owne head but the thyng that I say cummeth of him from whom I was sent I haue none other preteÌ„se therein but to set furth his glory He cannot lye and his onely recorde is more holy and vncorrupt then all mennes witnesses Whosoeuer hath proâ—eded froÌ„ him and speaketh all thinges according to his minde within a while to returne again vnto thesame person from whence he came hath no nede of mans witnesse when as his owne propre actes are in redines to declare who he is But you being blinded with enuye of purpose will not knowe the thing that ye might knowe and because ye iudge peruerslye of me through thestimacion that ye haue of those thinges which are in me other mortall men indiffereÌ„tly and coÌ„mon to both ye do not perceiue froÌ„ whence I came nor whither I shall go For this is not seen except mennes myndes wicked affeccions set aside do iudge after the spirite and in ready belefe of myndes learne by the thynges whiche I do speake with coÌ„ferryng together the sayinges of the prophetes to see that it is an heauenly thyng and no worldly thyng But you iudge after the fleshe why because ye be corrupted with worldly affeccion condemning wickedly to your owne vtter destruccioÌ„ that thing which ye ought to imbrace to eternall saluacion Your iudgement therfore is corrupte and false because it cuÌ„meth not of God but out of worldly and humaine lustes And in the meane tyme do I iudge no man For the tyme of iudgement is not yet but of saluacion And yet if I should geue iudgement of you my iudgement should be true because it doeth not swarue and dissent from Gods iudgement For I shoulde not geue sentence alone but I and my father who sent me ioyntelye together should pronounce semblably one thyng forasmuche as we bothe throughlye will all one In worldly matters the iudgement of many weyeth
in him I speake of a thing not vnknowen to you for the fame of his miracles is not alonely blased wide abrode thorough out all Iewry but is come vnto other cities also bordering nyghe vpon the same For why He himselfe wente on wayfaryng from place to place ouer all this region healyng euery where the sicke with hys woorde restoryng the lame and impotent to their strength agayne geuing syghte to the blynde clensyng the leprye casting out deiuils a great sorte of you hathe seen the thynges that I reherse None of all these miracles was doen but God before purposed the same And it was the wyll of god thus to saue the worlde After that ye had taken this man not by chaunce or at aduenture but as one delyuered by the determinate wyll or counsell of God and hys foreknowledge for the saluacyon of hys people of Israell ye crucyfyed hym by the handes of the vnrighteous souldiers and slewe hym For the souldiers were nought els in doyng that haynous fact sauynge onely your ministers But he slayeth the manne that procureth hys death The matter is to playne for to be denyed This manne whome ye haue slayne as God woulde haue it who had deliuered hym for to bee slayne the veray selfe same god accordyng to the soothe saying of hys Prophetes hathe called vp the thyrd day to lyfe agayne that all whiche truely shall beleue the ghospell shoulde hope for the same thyng to bee doen hereafter in themselues whyche was by the power of God once dooen in hym For he in obeyinge hys fathers will suffered the spitefull reproche of the crosse pacientlye puttyng hys whole affiaunce trust of saluation not in mans ayde and defence but in the mercyfulnes of God and therfore was he delyuered by him of all deadly sorowes and paynes infernall whiche truely he myghte by reason that he was man haue tasted or felt But as he was cleane without synne so he coulde be kepte in no wyse in their bondage For death and hell hath no perpetuall authoritie and power but vpon theym that are subiecte vnto synne Wherefore lyke as death was of might to swallow hym so was it not able to holde hym beyng once deuowred but caste hym vp as it was thereto constreyned the thyrd day euen as dyd the whale reuomet the prophete Ionas Than was it the wyll of God that this innocent should suffre all these iniuries to thintent that he woulde delyuer vs all by hym both of synne deathes tyranny yf that we accordyng to Iesus example of Nazareth put our whole trust affyaūce in God What I haue tolde you nowe my brethren of Israell ye oughte not to thynke it incredible sens that Dauid beeyng enspyred wyth the celestyall spirite of prophecie tolde you longe heretofore that it shoulde euen thus come to passe For in his fiftenth psalme he speaketh of Iesus of Nazareth whome we preache to you in this manier Aforehande haue I set the Lorde alwayes before me for he is on my ryght hande that I shoulde not bee moued Therfore dyd my herte reioyce and my tongue was glad moreouer also my fleshe shall reste in hope beecause thou shalte not leaue my soule in hell neyther shalte thou suffer thy holye to see corruption Thou haste shewed me the wayes of lyfe thou shalte make me full of ioye wyth thy countenaunce Ye see howe euidently hath that kynge and prophete Dauid described and as it were in a lyuely picture sette beefore youre iyes that whiche ye knowe well ynough is dooen and paste in Iesus of Nazareth He had made God alone hys fortresse of defence and trustyng to hys onely helpe suffered he wyllingly and gladlye all those peynes whyche he as you dooe knowe hath suffered And in sufferyng bodyly peynes he reioyced inwardely Hys toung for ioy neuer ceased to speake neuer kept in silence the wyll of God He was contented for to bee buried although he nothing mistrusted but that his father woulde call him vp to lyfe agayne the third day and woulde not suffer hym who had put his whole trust in god beeyng in no poynt giltie to purrefye in his graue For whosoeuer trusteth to be saued by his owne woorkes or putteth his trust in worldely succoure he shal be founde far vnmete to suffre the paynful dolours of death paciently neither shal he be hable whan he is once entangled to looce hymselfe out of deathes snare But he that continually fixeth the inwarde iye of his soule to godward whiche to al people is mercyful he knoweth alredy the wayes of lyfe and although god semeth to turne away his countenaunce from him for a time yet shall he againe or it be long disclose to hym the beames of his mercy and requite him for his tormentes whiche endureth but for a time with ioyes eternall and for death yelde euerlastyng lyfe for yearthely reproche the glory of heauen Wherefore than we also are taught by him and his example the way to lyfe euerlastyng ¶ Ye men and brethren let me frely speake vnto you of the Patriarke Dauid For he is bothe dead and buried and his sepulchre remayneth with vs vnto this day Therefore seyng he was a prophete knew that God had sworne with an othe to him that Christe as cōcerning the fleshe should come of the fruite of his loynes and should sit on his fear he knowing this before spake of the resurreccion of Christ that his soule should not be left in hell neyther his fleshe shoulde see corrupcion This Iesus hath God araysed vp ▪ whereof all we are witnesses Some peraduenture shall suppose that this prophecy doth perteine to Dauid himselfe and not to Iesus I am not ignoraunt howe highlye ye esteme Dauid the Patriarke and that not without a cause are ye in suche an opinion of him For he was blessed and derely beloued with god but frankelye to speake the trueth to you welbeloued brethren we muste not set so muche by Dauid the Patriarke as to ascribe to him that as his owne which is due vnto Messias The thing trewly it selfe declareth that this prophecy agreeth neyther with Dauid ne with any other Patriarke or prophete For Dauid as eche one of you knowe full well is dead and buryed and neuer came afterwarde to lyfe agayne seeyng that his sepulchre is with vs vnto thys present day conteynyng noughte in yt els but dead drye bones wythout any lyfe at all in theym Wherefore Dauid who knewe that he hymselfe shoulde bee as other were buryed and as touching his bodye shoulde rotte in his graue disclosed not this prophecye of hymselfe But where as he was enspyred with the spyryte of prophecye and knewe ryghte well that that shoulde come to passe whiche god had assured to hym vpon an othe that is to say that Christ as touching his humanitie shoulde be borne of his progeny and after the spirituall vnderstanding shoulde sit vpon his throne to reigne for euer prophecied as one that
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
discouraged by the malice of the Iewes who for the settyng foorth and magnifying of the lawe doe withstande the gospell nor yet dryuen from it by the fiercenes of the Gentiles whiche do so stiffelye vpholde and maynteyne the supersticion whiche they haue receyued of theyr forefathers For thatsame affliccion and persecucion in whiche I was here dyd moue me rather because I sawe that the cōgregacion was in some daungier leste any man beyng offended with mine aduersitie might be alienated and turned awaye from the ghospell then because that I passed for the shame that I was put to or for the sorowes or woe whyche I suffred and endured And in case I did at any tyme eschewe perill or daungier I dyd it rather for your pleasure to satisfye your appetites hauyng respecte to your profit then because I cared or passed any thyng for the losse of myne owne lyfe ¶ And now beholde I go bound in the spirit vnto Hierusalē not knowyng the thynges that shall come on me there but that the holy gost witnesseth in euerye citie saying that bondes and trouble abyde me But none of these thynges do moue me neyther is my life deare vnto my selfe that I might fulfyl my course with ioye the ministraciō of the word whiche I haue receiued of the lorde Iesu to testifye the ghospell of the grace of god And I am very glad that I haue so done Yea and nowe thoughe I bee free in bodye and not in any bandes yet beyng in spirite or mynde as it were in holde I take my iourney towardes Hierusalem where I am not verye certeyne what wyll become of me but onely because that the holy ghost in euerye citie partely by mouthes of the prophetes and partely in myne owne mynde doeth sygnifie vnto me that it shall come to passe that I shal be bothe fettered and tormented Whiche thing though I bothe beleue and knowe certaynelye shall chaunce vnto me yet none of al these thinges make me afrayed to execute the dutie of an apostle whiche I am called vnto though I shoulde be assured to abyde the paynes of death for my labour For it is not this lyfe that I so muche regarde whiche cannot perishe beyng vnder the tuicion of Christe but more do I esteme my maysters commaundemente then my lyfe and that I may ende this my course in preachyng the ghospel as cherefully as I haue hitherto ioyfully abyden it Nothing is there that more deliteth me then that the ghospell maye be furthered by my affliccions I haue delite in nothyng els but styll to runne forwardes in the race of the gospell wherein the lorde hath set me vntyll that I come to the marke beyng well assured that I shall accordyngly be rewarded at his handes whyche is mayster of the game whan he shall see tyme at his owne pleasure who is without deceite I auaunced not my selfe vnto this office but the lorde Iesus set me in this roume for to preach aswell to the Iewes as also to the Gentiles these mooste gladsome tydynges whiche is that it hath pleased god frely to saue euery man by beleuyng in the ghospell Wherfore willyngly and with all my herte wyll I nowe fulfyl this my vocacion not regardyng whether I lyue or dye And now behold I am sure that henceforth ye all thorow whom I haue goen preaching the kyngdōe of god shal se my face no more Wherefore I take you to recorde this daye that I am pure frō the bloud of all men For I haue spared no labour but haue shewed you al the counsel of god Take hede therfore vnto your selues to all the flocke among whō the holy gost hath made you ouersears to rule the congregacion of god whiche he hath purchased with his bloud As long as I conueniently myght I was present with you and holpe towardes your saluacion teachyng admonishyng exhortyng comfortynge rebukyng as I sawe occasion with ofte recourse to see you But nowe am I certayne by inspiration of the holye ghoste that ye shall neuer more see me in this worlde agayne neither ye Ephesians nor yet any others that are inhabitours of the lesse Asia vnto whom I haue already preached the kyngdome of God I haue done my duetie with all diligence and vprightly Wherfore seyng that I muste departe from you without any hope of returne this do I proteste before you all that yf any man peryshe eyther by hys owne or els by others defaulte I am not gylty of theyr death I haue shewed euery man the true way to euerlastyng lyfe I haue opened vnto you the wyll of God howe he is mynded to saue mankynde and what they muste do that continue in stedfast belefe towarde oure lorde Iesus in suche wise that no man can saye for excuse of himselfe that he knewe it not I my selfe haue gyuen you ensaumple both doyng and also sufferyng al that I myght to haue you continue in puritie of the gospell No mannes death can be imputed to me And nowe it ariseth not of my free wyll that I muste hence departe frome you nor yet do I for feare of anye persecucion conuey my selfe awaye but wittingly and willyngly goe I to vndoubted daungier of my lyfe beeyng so wylled by the spirite of Christ. Wherfore what ye cannot come by through my presence that muste ye supplye wyth youre owne dylygence See that your owne hertes fayle you not or els that your foote slyde not backe from those thynges that ye haue well entred into but ye that are the elders and vnto whom I haue cōmytted cure of this flocke watche partely for your own behalfes lest ye be seduced by false apostles and partely for the flockes sake whyche ye haue taken in hande to feede I haue vprightly executed myne office that was assygned and deputed to me of oure lorde Take ye lyke care and thought and with semblable good wyll and vprightnes of behauiour for the flocke that the holy ghost hath made you bisshoppes of that is to saye ouerseers to take diligent hede that Christes shepe lacke no holsome foode and not to playe the partes of woulues but of faithfull shepeherdes towarde goddes owne congregacion whiche ye muste not neglygently looke vpon forasmuche as god did set so muche store by it that he purchased it by the bloud sheddyng of his onely begotten sonne Ye must therfore beware that in no wyse the ware whiche god hath so derely boughte maye perishe or miscary through your negligence ¶ For I am sure of this that after my departyng shal greuous woulues enter in among you not sparing the flocke Moreouer of your own selues shall mē arise speaking peruerse thynges to drawe disciples after thē Therfore awake and remēbre that by the space of iii. yeares I ceased not to warne euery one of you both night and day with teares I do not warne you of these thynges aforehande so earnestly for nothyng For tight certaynly assured I am that you shall not still haue Paules wyth you
manifestlye a ruler of Bethleem whiche should rule the people of whom he was borne Wherfore the priestes the Scribes beyng sent awaye because he was in despeyre for to deceyue them he calleth the Magians priuily vnto him leste the Iewes might suspect any crafte or guile and so opening the matter on eche syde as though he and they both purposed one thing inquired of theÌ„ diligently how long it was synce the sterre appered fyrst vnto them by whose showing poynting they had passed ouer so great a iourney and came to Hierusalem meaning and purposing this the more certeinly to vse and exercyse his crueltie to the distruccion of that one new borne childe The MagiaÌ„s for godlines is not suspictouse kepe nor hide nothyng from him not thinking him to be so cruell fierce that he would shewe crueltie vpon an infante yet skante borne neither so furiouse that he would suppose to suppresse by mannes deuise the thyng that was doen by goddes might When they had shewed the tyme he of the other syde shewed the place whiche he had learned of the Scribes And now he conceiuing a sure hope that the childe might be takeÌ„ by these two shewinges geueth commaundement in his owne name to the Magians which of theÌ„selues were willyng to go that they should go to Bethleem and seke out the childe with great diligence and when they had found him to returne eftfones vnto Hierusalem and geue him knowledge of all the matter he pretended a verye godly cause and nothyng displeasaunte to the myndes of the Magians that I also ê™ he maye folowe you and wurshyp hym He himselfe woulde firste haue knowledge of the childe to the intenâ—e he mighte destroye hym before that the people of the Iewes had cleare vnderstandyng that he was borne God in the meane tyme made this prouision that the Magians returned safely to preache Christe in their owne countreyes Otherwyse yf this vngraciouse man had not bene deceyued of his hope he would haue vsed extremely the Magians themselues which brought him so vnlucky tydynges ¶ Whan they had heard the king they went forward and lot the starre which they saw in the East went before them tyll it came and stode ouer the place where the childe was And when they sawe the sterre they were merueilously glad and went into the house and found the childe with Mary his mother and fell downe and wurshipped him and opened their treasures and offered vnto him gyftes gold incense and myrre And beyng warned of God in their sleape that they shoulde not go agayne to Herode they turned into their owne countrey another waye The godly simple Magians after that they had hearde the king made haste vnto Bethleem whom the sterre which called them furth for a time did forsake to the intente that the barbarouse people should fyrst shew vnto the Iewes that Christ was borne whome they lokyng for so many yeres afterward did put to death But when they had passed ouer this parte of Goddes ordinaunce agayne appered that wonderfull starre whiche serued their Godly purpose in suche wyse that it shewed vnto theÌ„ not onely Bethleem but also the cotage it selfe beyng very lowe poore and bafe and therfore verye harde to fynde yea and hangyng very nere ouer the chyldes head it did shewe and pointe as it were with a finger to the infant whom they so feruently desyred Therfore when the starre began to appeare agayne it shooke of and put a waye all carefulnes froÌ„ their myndes and nowe replenyshed with sure hope and ioye and passyng litle vpon mennes tellynges but folowing the heauenly guyde they espye the palace of the newe kyng a filthy and a vile cotage or stable Sincere Godlynes is nothyng troubled with these thynges They enter in they fynde the infante not differyng in apparaunce from others they fynde the mother nothyng gaye or gorgious to loke to All theyr stuffe shewed and testified pouertie and simplicitie The Magians whiche did not worship nor fall downe before Herode magnifying hymselfe in his seate with a kingly pompe fall downe at the cradle of the crying babe they adoure and honour grouelyng on the grounde hym that could not yet speake And theiÌ„ were not content with this godlynes but they take out of theyr boxes giftes purposely apoynted of those thinges with increase of the whiche the nacion of the Persians was chiefly enriched that is golde incense myrre â–ª lest that he which shortly after should be compelled to flee should lacke in his vyage And with these fyrst fruites of fayth the Gentiles that were farre of preuenting the Iewes which were thought to be next vnto God do constitute Christe to be theyr kyng and of the other side do dedicate themselues vnto hym offeryng a new sacrifice in three kyndes of thinges And now as by a ryddell or a darke figure they professed that ineffable Trinitie of the father and the sonne and the holy goste acknowlegyng also in â—ne man mortalitie priesthode and kingdome For golde is for a kyng incense for a prieste myrre for hym that shall dye He was borne mortall he did sacrifice on the crosse he conquered rising froÌ„ death he reygneth in heauen The Iewes sawe so many wonders and when they knewe hym they kylled hym The Magians sawe no notable thyng as coÌ„cernyng theyr bodely iyes and they reioyce that they had so fortunate a iourney But what tyme they deuysed with themselues whether they shoulde returne vnto Herode to satisfy his mynde and desyre they were admonished in theyr slepe by the diuine oracle not to returne agayne to Herode For that was neyther suertie vnto them neither to the childe neither expedient for such a weightie matter whiche in tyme and by parsell meale should be promulgated and published vnto the world They spedely did obey thoracle and returned into theyr countrey another waye to be newe preachers of the newe kyng among theyr countrey men And when they were departed behold the Aungell of the Lorde appered to Ioseph in his slepe saying Aryse and take the chylde and his mother and flye into Egypte and abyde there tyll I bryng thee worde For Heâ—ode wyll seke the chylde to destroye it So whan he awoke he toke the chylde and his mother by night and went asyde into Egipte and was there vnto the death of Herode that it might be fulfilled whiche was spoken of the Lorde by the prophete saying oute of Egipte haue I called my sonne Now the helth and safetie of the Magians was prouided for and that the tranquillitie both of the mother and of the chylde might forthwith be seen for and that also the vngodlines of Herode accordyng vnto his desertes might more and more be exasperated greued to the glory of Christe thesame heauenlye messinger whiche sente awaye the Magians appered vnto Ioseph in his slepe exhortyng hym that now beyng priuye vnto the mistery he would conueye awaye secretely the mother and the chylde into
his disciples to thys storme which was at hand shewing them that he must first goe to Ierusalem and that he shoulde haue many griefes and displeasures of the Scrybes and Phariseis and also of the chiefe priestes and finally that he shoulde be killed but on the thyrde day ryse agayne Whan the disciples being yet carnal vnderstoode not fully this communicacion because they iudged these thynges vnmete and vnworthy for him who thorough so many myracles declared hymselfe to be the sonne of God yet they durst not demaunde of their maister what it ment to dye and ryse agayne Therefore Peter who for the special loue that he had to his mayster was bolder then the other taketh hym asyde from the other of the Apostles as though he woulde tell hym a thyng more familiarly and chyding hym and abhorring the speaking of death and afliccions sayd Lorde be good to your selfe These thinges shall not happen vnto you For it is in you that they come not to passe For although Peter pronounced hym to be the sonne of God alyue rather by the instigacion of the father then by hys owne reason or wit yet he was farre from the vnderstandyng of that mistery that Iesus by hys death shoulde redeme mankynde and by his resurreccyon declare vnto the worlde the might of his diuine power Therfore Iesus to refourme this affeccion in his disciples turned vnto them behelde theÌ„ whome he knewe to haue like mynde and affeccyon albeit onely Peter durste blame the Lord and said vnto Peter Come behind me Sathan Be not against the will of my father it is thy parte to folowe me not to goe beefore Nowe thou dooeste withstande and endeuour to leat that thyng whiche bothe my father willeth to be doen and also it behoueth me to doe for the health and saluacion of mankinde Thou desireste to bee a felowe of the kyngdome and thou arte againste me making spede vnto the crosse of myne owne accorde to thentente I may winne and get thys kyngdome to my father what way ye see me goe the same ye must goe also to the kyngdome of heauen But thou sauereste not yet the thynges whiche be of God but led by mannes affeccyons â–ª repyneste agaynst the will of God Resiste not therefore thou vnprofitable counsaylour but folow after me becum rather a scholler then a maister ¶ Than sayde Iesus vnto hys disciples yf any man will folowe me let hym forsake hymselfe take vp his crosse folowe me For whoso wil saue his life shal loose it Againe whoso loseth his life for my sake shall finde it For what doeth it profit a man if he win al the whole world loose his owne soule For what shal a man geue to redeme his soule agayne withal For the soÌ„ne of man shal come in the glory of his father with his angels and then shal he rewarde euery man according to his dedes Uerely I say vnto you there bee some standyng here whiche shall not taste of deathe tyll they see the sonne of manne come in hys kingdome When that with these sayinges Iesus had cut the combe of Peter for his importune frowardnes turning to all his disciples began to declare at large what it was that he sayde to Peter come behinde me Whosoeuer ê™ he will bee my disciple and partaker of the kyngdome of heauen let hym folowe my steppes And lyke as he seeth me despysyng all the goodes of thys worlde to bestowe my lyfe also willingly for the saluacyon of menne and glory of my father so muste he also refuse and caste of all humayne affeccions ready to all kindes of death for the gospels sake and take his crosse and folow me which am goyng to the crosse So to suffer is a blessed thyng so to bee rebuked is a gloryouse thyng so to be killed is a winnyng of lyfe I know there is nothing more dere then life but so euery man must lose hys lyfe if he will saue it and except he lose it he shall lose it in dede He loseth it for aduauntage that loseth it for the gospels sake He loseth it in dede whiche forsaking the ghospell prouideth for thys temporal lyfe and loseth the life euerlasting There is no man so foolish that woulde winne this whole worlde with the losse of this corporal and shorte lyfe To what purpose serue rychesse yf the owner perishe So it is a mad mannes parte to make so muche of hys affeccions of rychesse or els of his body whiche within shorte time shoulde perishe yea though no man kil it that for mennes pleasure he will lese the lyfe euerlasting whiche whoso hath not hath all the other in vayne Therefore nothing ought to be so deare vnto any man the gain whereof he woulde chaunge with the losse of his soule For the losse of other thinges may some wayes be recompeÌ„ced the losse of the soule cannot be recouered He that loseth his life for my sake dooeth not lose it but commytteth it to me for auauntage and shall receyue it agayne with lucre whan the Maiestie of the kingdome of God shall appeare Nor ye ought not to be dyscouraged in youre mynde because I haue shewed you that ye must suffer muche aduersitie for the ghospel They shall haue an ende shortely and euerlasting glory shall folow the temporal ignomyny and rebuke For the sonne of man whome ye shall see oppressed and troden downe of all men and counted for a wurme shall come once in an other lykenes and shall shewe vnto all men the Maiestie and glory of hys father beeyng garded and accompanied with his aungels Than he that was iudged here and condemned with a shameful deathe shall bee the iudge of all menne bothe quicke and dead and shall yelde a rewarde vnto euery man accordyng to hys dedes Than shall they bee appoynted to euerlastyng deathe whiche here regarded more their lyfe thaÌ„ me and they shal be rewarded with immortal life which for my sake despised the life of the body for a time Now is the tyme of strife and trauayle hereafter shal be the time of rewardes And truly this felicitie shall than be made absolute and perfecte when it shall bee seene good vnto the father For it belongeth not vnto you to knowe the tyme. And yet in the mean seasoÌ„ there shal be geuen to you a certain taste of this glory For be ye assured of this there be sum here staÌ„dyng whiche shall not taste of death before that they see the sonne of man shewyng the maiestie of his kingdome as it may be seene with bodily iyes Surely before death they shal see the kingdome of God shewe furth his power and now by litle and litle vanquyshe and ouercum the whole power of this worlde ¶ The .xvii. Chapter ¶ And after sixe dayes Iesus taketh Peter and Iames and Iohn his brother and bryngeth them vp into a high mountain out of the way and he was transfigured before them â–ª his face did shine as the
sunne and his clothes wer as white as the lighâ— And beholde there appeared vnto them Moses and Helias talkyng with him Than answered Peter and said vnto Iesus Lord here is good being for vs if thou wâ—lt let vs make here thre tabernacles one for the one for Moses and one for Helias As he yet was speaking behold a bright cloude shadowed theÌ„ And behold there came a voice out of the cloud saiyng this is my welbeloued sonne in whom I delight muche heare him And whan the disciples had heard these thynges they fell on their faces and were â—ore afrayed And Iesus came and touched them and sayd Arise and be not afrayed And when they had lyft vp their â—yes they sawe no man saue Iesus onely AFter sixe daies Iesus willyng by sum meanes as it were by a dreame to shew vnto his disciples that sighte and apperaunce in the whiche once he shall cum to be iudge of the worlde he chose out three of the numbre of his disciples Peter Iames and Iohn his brother and whan he had brought them vp into a very hye hyll farre from the sight of men he was transfigured before them And his face shyned lyke the sunne and his garmentes wer bryght with whytenesse as whyte as snow and as no fuller can make vpon the earth and there appered also to them Moses and Helias talkyng with hym of the glory of his death whiche he should suffer at Ierusalem This was thought good to Christ that the Apostles should be confyrmed by those auctours whom all the Iewes magnified moste and that they shoulde not suspect that he would abolish the law sith Moses stoode with hym nor the prophetes sith Helias was present neither yâ— they should abhorre his death as a shameful thing whiche so great men set forth and shewed it to bee glorious These thinges wer seen to the apostles as to men newely waked froÌ„ slepe for their iyes wer heauy grieued For mortall feblenesse was not of capacitie to receiue the greatnesse of the vision The disciples therfore being afearde and amased with suche a woÌ„derful and incredible sighte Peter not yet fully wel aduised but rauished wholly with the pleasure and maiesty of the sight which semed to be farre from mencion of death said Lord let vs buylde here three tentes or pauilyons one for thee another for Moses and the third for Helias This was thought vnto Peter more wisedom than to be slain at Ierusalem Peter had not yet ended his coÌ„municacioÌ„ but beholde a bryght and pleasauÌ„t cloude ouershadowed thapostles lest they should be absorpte and ouercummed with the highnesse of the sighte And behold the voice of the father sounded out of the cloude witnessyng of his sonne with the same wordes with the which he witnessed of hym wheÌ„ he was baptised in Iordane This is my onely beloued sonne in whom my mynde hath delight heare him Whan the disciples heard this voice ful of diuine maiestie and not to be borne of mannes eares they fell doune grouelyng vpon theyr faces and wer more afeard For they wer afeard of theyr lyfe because they had learned that God sayed thus man shall not see me and liue But Iesus receiuyng agayn his former shape touched them with his handes lest they shoulde suppose that he were a goste and with his accustomed and knowen voyce he comforted them saying Aryse and feare nothyng Further when they wer cum to themselues and lifted vp their iyes they sawe no maÌ„ there but Iesus alone euen lyke as he came vnto the hill And whan they came doune from the mountayâ—e Iesus charged them saiyng Shewe the vision to no manne vntill the sonne of man be rysen agayn from the dead And his discyples asked him saiyng why than say the Scribes that Helias must fiâ—st cum And Iesus aunswered and said Truely Helias shall first cum and restore all thynges But I saye vnto you that Helias is cum already they knewe hym not but haue doen vnto hym whatsoeuer they lusted In likewyse shal the sonne of man also sufâ—re of them TheÌ„ the disciples vnderstode that he spake vnto them of Iohn Baptiste And whan they came doune from the hill before they came to the cumpany of the other disciples he coÌ„mauÌ„ded them to tel no man of these thinges that they had sene vntil the sonne of man wer risen froÌ„ death For vntil that time the tale should be vnprofitable and not beleued And the disciples kept it to themselues and conferred betwene themselues what it myght meane that Iesus said after that he be risen again froÌ„ death Their hart was so wrapt entangled that that worde so often hearde â—ould not enter into their hart But a certain doubt rose in their myndes of that that they saw Helias standyng with Iesus this doubt they propose vnto hym in the way What meneth it than ê™ they that the Scribes teachyng and tellyng of the cumming of Messias be wonte to saye out of the authoritie of Malachie that before the cummyng of Messias Helias Thesbites shal cum And he went not before thy cummyng but this daye was seene in the hyll Unto whome Iesus makyng aunswer saied Truly Helias shall câ—m lyke as Malachias sayed and accordyng to his prophecie shall goe before my cummyng and shall restore al thynges the residewe of the people of Iewes being conuerted vnto the gospell leste the whole nacion should be condemned But this cumming shall be in tyme to cum when I shall be here againe with the maiestie of my father renderyng rewarde vnto euery man accordyng vnto his dedes And yet a certayn Helias went before this my cummyng also whom the Iewes despised euen as they dyd me and dyd vnto him not after his desertes but whatsoeuer it pleased them And the sonne of man shall be handeled of them with like mekenes Than the disciples vnderstode that he called Iohn Baptiste Helias for the lykenes of lyfe and freenesse in reprouyng of kynges And whan they wer cum to the people there came to hym a certaine man knelyng downe and sayed Lorde haue mercy on my sonne for he is lunatyke and soore vexed for oftymes he falleth into the fyer and oft into the water And I brought him to thy disciples they could not heale him Iesus answered and said O feithles croked nacion how long shal I be with you how long shall I suffre you bryng hym hither And Iesus rebuked the deuil and he went out of hym And the childe was healed from that tyme. But nowe when Iesus went vnto his disciples he sawe a great multitude of men about theÌ„ and the Scribes disputyng with them The people meruelyng whither Iesus was gone ran vnto him and saluted him He demauÌ„ded of them what the matter was that they disputed amonge themselues Than one of the multitude made aunswer Maister I brought my sonne to thee which is miserably vexed of an vnclean spirit which as often as he taketh him the childe is beaten against
the ground sumtime he is dryuen into the fier sumtime into the water he fometh he gnasheth with his teeth coÌ„sumeth awaye And because I could not haue you I desired your disciples to cast out the deuil they could not But Iesus to heale the vnbelefe of all men crieth out in maner angerly O nacion vnbeleuing and without faythe how long shall I be among you in vayne howe long shall I suffre your vntractable and froward maners I haue doen so many miracles and profitte nothyng and therwith coÌ„maunded the chylde to be brought because the miracle might be the more euident and â—otable to all men Which when he was brought and seen of Iesê° furthwith euen there before theÌ„ al the spirite toke hym and the chylde was hurled vpon the ground and tumbled and fomed a miserable sight to see ThaÌ„ Iesê° the more to declare the greatnes of the disease asked the father how long it was sith the chyld began to be vexed with this disease The father made aunswer and sayed from his infancy and not without daunger of his life For oftentimes he droue him into the fier sumtyme into the water to destroy him I know that it is a soore disease yet yf thou caÌ„st do any thing haue mercy vpoÌ„ vs help vs. Iesê° hearyng yf thou canst sumwhat reprouyng the weakenes of his faith as who saieth any disease wer of greater might than the power of God sayth vnto him Aske not what I am able to do but loke what thou art able to beleue For if thou trust fully nothing is so hard but it may cum to passe to him that doth beleue trust At this word the father conceiuyng a trust and a more sure hope with plentifull teares criyng out made aunswer Lord I beleue and if any thing waÌ„t in my trust and belefe supply thou it of thy goodnes and help my vnbelefe In the meane time when Iesus espied the multitude of people runnyng to gase desyrous to see whether the thyng that came not to passe to the discyples should cum to passe to Iesus he threatened the vncleane spirit saiyng thou deaf and dumme spirit I commaund the go out from him and teturne not a gain vnto him hereafter But the spirite went froÌ„ the chylde with howlyng yet first he tore him and vexed him so vehemently that he lay for dead and many warranted that he was dead So strong and tough was the violence of the disease But Iesus taking the child by the hand lifted hym vp he arose Like as the father did hardly beleue so his soÌ„ne was hardly heled ¶ Than came the disciples a part to Iesus and said why could not we cast hym out Iesus said vnto them because of your vnbelefe For verily I say vnto you yf ye haue fayth as a grain of musterde seede ye shall say vnto this mountayne Remoue from hence to yonder place and it shall remoue and nothing shal be vnpossible vnto you Albeit this kynde goeth not oute but by prayer and fastyng In the meane season the disciples wer heauy in their mindes fearing leste thorough their default they had lost the power of doyng miracles wheras before they had gloryed that deuilles also were obedient vnto their worde before the multitude they kepe sylence for shame But whan Iesus was cuÌ„ into the house they goe vnto their maister and demaund of hym why could not we cast out this deuill sith this power was once deliuered vnto vs froÌ„ thee Iesus to confyrme the faythe and trust of his disciples which oughte to be so great that sumtyme it myghte helpe the distruste of others sayeth The weakenesse of your fayth partely was the cause For the violeÌ„ce of the disease was vehement and the fathers fayth weake and waueryng your faythe was not so mightie that it was equall and hable against both these difficulties For it is sumwhat werish with mannes affeccions and faultye by the reason of the leauen of vaynglorye And ye had faythe lyke the seede of mustarde which beyng vile and litle yet when it is broosed it sheweth a sharpe quicknes of her nature and sowed in the grounde springeth vp into a large tree nothing should be so harde but with a word it should be brought to passe out of hande Yea if ye should say to the hil remoue from hence and goe into an other place it would doe it forthwith as it was commaunded But this kynde of deuylles wherewith the chylde was possessed is not cast out vnlesse fayth be confirmed and strengthned by prayer and fastyng The violence of the disease was strong and tough and by continuaunce of time it was tourned into nature Agaynste suche maner of faultes we must fyght with fastynges which do subdue the body being brought lowe vnto the spirite and also with praier whiche obteyneth the help of god By this coÌ„municacion Iesus taught that greuous vehement and muche accustomed dyseases of the mind must be driuen away with strong vehemente remedies And whan they were in Galile Iesus sayd vnto them It will cum to passe that the soÌ„ne of man shal be deliuered into the handes of men and they shall kyll hym and the third daye he shall rise againe And they were exceadyng sory But now Iesus whan he was in Galile to the entent he might fortify make strong the mindes of his disciples lest they should be ouer much troubled with his death again he doth iterate beate it into theÌ„ that the sonne of man must be delyuered into the handes of men and killed of them that the thyrde day he should rise agayn from death This saiyng did grieue the mindes of the disciples aboue measure which so loued their lord albeit theyr affeccion and loue was yet carnal that their eares could not suffre any mencion of death For they coulde not vnderstande that Moses and Helyas called the death of Iesus a glory renoume and that that death should bryng health and saluacion to the whole worlde And although like as they were heuy and fadde at the mencion of death so they ought to haue bene chereful glad at the mencion of the resurreccion yet their mynd abhorred so muche from the remembraunce of deathe that surelye they vnderstode not what it ment to dye and the thyrde day to rise agayn For they thought it better vtterly not to dye seeyng that he was hable to doe that whiche was hable to reuiue again from death And whan they were cum to the citie of Capernaum â–ª they that vse to receiue tribute money called a didraÌ„me came to Peter and said Doth your maister pay a didraÌ„me He saith yea And whan he was cum into the house Iesus preuented him saying What thinkest thou SimoÌ„ Of whom doeth the kynges of the earth take tribute or toll of their children or of straungers Peter sayeth vnto him of straungers Iesus sayd vnto hym than the chyldren be free Notwithstanding leste we shoulde offende them goe
neyther why any should be enuiouse at an other mannes dignitie for who can enuye him whiche studieth no nother thynge but to do an other man good and that if nede be with the losse of hys lyfe Also if honour be geuen vnto them they take it not vnto themselues but yelde it vnto God And when they departed from Ierico muche people folowed hym And beholde two blinde men sitting by the way whan they heard that Iesus passed by they cryed sayinge O lord the sonne of Dauid haue mercy on vs. And the people rebuked them that they should holde theyr peace But they cryed the more saying Haue mercy on vs o lorde the sonne of Dauid And Iesus stoode still and called them and sayde What will yeâ— that I shall do vnto you They say vnto him Lorde that our iyes maye be opened And Iesus had compassion on them and touched theyr iyes and immediately theyr iyes receyued sight and they folowed him And whan he went with his disciples out of Ierico a great multitude of men folowed him And behold two blind men sate by the wayes side whiche wheÌ„ they perceyued by the noyse that it was a great multitude and askynge what it shoulde be knew that it was Iesus whiche passed by wheÌ„ they could not see him and if they had sene him coulde not go vnto hym for the multitude they spake vnto Iesus with a loude voyce saying Lord Iesu the sonne of Dauid haue mercy vpon vs. Iesus made as though he hearde them not to thintente that theyr faythe and feruentnes might be the more manifeste to all men The people seyng that Iesus made no aunswere at their crying and suppossing that it was paynefull to him that twoe blinde common beggers made such a clamoure at his eares rebuked them and bad them holde theyr peace But they through a constante truste in Iesus whom they heard saye to be beneficiall towardes all men cried out louder and sayde agaâ—ne Lorde the sonne of Dauid haue mercy vpon vs. Iesus therfore when he had sufficiently declared theyr fayth to them all had taught vs by theyr exaÌ„ple that we should beate at the eares of God feruently and constantly yf we will obtayne anye thynge stode still for they could not folow but onely with crying and commaunded theÌ„ to cum to him At his worde they cum Iesus askethe them what they would with theyr great crying and what they woulde that he shoulde do for them Iesus was not ignoraunte what they desired but he would that the disease that they were troubled wyth should be knowen to all menne by theyr owne confession that the faythe of the miracle mighte be the more certayne Lorde ê™ they we desire that oure iyes maye be opened by your helpe They speakyng these thynges with a great affeccion declare that blyndnes was a great griefe vnto them And he is nexte vnto light whiche is very wery of his blindenes Than Iesus shewyng his pietifull affeccion both in countenaunce and iyes with whiche affeccion euery gospeller ought to bee sory for other mens harmes touched theyr iyes and forthwith their iyes beyng opened they saw and with others they folowed Iesus So Iesus with his touching healeth the mynde blinded with worldly desyres and lighte is geuen to this ende that we maye folowe his steppes The .xxi. Chapiter And when they drewe nye vnto Hierusalem and came to Bethphage vnto mounte Oliuete Then sent Iesus two disciples saying vnto them Go into the towne that is oâ—ce agaynst you and anone ye shall fynde an asse bounden and a colte with her looce them and bring them to me And if any man saye ought vnto you saye ye The lord hath nede of them and streyght waye he wyll let them go All this was done that it might be fulfilled whiche was spoken by the Prophete saying Speake ye to the doughâ—er of Syon beholde thy kyng cummeth vnto the meke sitting vpon an asse and a colt the fole of the asse vsed to the yoke THerfore Iesus goyng forwarde to HierusaleÌ„ laboured about this diligently with his disciples to fasten in theyr mindes that he went to his death wittingly and willyngly and that no man shoulde hurte him yf he woulde resiste Therfore he beate it into them so often that he must go to Hierusalem and there suffre death And wheras sumtyme he semed to wythdrawe himselfe from perill it was not for feare but to kepe himselfe vnto the tyme apoynted of the father The whiche when it was than at hande he dyd not onely not hyde hymselfe but willyngly put furthe hymselfe and so putte furth himself that with the noueltie of his pompe he styrred the mindes of the whole cytie againste him and in the meane season he ceaseth not from myracles he ceaseth not from preachyng of the trueth also he reproueth the lyfe of the Phariseis more frely or frankely he casteth the marchauntes out of the temple by the whiche thinges he knewe that all theyr myndes woulde bee the more vehemently styrred against him Whome because he had prouoked against him with well doyng he made them not vnfaultie but gaue them lybertie that they might do the thing that they would do Therfore now being nere to the citie of Hierusalem he came into the mount of Oliues where he thought good to frame a new maner of pompe of his cumming by the which in maner he mocked the pryde of this worlde and by this spectacle he somewhat comforted his disciples beyng yet but weake that they might the more quietly beare the death of theyr Lorde Therfore from this hill he sente two of his disciples saying go ye into the village that is ouer agaynste you and as soone as ye enter in there ye shall fynde a female Asse tyed and her fole with her whereon neuer hath any manne yet sitten looce them bothe and bring them hither vnto me And if any manne saye any thing vnto you demaundyng why ye looce them whither or to whom ye leade them make none other aunswere but that the Lorde hath nede of them At this worde they will suffer them furthwith to be brought These thinges were doen partlye because they shoulde vnderstande that nothing is to hym vnknowen and that he hath power to commaunde whom he will and what he will if he woulde vse his power partely that the Iewes might know at lest wise by this very token that he was Messias because they sawe this strauÌ„ge kinde of entring prophecied in tyme paste by the Prophete Zacharie For thus he did prophecie Saye ye doughters of Syon beholde thy kyng cummeth to thee meke and humble sitting vpon a she asse and vpon a colte the fole of a yoked beaste The disciples went and did as Iesus commaunded them and brought the Asse and the â—olt and put on them theyr clothes and set him theron And many of the people spred theyr garmentes in the waye And other cut downe â—oughes from the trees and strawed them in the waye Ferther the
a swete oyntmente and whan he was deade he woulde bee buryed in a newe sepulchre grauen in stone and he woulde bee wynded in a cleane shete and he would be buried with the busy care of a noble man The karkases of ryche and honorable men be wont to be embaumed with precious oyntmentes eyther for honour or elles to preserue theyr bodyes from corrupcion And because he shoulde reuiue and ryse agayne before that hys frendes shoulde do hym thys honoure he suffered this pompe of buriall to bee bestowed vpon hym before hys death to the intente he myght imprinte by manye meanes in his disciples myndes the mention of his deathe and by honoure to mitigate the horriblenes therof Therfore when his disciples beyng ignoraunt of these thynges murmured and grutched at the costes and expenses Iesus refrayned them saiyng Why he ye grieued with this woman She hath done a godlye office and a louyng benefite to me whiche shall shortly dye It is not meete that ye should haue enuy at thys my last honoure Poore men of the common sorte ye haue alwayes with you to whom ye maie doe good but ye shall not euer haue me This oyntment is not lost but this woman gessing that I should shortely dye with her offyce and duetye hath preuented my buryall and hath powred vpon me beyng alyue that that is wonte to be powred vpon the dead Therefore depraue not her godlinesse whiche is so acceptable vnto God that whereas the gospell of my deathe shal be preached throughout all the worlde this woman also shall be mencioned whiche with a godly and an holy duety hathe preuented my sepulture Than one of the twelue which was called Iudas Iscarioth went vnto the chiefe priestes and sayed vnto them What will ye geue me and I will deliuer hym vnto you And they appoynted to hym thiety denaries And from that tyme furth he sought oportunitie to betraye hym Where as this communicacion hadde repressed the disdayne of others which erred of a simplicitie not knowyng the misterye yet it pacified not Iudas Iscarioth whiche falsely pretended care for the poore where as â—ucre and gaynâ— were more pleasaunte vnto him For he bare the purse and was wount to steie sumwhat of the thynges which were geuen of the liberall frendes of Iesus to be distributed emoÌ„g the poore hereof by litle and litle he encreased his money Therfore whan he was wholy geuen to the filthy disease of auarice myndyng to recompense that whiche he counted lost in the oyntmente with the pryce of the Lorde he wente vnto the chyefe pryestes and offycers whome he knewe with bent myndes had conspired the deathe of Iesus and that there was nothyng to lette them but that he myght be taken withoute tumulte or busines To bring this to passe there wer done more mete thaÌ„ sum of the number theÌ„ whiche were familiare with the lord and nexte aboute hym who knewe certaynely whyther Iesus was wont to go For he had hys secret places to praie in And there was one found in that chosen and piked humbre of twelue whoÌ„ Christ toke vnto hym to bee the chiefe ouer all whiche loued better wycked gayne than so mylde and so beneficiall a lorde So greate a poyson is auarice if it possesse wholy the mynde of man But Iesus woulde signifye by thys example that there should be meÌ„ which beyng corrupt with the desyre of money woulde betraye the woorde of the gospell and this mischiefe shoulde chieflye cum of them who beyng the chiefe and heades of the religion of the churche semeth to be priuy of the secretes of theyr lord with whom they be so familiar that with wrong interpretacion they betray his doctrine to the wicked prophane rulers whiche seke for nothyng elles but the destruccion of the truethe of the gospell Iudas therfore goyng vnto the officers sayd what reward wil ye geue me if I delyuer you hym into your handes And thei bargayne wyth hym for thyrty denaryes With so litle wages could he be â—yered to so beastely and cruell a dede so lyghtly and vilelye was that precious bloude estemed whiche was sufficient to redeme whole mankynde Therefore Iudas gredye and gapyng for the money that was promysed hym by and by from that time forwarde sought for occasion to betraye Iesus But the fyrst day of the vnleaueued bread the disciples came to Iesus saiyng vnto hym where wile thou that we prepare for the to eate the Paasse And he sayde Go into the citie to suche a man and saye vnto hym The mayster sayeth my tyme is at hande with the doe I kepe my Easter with my disciples And the disciples dyd as Iesus had appoynted them and made ready the Paasse Therfore whan the first daye of seuen was at hand in the whiche the Iewes were accustomed to abstayne from leauen breade after the eatyng of the pasâ—hall lambe the disciples go vnto Iesus saying Lord where wyll ye that we shall prepare you a place to feaste and kepe youre Paasse so greate was the scartenes that neyther he nor his disciples had any house of theyr own to go to But Iesus to shewe that this whole matter was mistical and not doen by chaunce or necessitie but that all thynges were done by the prescience and couÌ„sell of God he answered them God into the citie and anon as ye entre in there shall meete you a certayne manne bearyng a potte of water folowe hym and wheresoeuer he goeth in ye shall go in and saye to the houesholder the maister sayeth My tyme is at hande at thy house I kepe my Paasse with my disciples He shall shewe you a great and a fayre parlet there prepare my Paasse The disciples went and founde all thynges as Iesus had tolde them before and prepared hym a feaste in the place that he commaunded Whan the euen was cum he sate downe with the twelue and as they were eatyng he said Uerely I saye vnto you One of you shall betraye me And they were exceadyng sorowful and beganne euery one to saye Lord is it I He answered and sayde He that dippeth hys hand with me in the dyshe the same shal betraye me The sonne of man goeth as it is written of hym But wo vnto that man by whom the sonne of man is betrayed It hadde been good for that man yf he had not bene borne Than Iudas whiche betraied hym answered and sayed Mayster is it I He sayd vnto hym Thou hast sayed And towarde nyght Iesus went thither and sate downe to suppe with his twelue disciples And now as they were at supper Iesus sayeth vnto theÌ„ one of you shall betraye me This he sayed to declare that nothyng at all was hyd from hym and also that the conscience of the traytour beyng touched myght be turned vnto penaunce At this woord al theyr hartes began to be very heuy Euery man suspected and distrusted hymselfe knowyng the weakenes of man They desyryng therfore to bee deliuered from this heauines began for to aske
came And whan they had song the hymne they went out vnto the mount Oliuete Than sayd Iesus to them All ye shall be offended because of me this nyght For it is written I wyll smite the shepeherde and the shepe of the flocke â—alâ—e scatered But after I am rysen againe I wil go before you into Galile Peter answered and saâ—ed vnto him Though al meÌ„ be offended because of the yet I wyl not be offended Iesus sayd vnto hym Uerely I saye vnto thee that in this nyght before the cocke crowe thou shalt deny me thryse Peter sayed vnto hym Yea though I should dye with the I wyll not deny the. Likewise also saied al the disciples And after that they hadde song an hymne in the prayse of god they arose and went into the mounte of Oliues whiche place he knewe to bee well knowen vnto the traytoure lest he should seme to desyre to be hyd as fearyng deathe but purposelye he withdrawed hymselfe into a solitarye place that he myghte bee taken without tumulte of the people which thyng they went about and loked after There he telleth his disciples agayne how it should cum to passe that byanby they should be sore troubled seing the punishemeÌ„t of their lord but lest they should be vtterly discouraged he doethe coumfort them with a prophecie and with the resurreccion that shoulde folowe furthwith poyntyng also the time and the place nere at hande where they should see hym agayne all ye ê™ he shall be troubled thys nyghte for my cause For so God the father prophecied by the mouth of hys Prophete zacharye I wyll strike the sheperde and the shepe of the flocke shal be scatered abrode But ye nede not to despayre Deathe shall trouble your myndes but byanby the resurreccion shal comforte you For I will rise agayne the thirde daye and after that I am rysen I wyll goe before you into Galile There I will offer my selfe to bee sene of you Iesus suffered al his disciples to be thus troubled to thintent he myght teache theÌ„ by the very dedes howe great the weakenes of mans nature was and how folish a thing it is for a man to trust to himselfe that hauing experience of themselues they myght learne to helpe other mennes weakenes Peter therefore not well knowyng hymselfe with a certayne manly and worldly boldnes denieth that it shall cumme to passe which Christe by the Prophecie sayed shoulde cumme to passe and whiche was a poyncte of more rashenesse he preferreth hymselfe before all other If all bee troubled ê™ he in thy cause yet I wyll not bee troubled To whome Iesus aunswered what sayeste thou Peter wylt thou alone not be troubled Nay this I tell the of a suerty before that the cocke crowe twyse this nyght thou shalt denye me thryse Yet Peter not knowleagyng hys weakenes for all thys aunswered stoutly yea yf I shoulde dye with the I wyl not denye the. And the other of the Apostles folowed the rashenes of Peter who would haue denied Christ also yf they had bene brought to a lyke streight as Peter was ¶ Then came Iesus with them vnto a village whiche is called Gethsemany and sayed vnto the disciples Sit ye here whyle I go and praye yonder and he toke with hym Peâ—er and the two sonnes of zebedee and began to were sorowfull and â—euy Than sayde Iesus vnto them My soule is heuy euen vnto the death â—arry ye â—ere watche with me And he wente a litâ—e farther and fâ—ll downe on hâ—s face and prayed saiyng â—y faâ—her yf it bee possible let thys cuppe passe from me Neuerthelesse not as I wyl â—ut as thou wilt Than Iesus knowyng that the tyme drewe nere that the laste storme shoulde cum he led aparte his eleuen disciples for Iudas was gone oute from supper into a village called Gethsemany Here he commaunded eight of them to tary whiche yet were loth to departe from theyr maister whom they loued hartelye but as yet with a worldly affeccion Tary ê™ he in this place whiles I goe into my accustomed place and praye there For he durst not make them priuye of his conflicte sith they were yet but weake lâ—ste they shoulde be discouraged and taketh with hym but only thre Peter and the two sonnes of zebedee that he myght haue them to be witnesses of hys extreme manly weakenesse whome he tooke with hym into the mounte to beholde hys maiestie and to teache with all that as often as any greater storme of suche troubles than mans strength can abyde is at hande that we vtterly distrustyng our selues commit vs wholy to the helpe of God And the feare of deathe whan it cummeth vpon a man is more bitter than deathe it selfe Therfore this horryblenes beganne than to cum vpon Iesus and he felte great sorow and heuines of mynde For he would not that hys chosen frendes should be ignoraunt of the griefe of his mind that they myght playnly see that he was very man troubled with affeccions bothe of body and mynde my soule ê™ he is heuy euen vnto deathe Taâ—ry here and watche with me For this time requireth not slepe but wakyng and earneste prayer Therfore Iesus goyng forwarde a litle from hys three disciples hangyng downe his heade bowed his face to the yearth and so prostrate prayed vnto his father saiyng My father if it be possible take away this cup of death from me for I feele the affeccion of the body much abhorring from death Notwithstanding let it be not as I wyl after the weakenes of the body but as thou wilt to the health and saluacion of mankynde And he came vnto hys disciples and founde them slepyng and sayed vnto Peter could ye not watche with me one houre Watche and praye that ye enter not into temptacion The spirite is ready but the fleshe is weake When he had thus prayed he returned vnto his disciples and found them slepyng and sayeth vnto Peter Thou that diddest crake a litle before that thou wouldest dye with me couldest thou not wake with me one houre I wake and praye for you Wake you with me and praye to the father that ye fall not into temptacion and be ouercum The victorye chaunceth not but vnto them that wake Therfore we must wake leste the fleshe ouercum the spirite and the spirite mâ—ste be susteyned with the helpe of God Againe he went the second tyme and prayed saiyng My father if this cup can not passe awaye from me but that I drinke it thy wyl bee done And he came and found them again slepyng For theyr iyes were heuy And he left them and went agayn â–ª and praied the third time saiyng the same woordes Than cummeth he to hys disciples and sayeth vnto them Slepe now take your rest Behold the houre is at hande the sonne of man is betrayed into the haÌ„des of sinners Arise let vs be going Behold he is at hand that doeth betray me So hys disciples beyng raysed Iesus went agayne and
people mocked him and reuyled him he gaue health vnto others nowe he cannot preserue himselfe If he be the king of Israel as he woulde appere let him declare now what he can doe let him come downe from the crosse and we will beleue hym He trusted in god whome he craked to be hys father if he loue him let him nowe deliuer hym And that of euery side the most innocente Iesus mighte be arayed with reuylynges the theues also felowes with hym in punishmente in lyke manner rebuked hym The whiche all Iesus suffered with stiffe and strong pacience to bring to passe and offer for all meÌ„ that healthfull sacrifice He kepte still the diuine power and sette furthe the whole nature humane to al maner of paynes and tormentes And he did not requited or reuenge so cruell reuylyng bestowed vpon hym as he was dying beeyng more bitter then the crosse it selfe insomuche that he prayed vnto hys father for the souldyers and the Iewes that skorned hym and one of the theues repentyng himselfe he receyued into his paradise From the sixt houâ—e was there darkenes ouer all the lande vntill the .ix. houre And aboute the .ix. houre Iesus cryed with a loude voyce saying Hely Hely Lamazabathanye that is to saye my god my god why haste thou forsaken me Some of them that stoode there when they hearde that sayde This man calleth for Helias â–ª And furthwith one of them ranne and toke a sponge and whan he had filled it full of vyneâ—ce he put it on a reede and gaue it hym to drinke But other sayde let be let us see whether Helias will come and delyuer hym Iesus when he had cryed agayne with a loude voyce yelded vp the ghost The very Sonne felte the punyshment of the innocente and coulde not abyde to beholde so wycked a dede He couered hys face with a blacke cloude and all that countreye was couered with darkenesse from syxe of the clocke vntyll nyne And yet in the meane season the darkenesse of the Iewes hartes coulde not bee shaken of Further aboute nyne of the clocke Iesus cryed with a greate voyce saying thys sentence oute of the psalme Hely Hely Lamazabathany my God my God why haste thou forsaken me And certayne that stode by and hearyng afarre of Hely and supposyng that he had called to Hely for helpe sayde Thys felowe calleth for Hely Let vs see whether he wyll helpe hym Than Iesus to shewe that it was a true deathe whiche he suffered for all menne cryed I am athirste For thys is wonte to folowe vpon woundes and sheding of bloude whiche oftentymes is a punyshemente more sore and paynfull than death And one runnyng to hym put vnto his mouth as he hanged a sponge full of vineger putte vpon the toppe of a reede Iesus thirsted sore for the health of menne but the Iewes offered hym nothyng but vinegar and gall Therefore he dyd forbeare from it when he had tasted saying It is consummate and fynyshed sygnyfying that nothyng was omytted whiche did pertayne to the manner of the sacrifyce And anone to declare that he lefte his life of hys owne accorde after that he had commended hys spyryte vnto the father he cryed with a loude voyce and bowing down his head died And beholde the vayle of the temple did rente in two partes from the top to the bottom and the earthe quaked the stones dyd rente and graues dyd open and manye bodyes of saynctes whiche slepte arose and went oute of the graues after hys resurreccyon and came into the holy citie and appered to many Whan the Ceâ—â—â—urion and they that were with him watching Iesus saw the earthquake and those thinges whiche happened they feared greatly saying Truely thys was the sonne of god And furthwith all thinges dyd testifye the effectuall death of the lorde Iesus For the vayle of the temple whiche deuyded the holye place from the other parte of the temple of his owne accorde was cut in two partes declaring that the shadowes of Moyses lawe hereafter shoulde vanyshe awaye at the bryght light of the ghospell Furthermore the earth did quake and the stones brake a sunder reprouing the Iewes for theyr inuyncyble hardnes of hearte The graues did open and many bodyes of holy menne whiche were dead did reuyue and liue agayne and goyng out of the graues after the resurreccyon of Christe came into the holye citie of Ierusalem and appered vnto many beeyng the preachers and folowers of the resurreccyon of Iesus Furthermore the Captayne and hys seruauntes whiche were there to keepe Iesus perceyuing the earthquake the darkenesse the breakyng of the stones and other wonders were greatly afeard saying Truely this was the sonne of god ¶ And many women were there beholdyng a farre of whiche folowed Iesus from Galile mynystryng vnto hym among whiche was Marie Magdalene and Marie the mother of Iames and Ioses and the mother of the chyldren of Zebedee When the euen was come there came a riche man of Aramathia named Ioseph whiche also was Iesus disciple He wente vnto Pylate and begged the holy bodye of Iesus Than Pylate commaunded the body to be deliuered And whan Ioseph had taken the body he wrapped it in a cleane clothe and put it in his new toumbe whiche he had hewen out of the rocke and rolled a great stone to the doore of the sepulchre and departed And there was Marie Magdalene and the other Marie sitting ouer againste the Sepulchre There were also many women lookyng a farre of vpon the thynges that were doen whiche had folowed Iesus from Galile minystryng vnto hym necessaries among whome there was Marie Magdalene and Marie the mother of Iacob and Ioseph and also the mother of the sonnes of zebedee and diuers other with them And when the nyghte drewe nere a certayne ryche Captayne of Aramathia called Ioseph who also was the dyscyple of Iesus wente vnto the presidente askyng of hym the body of Iesus Pylate marueyling if that he were dead a man of lustie age and not hauyng hys legges broken as soone as he knew certaynely of the captayne that he was dead he commaunded the body to be geuen vnto him He receyued it and wrapped it in a cleane shete and layde it in a newe graue the whiche he had grauen in an whole stone And rollyng a greate stone to the doore of the graue he departed away And thys was done by the prouidence of God that they shoulde vse no crueltie vpon the dead karcas or that no man shoulde dygge vp the graue and steale hym awaye And when the other were departed Marie Magdalene and an other woman contynued there syttyng ouer against the sepulchre and markyng the place where they layde the body that at conuenient time they myght doe the dutie of annoynting to it and the lorde had styrred vp theyr great dilygence to this intente that the beliefe of his resurreccion might be more certayne ¶ The nexte daye that foloweth the Parasceue â–ª the hyghe priestes and Pharisâ—is came
together vnto Pilate saying Sir we remember that this deceyuer sayde while he was yet aliue â–ª after three dayes I will rise agayne commaunde therefore that the sepulchre bee made sure vntyl the thyrd daye leste his disciples come and steale him away and say vnto the people he is risen from the dead And the last errour shall bee wurse then the firste Pilate sayde vnto them Ye haue a watche goe your waye make it as sure as ye can And they wente and made the sepulchre sure with watche men and sealed the stone But the daye after the Parasceue whiche is the daye of preparacion agayne the heades of the priestes and the pharisâ—is come vnto Pilate confirming the trueth of the resurreccion whiles they goe about to lette it and they saye vnto the president Sir we remember that this deceiuer being yet alyue sayde that he woulde rise agayne after three dayes Therfore commaunde the sepulchre to be kepte vnto the thyrde day leste his disciples come and steale away hys body and perswade the people that he is risen agayne Which if it come to passe we shall preuayle nothyng but the latter erroure shal be wurse then the fyrste Pylate sayeth vnto them ye haue a watche goe and kepe as ye knowe But they whiles they goe about to stoppe hym that woulde ryse agayne they encrease the miracle and the faythe of the resurreccyon They sette kepers and made sure the sepulchre they sealed the stone also whiche dyd shut the mouth of the Sepulchre leste there mighte be any deceyte in the kepers also The paraphrase of Erasmus vpon ¶ The .xxviii. Chapter And vpon the euen of the Sabbothes whiche spryngeth in the first day of the Sabbothes Marie Magdalene and the other Marie came for to see the Sepulchre And beholde there was a greate earthequake For the Aungell of the Lorde came downe from heauen and came and rolled downe the stone from the doore and sat vpon it And hys countenaunce was like vnto the lightening and his garment white as snowe And for feare of him the kepers were astonied and were made as dead men ANd when the euen of the firste Sabbothe daye was come after the ende of the whiche was the mornyng of the daye folowyng whiche was the fyrste daye of the weeke next ensuing Marie Magdalene and the other Marie theyr swete spices prepared ouer night went agayne in the mornyng to the Sepulchre to see what was dooen and to enbaulme the bodye of Iesus And there was a great yearthquake And whan the women deuysed emong themselues howe they mighte remoue the stone from the doore of the graue for it was to greate to bee remoued by the strength of women beholde the aungel of the lorde came downe from heauen and remoued the stone from the doore of the graue and than sate vpon it And the countenaunce of the aungell was lyke vnto the lyghtening and hys garmentes shinyng as white as snowe The kepers of the Sepulchre loking vpon him were afrayde and so amased that they laye astonied like dead men And the aungell made aunswere vnto the women and sayde Feare ye not For I knowe that ye seke Iesus whiche was crucified he is not here for he is risen as he sayde Come see the place where the Lorde was layde And go quickely and tell his disciples that he is risen agayne from deathe And beholde he goeth before you into Galile there ye shall see hym Loe I haue tolde you But the aungell comforted the women saying These men worthyly be amased at the glory of the resurreccion whiche doe perseuer and continue styll in theyr vnbeliefe But feare not ye for I know that ye seeke Iesus who was crucifyed Nowe he hath left hys sepulchre and hath perfourmed that he promised to do This is the morning of the third day Therfore he is risen Come and see the place whiche beyng voyde of the bodye hath yet a sygne where the body laye It hath also the apparell of the bodye the lynnen wherein he was wrapped Lette these thynges make you beleue yf ye beleue not me But spedely departe hence and tel these thinges that ye haue sene to the other discyples being sadde for the deathe of the lorde that he is rysen agayne Whome if ye desire to see beholde he will goe before you into Galile like as before his death he promised There ye may see hym alyue for whome ye mourned when he was dead Loe I haue tolde you before And they departed quickely from the sepulchre with feare and great ioye and did runne to bring his disciples worde And as they went to tel his disciples beholde Iesus met them saying Al hayle And they came and helde his feete and wurshipped him Than Iesus sayd vnto them be not affrayde goe and tel my brethren that they goe into Galile and there they shall see me And whan they had looked in the voyde graue whiche they had founde shut spedely they returned partely fearefull for the greatnes of the miracle partely rauyshed with greate ioye for the desyre and hope to see theyr Lorde alyue agayne and they runne to communicate thys ioye to the dyscyples of Iesus And as they wente Iesus met them that they myghte tell the more certayne tidinges And to encourage them being fearefull he sayde All hayle They seyng and knowing the lorde went vnto him and embracing his feete wurshipped him Agayne Iesus to take from them all feare that they mighte the better perceiue the thynges that shoulde be spoken he sayeth feare not goe and tell my brethren the thinges that ye haue seene and bid them go forward into Galile there they shall see me ¶ Whan they were gone beholde some of the kepers came into the citie and tolde the chiefe of the priestes all thynges that had happened And they assembled together with the elders and tooke counsell and gaue muche money to the souldiers saying Saye ye that hys discyples came in the nyghte and stole hym awaye whan ye were aslepe And if thys come to the presidentes eares we wyll perswade him and saue you harmelesse But they tooke the money and did as they were taught and this saying is noysed amoÌ„g the Iewes vntil this day And when they were departed to thintent the trueth of the resurreccyon myght be confirmed also by the testymonie of the aduersaries certayne of the kepers leuing the Sepulchre went vnto Ierusalem and tolde the heades of the priestes what thinges had bene dooen howe the sepulchre beyng shut and sealed the body was not founde And howe the aungelâ— being of merueilouse beautie remoued the stone and of the earthequake and howe they were amased for feare And how they hearde the aungell talking with the women Whan the priestes hearde these thinges of the kepers they went to counsel agayne with the Seniours forasmuche as the thyng was to manyfeste to bee doubted they bye a lye of the kepers for money lyke as before they boughte the helpe of the traytour for
mercye then is he altogether benummed taken with a palsey so that he hath neyther handes to relieue the pore at theyr nede nor feete to goe to Iesus nor tongue to desyre his sauiour to helpe hym but as one cleane dead to Iustice is carried about hither and thither whithersoeuer it pleaseth the sensuall lustes and appetites of his body whiche be as it were his porters to carry hym What shall the sely soule do whiche because it is altogether dissolute and weakened by superfluitie by carnall pleasure by inordinate desyre of vayne glorye and worldly riches hath no strength at all to lyfte vp it selfe from the filthy cares of this world to the loue of heauenly thynges It is altogether fastened to the naughty bed of carnall lustes and therein lieth and resteth And beyng in this case it farre passeth mannes power to helpe it Only Iesus is able with his almighty commaundement to put awaye all the violence of this disease Wherfore we ought to resorte vnto this physyciaÌ„ vnto whome no disease is vncurable but not without a greate faythe which may doe so muche with him that this pacient was holpen euen for the belefe of other men They prayed not with woordes but yet were they earneste suters in dede When fayth hartely desyreth any thyng of Christe her request is very affectuall and no meruayle syth that euen we mortal men fele great carefulnesse in our mindes suche are the naturall affeccions of man when we se one that haÌ„geth vpon vs with all his harte and mynde hath put his sure confidence and trust in vs. God requireth of synners neyther burnt sacrifices nor offered gyftes Onely acknowleage thy sycknes and truste in thy phisycian and yet no man can make the able thus to doe but god alone For after that he of his inestimable goodnes hathe once decreed to heale the soule taken with the palsey he fyrst of all putteth into it a certaine wonderfull heauinesse yrkesomnesse of ones selfe in so much that the sinner hateth himselfe and is wery of his former lyfe Nowe he seeth in what ignorauÌ„ce and darkenesse he hathe ben of long season what greuous offences he was wonte to coÌ„mitte and abhorreth himselfe and woulde without doubte be in vtter dispayre of saluacion vnlesse he that put in the vinegre of sorowe dyd also giue hym the oyle of good hope The iustice of God â—ore troubleth the synnefull soule It threateneth with vengeaunce and punishmeÌ„t due vnto the synnes It threatneth with hell and damnacion But on the othersyde the remembraunce of the goodnes and great mercy of God calleth backe the synner from desperacion for that god seketh not the death of a synner but wylleth rather that he tourne and lyue The lorde Iesus who restored the lawe of nature and destroyed not Moyses lawe but made it perfite did also applye hymselfe to the common reason and iudgement of the vulgare people As the pocion ministred by a faythfull phisician sore vexeth the whole bodye and bryngeth it out of quiet specially in a ieperdous disease and the more it worketh and troubleth the pacient the more hope is there of health euen so the nearer vnto despera cion the penitent synner is the nearer is he to his soule healthe Iesu being his phisycian Now marke me well a shamefast vnshamefastnesse For shame as it is commonly sayde is vnprofitable to the neady man Shame putteth awaye shame euen as one nayle dryueth out an other It is an vnprofitable shame that causeth a man to hyde and kepe secrete his sycknesse This shame is put awaye by the longe werinesse of the disease and the great hope that a manne hath to recouer his health and nowe is he not ashamed to confesse his sycknesse because he is ashamed to be sycke What manne yf he be greuously diseased in his bodye hathe any regarde of shame at all Dooe not menne in suche case discouer euen the moste priuie membres of theyr bodyes and suffer the phisycian to handle them Lyke affeccion of minde is in hym who hath begonne to knowledge the fylthie disease of his soule For what lewder pageaunte or pranke cowld there be played then to clime vp vpon another mans house to cast downe the tiles to make an hole and conuey doune from aboue a fowle lothsome syght that euery body abhorred and lay it before all theyr iyes What woulde the proude pharisey haue sayde here Certes he woulde haue cryed Oh vilaynous dede and ouer this haue rayled out of measure agaynst theyr lewdnesse who had contrary to the common lawe made an hole and forciblie entred into an other mans seuerall house and with suche a deadly syght bothe interrupted the holy preachyng of goddes worde and also defiled the iyes of the audience He woulde haue commaunded the karkaslyke sycke man to be had away and then haue all to wasshed himselfe with water But with those thinges in as muche as they were an euident profe and argument of a notable faythe towardes him the Lorde Iesus was hyghly delyted whiche they that crake vpon the righteousnesse of Moyses lawe woulde haue bene offended with all in somuche that he and that not lokyng to be desyred healed this miserable creature and fyrst of all he cured the diseases of his soule whiche are synnes and then forthwith deliuered his body of the palsey because that as there are many vices whiche after they haue taken theyr begynning of the body doe from thence redounde into the soule so it chaunceth oftentimes that the body is infected with the disease that is first bred and ingendred in the soule as when lecherye whiche is engendred of the humours of the fleshe defyleth the sowle and from thence returneth agayne her maladie and euyll effect into the body there causyng eyther the palsey or the fallyng euyll or els when that enuie whiche taketh her begynnyng of a vicious soule dothe also wast the body and bryng it to a coÌ„sumption He onely is able to cure bothe the partes of man whiche made bothe Here is it also to be consydered howe greate was the largesse of Iesu in forgeuyng of synnes For wheÌ„ he saithe thy sinnes are remitted he lewseth theÌ„ all together Neyther is there any mencion made of the merites paste nor any requiring of sacrifices or satisfaccion but mencion of faythe only It is inoughe humbly to haue cum to the feet of Iesus That man hathe made sufficient sacrifice who with perfecte faythe hath shewed hymselfe vnto Iesu then whiche sacrifice there is none more acceptable vnto him The sycke of the palsey was wholy displeased with himselfe bothe for that he knewe his owne synfull liuing and also because his body was oppressed with so miserable a sicknesse All his trust was in the mightye goodnes of Iesu who made hym all whole because he wholy committed himselfe vnto this phisician he coÌ„sidered not how vncurable was his disease but only regarded how myghty and good was the phisician vnto whome he committed himselfe Nowe
one that had a very naturall bodye of man subiecte to all suche passions as oures are subiect vnto But he was not ignoraunt what would betyde He wyste well there would a tempest aryse He knewe that the Apostles would be sore afrayed and waken him out of his slepe He could not more effectuallye teache them that nothyng is to be drad of those that stedfastly beleue in him The disciples therefore pinched hym as he slepte and when they had awakened hym sayde Maister slepeste thou so soundely whyle we perishe and thynkest thou that it maketh no matter to the yf we be drouned It was an argumente of faythe that when they were in daunger of death they fled vnto Iesu for succour But of an vnperfite faythe for as muche as they beleued that they were not in sufficiente safegarde as long as the Lord was aslepe When Iesus was wakened bicause he woulde by dede declare that he was the Lorde of all the elementes he rebuked the wyndes and commaunded them to cease Then he saide vnto the sea peace be still These two elementes whiche are obediente to no mortall man knewe the voyce of theyr maker And by and by the wynde alayed the waues and fourges of the water left their ragyng and fell downe and there folowed a greate calme Then the Lorde tourned hym vnto hys disciples and rebuked them for their vnbelefe Why ê™ he are ye so afrayed haue you not yet after that you haue sene me worke so many miracles confydence in me Nowe when the disciples and the other that were wyth hym in the shyppe sawe thys straunge wonder how the sea beyng a dumme and an vnruly element and the wynde likewyse a violente elemente forthwith as he had rebuked theÌ„ ceased from further ragyng and were still perceiuyng that it was a thinge passynge the state and condicion of manne sayde one of them to another Who is this whose coÌ„maundementes not onely diseases and the diuils but also the dumme elementes obey vnto He that was the soÌ„ne of man as touchynge the naturall appetites of man had not in this worlde where to reste his head For eueÌ„ dying on the crosse wheÌ„ he hadde nothynge to laye his headen he caste it downe and so yelded vp the Ghoste But here in the shyp he dyd not onelye take his reste but also layed a pilowe vndernethe his heade and slepte theron and anon a storme arose because we shoulde knowe what great daunger hangethe ouer the churche so oft as Christ sleapeth in vs. He slepethe verily when the shepeheardes pastours of Christes flocke delited wyth the coÌ„modities and pleasures of this worlde are in a sounde slepe so that yf a man pynche them or crye vpon them â—â—â—er so muche yet can they not be wakened Howe fast aslepe are those Byshops who beynge altogether geuen vnto sensualitie dronken wyth an vnlefull desyre to rule and playe the lordes and wholy set to heape vp money neyther take anye care for the flocke to them committed nor haue anye remembraunce of theyr owne soule health nor yet are moued any whit at all with the coÌ„mon peryll to awake out of theyr slepe and thinke thus with themselues What do I mad man that I am The Lordes flocke is coÌ„mitted vnto me to be fed and shortely muste I cume to the iudgyng seate of the euerlasting iudge who shed his precious bloud for these shepe whiche he put me in â—ruste withall What answere shall I than make hym I shoulde with ensample of good lyuyng haue caryed lighte before them to euerlastynge saluacion and by my naughtye sinnefull lyfe I haue bene theyr guyde to hell and damnacion I shoulde haue fedde them with the doctrine of the gospel and dyd not feede them a whit but plucked of their woolle by the rootes but spoyled them of that they hadde but slewe them In stede of a father I behaued my selfe lyke a tiranâ—t for a Byshope I was a wolfe and a robber And in the meane whyle the tempest disordereth all thynges and maketh a greate confusion Iesus who is the true heardman of the churches and congregacions slepethe dissemblynge the matter and sufferyng the storme to aryse but he slepeth so that he streighte wayes a wakethe at the crye and calling of his The shyppe that Christe as pertainynge to the body is caried in is one but she hath mo accompanyinge her There is one catholike or vniuersall churche and agayne there be manye churches Christe is lykewyse in them all And as manye as do cleane vnto the same heade beâ—ne congregacion No shyp is drouned that foloweth Christe Be they neuer so muche tossed with the waues of the water neuer so much in ieopardie of drownyng yet haue they at the lengthe good ariuall and cum safe vnto the hauen But all this while the tempeste and nyghte do plainly teache vs that we can haue no maner of ayde and succour of our owne strengthe and that all hope of saluacion is in Christ onely if a man with full hart and minde put his trust in him The deuel causeth oftetymes suche tempestes priuately to aryse in euery mannes soule For after that the nighte doth once darken our myndes wyth errours after the light of faith doth faile and the strength of theuangelike spirite be as ye would saye a slepe laid to rest in vs then do the windes of naughtye lustes arise and greatly disturbe the calme of the mynde The soule selfe is now in great hasarde there is no helpe neyther in rowing nor in sayles There is no remedie but it muste nedes perishe and go to wrecke yf Christe be not wakened out of his slepe by feruente and importune prayers If he heare not streight waies when he is called on yet cease thou not but pricke and pinche hym tyll he be a wake By him onely the calme and quietnes of the mind shall in continent be restored ¶ The .v. Chapter ¶ And they came ouer to the other side of the sea into the countrey of the Gaderenites and when he was cum out of the shyppe immediatly there mette hym out of the graues a man possessed of an vncleane spirite whiche had his abidyng amoÌ„g the graues no man coulde bynde hym no not with chaines because that when he was often bounde with fetters and chaynes he plucked the chaynes asunder and brake the fetters in pieces neyther coulde any man tame hym And alwayes night and daye he was in the mountaynes and in the graues crying and beating hymself with stones But when he had spyed Iesus a far of he ranne and worshypped hym and cryed with a loude voyce and sayed what haue I to do with the Iesus thou sonne of the moste hyghest God I requite the in the name of God that thou tourmente me not For he sayed vtuo hym come oute of the man thou foule spirite And he asked hym what is thy name And he aunswered and sayed vnto hym my name is Legion for we are many And he prayed hym
vnto thyne owne deseruinges but vnto the free mercye of God who takethe mercy and compassion vpon whomsoeuer it pleaseth him for as muche as he is debtour and bounde to no manne ¶ And when Iesus was cum ouer agayne by shyppe vnto the other syde muche people gathered vnto him and he was nighe vnto the sea and beholde there came one of the rulers of the Synagoge whose name was Iairus and when he sawe hym he fell doune at his fete and besought hym greatly saying my daughter lieth at poincte of deathe I praye the cum and laye thy hande on her that she maye be safe and liue And he wente with him and muche people folowed hym and thronged him When this seede as a man maye call it was sowen among the Gerasites the Lord Iesus passed eftsones the water That he so oftetimes chaūgeth place maketh for the aduauncyng of the gospell and the varietie of miracles monisheth vs how the teacher of the gospell ought busyly to do his deuoure whēsoeuer occasion serueth to bryng whōsoeuer he can to saluacion Nowe when he was brought ouer to the other side thither resorted afreshe a great multitude of people For like as the lodestone draweth vnto it yron so dothe benefyeence well doing allure all men vnto her Whiles the Lorde was by the water side there came vnto hym one of the rulers of the Sinagoge called Iairus This Iairus moued by the fame of Iesu came thither with the reste of the multitude For there was a thing which greued his heart very sore wherein he muche desyred the presence of Iesu. Therefore whē he sawe that Iesus was brought againe vnto the shore set al ād he was right ioyous as they are euer lowly crouchinge whiche greatly desyre any thyng although he were a ruler of the Synagoge that is a primate among stately felowes yet fell he downe at the fete of Iesu and besought hym saying Lorde my daughter a mayden of twelue yere olde in whome I reposed the chiefeste solace of myne olde age is in as greate perill of lyfe as may be lyeth now at the mercy of God cumme and laye thy hāde vpon her that thorough thy touchyng she maye be safe and lyue Iesus perceyuing well by his wordes how weake his fayth was as yet in asmuch as he made mencion of the extreme ieoperdye that she was in as thoughe he had not bene able to reliue her if she had bene deade in deede and in that he required his presence and also the touching of his hande as thoughe he coulde not beeynge absente yea and wyth a becke make whole whomsoeuer hym liste Iesus I saye promised hym to come and so folowed hym goynge homewarde a good pace geuynge thereby an ensample howe readye the pastour of Christes flocke oughte to be in procurynge soule health to al men bothe to Grekes and to barbarous nacions to them whiche are descended of noble parentage and of base linage to riche and to poore to learned and to vnlearned And as he wente there was occasion geuen him whereby to reforme the vnperfite faithe of the sayde ruler of the synagoge that by the ensample of a woman whiche the lesse that she knewe ▪ Christe by the lawe the more was she to be borne with all and excused of her vnbelefe There folowed Iesus as he wente to the ruler of the synagoges house merueilous greate multitude of people partlye bicause it was not possible to disseuer them from him and partly to behold the miracle whiche shoulde be wrought The nobilitie of the suyter made them more desirous to beholde Wherefore as eche of them preased to be nexte Iesu so was he payned with the throngyng of the people ¶ And there was a certayne woman whiche had bene diseased of an yssue of bloude xii yeares and had suffered many thynges of many physicians and had spente all that she had and felte none amendement at all but rather was worse and worse When she had hearde of Iesus she came in the prease behynde hym and touched his garmente For she sayde If I maye but touche his clothes I shal be whole And strayght way the fountayne of her bloud was dried vp she felte in her body that she was healed of that piage In this prease was there a woman that had a fylthy a shamefull and also an vncurable disease and had bene sycke thereof the space of .xii. yere for it was the bluddye flyxe whiche was in so muche the worse takynge because whyles she put great hope of recouery in Physycians that mader her manye faire promises whyles disapoynted of one she wente vnto another for boote that put her in more assuraunce of healthe and from hym agayne to another beyng continually fed with good hope and comfortable wordes she spente all that euer she had vpon them and yet for all this so lytle was she holpen by Physike that she was in muche worse case then she shoulde haue bene if it had not chaunced her to medle with the Phisicians at all who whyles they made manye large promises and payned the poore wretche with their seruiceable diligence bothe encreased her olde griefe and also added thereunto a newe that is to saye vnto her bloudy flyxe pouertie Suche vndoubtedly are the commune sorte of those that professe humaine medicine But it is oft tymes seene that healthe is gotten by vtter despairing of healthe After she began once to distruste the Physicians and they perceiuinge that she had nothynge lefte to geue them had now at the length geuen sentence that there was no hope of her recouery than began she to be nerer vnto health then she was before For God helpethe none more wyllyngly then suche a one as is cleane destitute and forsaken of all worldly succours This woman hearde but tell of Iesu and furthwith she conceyued a wonderful greate confydence of hym and preased in among the thyckest of the multitude The bashefulnes of womanhode and the fylthynes of her disease woulde not suffer her to dooe as the ruler of the synagoge dyd but she came behynde Iesu and at the lengthe when she had wyth muche a do wounde her selfe out of the prease of people whiche thruste and thronged one another then touched she hys garmente For she had suche confydence in hym that she sayde secretelye to herselfe in this wise If I maye touche but the onelye hemme of hys garmente I shal be deliuered of my disease When all the Phisicians whiche toke muche moneye to put her to payne had geuen her ouer she happened to mete with an other Physician who sodaynelye restored her to perfit health and that for naughte She was not deceyued in her truste For assone as she touched the Lordes garmente the yssue of bloude staunched the humor beeynge sodaynlye corrected whyche was wonte to yssue and well out as it hadde bene out of a quicke springe Moreouer she felte nowe agayne the selfe same strengthe and lustines in all
one from another And because they should the more profite and edifie he sent them out by two and two puttyng vs in remembraunce by this couplyng of them together of brotherly charitie without which there cummeth no profit of the ghospell He lymited vnto euery couple as it had bene to certaine deputies or lieutenauntes theyr prouince For this was verye expedient to be done for the enlargyng of the kyngdome of the ghospell He sent them out weaponlesse leste that mans aydes shoulde chalenge any thing in this heauenly busynesse Further leste theyr authoritie should haue been litle estemed for as muche as they were but fishers vnderlinges simple folkes and vnlettered he gaue theÌ„ that power wiche worldlye pryncesâ— are not able to geue to theyr ambassadours and deputies For he gaue them power to deliuer men of diseases and to caste out diuels What like thing can the Emperour geue He can geue abouÌ„daunce of golde and syluer hoostes of men battayle axes and all manoure of artyllarye engynes belongyng to warre whereof he hath great store pleÌ„tie But there is no heade officer or deputie of his who hathe so great vertue that he can by calling vpon themperous name heale so much as mennes iyes when they be bleared And he gaue this power vnto his disciples vnder condicion that they should therewith freely and without rewarde takyng helpe all those that neded the same Now to th entent they should be the better prepared to take in hande and execute that office whiche requireth suche a ministre as is quicke and spedy and not a luskyshe loyterer or sluggerde he charged them to carry no manour of baggage vitaile or weapoÌ„ with them in this iourneye saue a rodde only not a scrippe to put theyr vitayles in not somuche as breade whiche maye be carryed about without a scrip nor gyrdels laden with money neyther weare any bootes vpon theyr legges but only be â—hod with saÌ„dals to kepe the soles of theyr feete that neyther the stones shoulde hurte nor thornes pricke them and fynally to content themselues euery manne with one garment The enteÌ„te of Iesu who gaue these enstruccions was nothing els but after a grosse manour to inculke and beate into the heades of his disciples who were as yet rawe and ignoraunt howe suche a one as taketh on hym the ministracion of the gospell ought to be disburdened and free from all care of corporall thynges leste any sodaine chaunce befall that maye hyndre the encrease and procedyng of the heauenly doctrine As this busynesse was farre diuerse from worldly affayres euen so was this kynde of ambassade or legacion new and suche a one as had not bene vsed before They receyued a fourme of doctrine leste they shoulde presume to teache any thyng whiche theyr maister had not taught them before And this thyng helde they commune with the legacions of manne where it is death to passe the limites of the commaundementes or commission They are sent all of one lorde with lyke power leste any disdaine or priuye malice shoulde aryse among them They are sent by two and two together because they shoulde remember brotherly charitie and one brother ayde another They are sent to sundry places and countreyes to th ende that mo should take profite of the gospell They haue power geuen them to heale diseases but in the name of Iesu because that lyke as they receyued another mannes lerning to dispence and teache faithfully and not theyr owne so should they knowe that it was goddes power and not theyrs wherwith they cured diseases He forbad them to carry about eyther scrippe bread money or two coates because they should with full affiaunce hang vpon the promise of theyr maister and haue sure confidence to be safe from all the force and violence of theyr enemyes through his helpe and perfitlye knowe that by his prouidence they shoulde want nothyng pertayning to the temporall necessitie of the bodye For where as nothyng is able to suffice sensualâ—ie and pleasure so the leaste thing that maye be sufficeth the necessitie of nature Neyther dyd the Lorde speake these wordes meaning therby as thoughe it shoulde neuer belefull for those that be ministers and preachers of the ghospell to carry about with theÌ„ any necessary litle fardell or money since the Apostles and byshops are not in our tyme afrayed so to do Yea paraduenture it is more prayse worthy yf a man woulde on his owne propre coste and charge teache the ghospell but by suche manoure of figuratiue speakynges called of the Grekes hyperbole his entente was to plucke oute of his disciples myndes who were as yet grosse and rude all carefulnesse for those thynges that are wont to be an hinderauÌ„ce or let vnto the minde wheÌ„ it goeth about any heauenlye enterpryse els wist he well that they would not forget to speake as foloweth Thou sendest vs out to countreyes that we know not and makest vs who are naked and weaponlesse to be many wayes in ieopardye of our liues But who shall fede vs if hunger cum vpon vs who shall defende vs if anye violence be vsed againste vs who shall clothe vs if it chaunce to be colde weather Thou wylt haue vs to teache frely Thou wylt we cure men for naught But he that liueth in a straunge countrey neadeth many thynges This pensyue and filthie carefulnesse because for the most parte it springeth of distruste he earnestly went about to wede out of theyr mindes as a thyng not besemyng the greatnesse and weyghte of suche a busynesse as they were deputed vnto Furthermore the figuratiue manour of speakyng that he vseth serueth hereunto that suche thinges as he teacheth them maie the depelier be fastened in theyr rude and ignoraunt myndes For the teacher of the ghospell shoulde nothyng offende yf he ware shoes or had two coates being amoÌ„gest the barbarous people called â—etae or els yf he dyd take vitayle and a good summe of money with him beyng in gate to the sandes of Afrike or to summe nacion where as there is no ientle entertaynement and receyuing of strauÌ„gers But what thyng so euer hyndreth the procedyng of the gospell the same is vtterlye to be renounced Nowe considre me with how great a burthen they goe charged to the ministracion of the ghospell who carrie aboute with them princely ryches dignities promocions worldly pleasures and a gredie desyre to be auenged yf any thyng happen to their griefe and displeasure This fardell that Christ speaketh of here is rather in the mynde then in carying about of scrippes and superfluous clothing Who so wyll not cast awaye all these fardelles I meane of mynde the same is not meete to be the messenger and ambassadour of Iesu Christ. Likewyse there is a figuratiue speakyng in the thinges whiche he licenceth them to vse For he geueth them leaue to vse eche one a wande and a payre of sandals The lightest manoure of shooe that is is the sandall and it so saueth the feete from takyng
shorte they had nothyng els but a plaine and a symple faythe in Iesu whome they as yet knewe not perfectlye ¶ And kyng Herode heard of him for his name was spread abroâ—â— I he said Iohn Baptist is risen agayne from the dead and therfore myracles are wrought by hym other saide it is Helias some saied it is a prophet as one of the prophetes But when Herode heard of byâ—s he sayd it is Iohn whome I be headed he is tysen from deaâ—h â–ª agaynt For Herode hymselfe had sent furth mâ—nne of warre and layed handes vpon Iohn and bounde hym and caste hym into pryson for Herodias sake his brother Philippes wyfe because he had maried her For Iohn sayde vnto Herode It is not lawfult for the to haue thy brothers wyfe Herodias layed wayte for hym and would haue kylled hym but she could not For Herode feared Iohn knowyng that he was a iust man and an holy and gaue hym reuerence And when he hearde hym he dyd many thynges and hearde hym gladlye By these thynges Iesu waxed euery daye more famous then other so that his name was nowe knowen euen vnto kyng Herode For it is very late ere kynges knowe Iesu whome it behoueth firste and chiefly to knowe hym neyther are there any that know him worse and lesse for theyr soule healthe then they do After that Iesu had wrought so many and so euident miracles that no man could cauill and saye they were fayned thynges and the same myracles had done so many menne good that no manne coulde sclaunderouslye reporte and say they were done by the power and operacion of euill spirites And after diuerse menne had diuersly spoken theyr myndes and conceites what they thoughte of hym at the length Herode shewed also his opinion Iohn sayth he is rysen from death and therfore now hath he power to worke myracles Agayne other there were who taking coniecture of the prophecy of Malachy sayed howe Iesu was Helye whiche is promysed in scripture to cum againe before the great and terrible daye of the lorde There were other sum whiche denied hym to be Hely who was of greatest authoritie among the Iewes auouchyng him to be one of the meane sorte of prophetes reliued and rysen agayne When Herode had hearde all theyr opinions yet stacke he styll vnto his owne and sayd Yea this is the selfefame Iohn whose heade I caused to be striken of He is alyue agayne and beyng nowe made a faynete worketh suche thynges as passeth mannes power There was none of all those whiche beleued not that the bodies shall reliue And yet are there manye at this daye who beleue not that Christe rose agayne from death to lyfe And to th entent thou mayest here perceyue how vnright are the iudgementes of the wicked they beleued that Iohn who neuer hadde any name for workyng of miracles was aliue agayne and moste stifly denyed the resurreccion of Iesu whose godly power was so many wayes declared Consydre also the foÌ„dnesse of wicked kinges Herode affirmeth Iohn to be alyue agayne and coÌ„fesseth he hath now greater power then he had when he was firste alyue and yet for all that he in a manour maketh his vaunt howe he caused hym to deputte to death ready to slea hym afreshe yf it laye in his power Here it is expedient to heare what occasion Herode hadde to committe so haynous a dede For at the prouocacion of an vnchaste woman he commaunded Iohn to be taken and layed in yrons not for anye offence committed on his behalfe but to gratifie Herodias the daughter of kyng Areta the whiche Herodias notwithstanding she was maried before vnto Phylyppe one of the fower rulers of the countreyes of Iturea and Trachonitis the Kyng hee father by reason of a certayne debate that befell bewixt them toke awaye from his sonne in lawe Philippe by whom she had then a daughter and maried her to this Herode brother vnto the sayde Philippe but yet his enemie Iohn to th entent he might the better resemble Helye who verye frankely rebuked Achab and Iezabela could not abyde this vnchaste and filthye matrimonie but sayde vnto kyng Herode It is not lawfull for the to kepe still in house with the thy brothers wyfe synce he is not barrayne and is yet alyue Herodias who was then diuorced from her former husbande fearyng leste she should by Iohns procurement by lykewyse diuorced from this weÌ„t aboute to entrappe him and sought occasion to make him awaye but all that euer she went about came to none effecte For albeit Herode loued not Iohn hartely yet did he feare hym True vertue is of suche force that kynges and mightie princes feare it Herode knewe right well he was a iuste manne and an holy lyuer and therfore had hym in awe and reuerence and folowed his counsayle in manye thynges and gladlye hearde him speake These thynges letted the wicked womanne to destroye hym according as she purposed to do She entended mischiefe but occasion woulde not serue therunto whiche is the thing that onely lacketh vnto yuell folkes to do harme ¶ And when a conuenient daye was cumme that Herode on his byrthe daye made a supper to the lordes high capitaines and chiefe eâ—ates of Galile and when the daughter of the same Herodias came in daunced and pleased Herode and theÌ„ that sate at borde also the kyng sayde vnto the damsell Aske of me what thou wylte and I will geue it the and he sware vnto her Whatsoeuer thou shalte aske of me I wyll geue it the euen to the one halfâ— of my kyngdome And she went foorth and saide vnto her mother what shall I aske she sayed Iohn Baptistes heade And she came in streyghtwaye with haste vnto the kyng and asked saying I will that thou gyue me by and by in a charger the head of Iohn Baptiste and the kyng was sorye howbeit for his othe sake and for theyr sakes whiche sate at supper also he would not caste her of And immediatly the king sent the hangmaÌ„ and commaunded his head to be brought in and he went and beheaded him in the prison brought his heade in a charger and gaue it to the damsell and the damsell gaue it to her mother And when his disciples heard of it they came and toke vp his body and layed it in a graue Nowe was Herodes byrthe daye come a tyme verye propise and meete to worke this vngracious dede in It was besemyng that the natyue daye of a wicked kyng shoulde be polluted with the death of a man of moste holye lyuyng and godly conuersacion and that the mâ—ddes of the excessiue banketting and courtlye delicacies shoulde be distayned with the cruell murtheryng of an innocent and gyltlesse person Wherfore when that in the honoure of his byrth daye he made a souper of gorgious and excessiue furniture to the princes capitaines and great estates of Galile because there shoulde be the moo present to beare witnesse of his crueltie
be not able to attayne that secrete wysdome whiche S. Paul speakethe of amonge such as are perfite then the hem of his garment touched so that thy faythe be perfite wall shall restore the to health The hemmes of the Phariseis garmentes be they neuer so brode are not of power and vertue to do the lyke There is nothyng so lowe in the Lorde Iesu that through fayth geueth not healthe ¶ The .vii. Chapiter THus went the ghospell forward among the simple and lightly beleuyng people But it had not lyke successe amonge the Scribes and Phariseis who thought in theyr owne conceiptes that they had in theyr keapynge the castle of all pure religion and true doctrine and scantly estemed the vnlearned and ignoraunt sorte of the commoÌ„ people for men For of the priestes there is scarcely any where any mencioÌ„ made but when Iesus should be put to deathe Therefore lyke as in Comedies or playes there are diuerse sceanes and pageauntes to the intent that by the comparing together of sundry persons and matters euery thing maye the playnlyer appeare so in thys euangelyke busines the Lorde Iesus so ordred all thynges that were doen from tyme to tyme that it shoulde playnlye appeare to all men after they sawe howe ready the simple people and Gentyles were to beleue howe vncurable was theyr froward obstinacy who of congruence ought to haue refourmed other if they had been hard of beliefe To the vnlearned and common sorte it was sufficient for the recoueryng of theyr health that they touched but the hem of Christes garment But the Phariseis were neuer the better neyther for that they vnderstode the prophecies and foresayinges of the Prophetes neither because they had so oftetymes heard Iesu preache vnto thâ—m the heauenly doctryne nor for so many miracles as they had sene him woorke before ¶ And the Phareseis came together vnto him diuers of the Scribes whiche came from Ierusalem And when they sawe certayne of his disciples eate bread with coÌ„mon that is to saye with vnwashen handes they complayned For the Phariseis and all the Iewes â–ª excepte they washe theyr handes ofte eate not obseruing the tradicions of the elders And when they cum from the market except they washe they eate not And manie other thinges there be whiche they haue taken vpon them to obserue as the washyng of cuppes and censes and brasen vessels and of the tables Nowe after all this was doen thither came certayne of the Phariseis and Scribes in companye together forsoth a worshypfull sorte of gentilmen and worthy to be had in greate reuerence and the more a greate deale because they came from Ierusalem where they bare men in hande that the well of godlynes and holy doctrine was whereas in deede there was the verye well springe and head of all ambicion all hipocrisie and all vngodlynes These felowes because they thought themselues ryghteous men and well learned came not hither to learne any thing of Christ neither to be healed but to picke quarels And loe byanby was there a ready occasion for them so to doe This occasion beyng much desirous therof they toke of the supersticious obseruacion of ceremonies whereof rysen almost all quarelinges and wrongfull accusacions amonge christian men The Iewes call that common whiche is vncleane and vnholy abhorryng all impuritie and endeuouryng in no wyse to seme to haue any where any maner of vncleane or filthye thyng And this cleanesse they measured not by puritie of mynde the whiche is the onely and true puritie before God but by corporall ceremonies And of these ceremonies a fewe were commaunded by Moyses lawe not to this ende that they shoulde be earnestly obserued for euer but partly to the entent the ignoraunte and disobediente people should by this meanes accustome theÌ„selues to obey Gods commaundementes and partely because they should by suche mauer as a manne would say of shadowes and rudimentes be by litle and title enâ—tructed to those thinges that belong vnto true godlynes which is in the soule of man Nowe sum of them not contented with the ceremonies commaunded by the lawe added thereunto constitucions of their owne makyng out of numbre whiche the Phariseis more rigorously compelled the people to kepe then suche thynges as were commaunded by God alwayes and euery where to be obserued And for suche folishe trifles they chalenged the prayse of holines and brought the people in a fonde beliefe that they were made holy therby and finally the whiche was a muche wickeder deede they wente aboute to forge a matter of vngodlines or heresy against their neighbour for the breache of suche ceremonies thobseruacion wherof conduced nothing at all vnto true godlynes For when they saw certayne of his disciples eate meate with vnwashed handes that is as they vse to speake with commune and vncleane handes they rebuked them as wicked persons and theyr maister too who had naughtely instructed them They condemned not this facte because it was either of it owne proper nature vicious or els forbidden by almightye God but because it disagreed with their vse and custome Assuredly the wurst rule that can be to iudge by is to disalow any thyng because thou vsest not to do the same For it chaunceth many tymes that the folishest thinges of all grow to a commune custome whiche ought not in any wyse to be made the rule of godlines in asmuche as puritie is to be estemed not by custome but by those thynges whiche are true and commaunded by God But the Scribes Phariseis yea and almoste all the whole packe of the Iewes most folishely iudgeing puritie of mynde to stande in corporall thynges dyd contrarie to this supersticiously obserue the maner taught them not of God but of theyr forefathers and elders in suche wyse that yf they had been in daunger to sterue for hunger they woulde haue eaten no meate vnlesse they had first washed theyr handes And yf they be compelled to take theyr repaste ofte tymes a daye then washe they ofte tymes and therfore suppose that they cumme cleane vnto the table Further if they retourne home from the market then do they as though they had gathered sum filthe by touching of the people washe theyr whole bodies afreshe before they eate any meate wheras all this while hauyng theyr soules moste polluted with hatred enuy ambicion couetousnes hypocrisye and manye other detestable vyces they neuer haue anye mynde of washyng at all These and suche other like tradicions were taught them of theyr forefathers besydes the constitucions of the law wheras the law expresly forfendeth that anye thynge be eyther added â–ª or taken awaye from Gods commaundementes Neyther thought they it sufficient ofte tymes to washe theyr bodies therby to appere the cleaner They washed also theyr cruses theyr brasen vessels and theiâ— tables ¶ Then asked hym the Phariseis and Scribes why walke not thy disciples accordinge to the custome ordeyned by the elders but eate bread with vnwashen handes He answered and sayed vnto
in dede Therfore Iesus eftsones humbled himselfe to theyr lownes and forsakyng the toppe of the mountayne came downe to the reste of his disciples and the multitude Here remembre thou that art a preacher of the ghospell howe muche more it becuÌ„meth the to humble and abase thyselfe to the capacitie of the weake the whiche wast once lyke weake as they be yf thou haue any hygh or excellent qualitye in thee the same is Christes and none of thyne ¶ And as they came doune from the hyll he charged them that they shoulde tell no man those thynges that they had sene tyll the sonne of manne were risen from deathe againe And they kepte that saying with them â–ª and demaunded one of another what the rising froÌ„ death againe shoulde meane And they asked hym saying why then say the Scribes that Helyas muste fyrst cum He answered and sayd vnto them Helias verely when he coÌ„meth fyrst restoreth all thynges And the sonne of man as it is wrytten of hym shall suffre many thynges be sette at naught But I saye vnto you that Helyas is come and they haue done vnto hym whatsoeuer they would as it was wrytten of him As they were cummyng doune from the hyll or ere they camme to the multitude the Lorde Iesus forbad those three to tell any bodye what they hadde sene tyll after the tyme that the sonne of manne were rysen agayn from the dead Other heretofore when they were lykewise commaunded to holde their peace did so much the more blase abrode those thinges whiche they were charged not to disclose But these .iii. bycause they heard the fathers voyce saying heare hym c. did as they were commauÌ„ded kepe secrete what they had seâ—e insomuch that they disclosed it not to the residue of the Apostles before the time appointed They wyste not what the matter meante but yet they supposed there was some earnest cause why Iesus woulde not haue it published vnto the people before his resurreccion were knowen For what other good shoulde they haue done by tellyng it abrode but made themselues a laâ—ghyng stocke vnto they faythles Who woulde haue beleued it to haue been matter in dede that Iesu had appeared in such wyse syth menne shoulde se hym sone after putte to so muche shame and villany and in conclusion suffer death vpon the crosse But the disciples whoe durst not after they had once hearde the fathers voyce distruste the wordes of Iesu not vnderstandyng what he meante by these wordes ensuing When the sonne of manne shall ryse from death c. fell to reasoning the matter among themselues and supposed verely that incoÌ„tinent after his resurreccion the glory of that kyngdome shoulde begynne whereof they had nowe taken a saye howbeit there was a certaine scruple or doubt whiche made muche against them and that was because his death was at hande the whiche he had ofte tymes warned them of before promisyng he would relyue on the thyrd daye after thesame But they had learned of the prophecy of Malachy howe Hely should come before the great daye of the Lorde And because they coulde not assoyle this doubte among themselues they moued the question to Iesus Lord say they thou hast perfourmed thy promise We haue seene the brightenes of the kyngdome of God Therefore we beleue that after thy resurreccion thou wilt cum in semblable likenes and suche a one as thou diddeste whylere appeare vnto our syght But what is the cause that the Scrybes takyng theyr authoritye of the prophecy of Malachy doe saye that the same daye shall not come vnlesse Hely the Thesâ—ite come before to make the people in a readines agaynste the cumming therof leste the Lord smyte al menne with cursyng Certes Hely whome we sawe with the in the mountayne is not yet come Neyther is there as yet anye thynge done by hym Therefore eyther the kyngdome of God shall not come byanby after thy resurreccion or els there is an other sence and meanyng of the prophecy then the Scribes doe teache Unto this question of the disciples the Lorde Iesus made a doubtfull aunswere for that they were not as yet receyuable of the whole mystery hereof For abhorryng those thynges whiche pertayned a greate deale more vnto theyr saluacion they dreamed onely vpon the glorye of that kyngdome whereof they had taken a taste perceyuinge not howe this is also the kyngdome of God when the holy ghoste the ghospell beeing sprede abrode and euery where preached subduethe all the puissaunce bothe of this worlde and also of oure ghostlye enemy the deuyll That kyngdome beganne to appeare what tyme the lame walked the blynde sawe the dumme spake the lepers were clensed and the deuils caste out Nowe whan this kyngdome shoulde come whereof they had a litle before taken a taste the Lord would not haue them to knowe yet to thintente they should more pacyentely take his deathe whom they loued out of measure he suffred them to dreame for a whyle that the bryghtnes of the same kyngdome shoulde shortelye cumme whereof there was a saye geuen in the mountayne Therefore he temperethe hys answere so discretelye that he approueth the prophecye and yet dothe not altogether condemne the interpretacyon of the Scrybes but only reproueth theyr vngodlye argumentacyon wherby they concluded that the kyngdome of God was not yet come because that same Hely whiche was promysed long agoe of the Prophete Malachy had not as then appeared in the worlde For nowe the spyrytuall kingedome of God whiche thynge the proude Scrybes and Phariseis vnderstode not began to come Nowe was Hely after the mysticall vnderstandynge alredy come Therefore Iesus sayde bothe that whiche Malachy prophecyed of Hely and also that whiche the Prophetes spake before of the sonne of man shal come doubtles You reade of Hely how he shall come before the great â–ª and dreadfull daye of the Lorde to tourne the hartes of the fathers to theyr chyldren and the heartes of the chyldren to theyr fathers to th entent that the yonger sorte and posteritie maye perceyue howe that is already come and perfourmed whiche theyr forefathers and elders awayted for Therefore this Hely goynge before restore the all thynges and amendethe whatsoeuer is not right leste the Lorde come to the great mischief and vengeaunce of all men if he fynde them vnprepared But like as the prophecie of Malachy speakyng of Hely the forecurrour is true euen so are the prophecies of other Prophetes like true whiche foretell howe it shall cumme to passe that the sonne of manne or euer he shewe hys maiestie shall suffer many thynges shal be sette at naught be mocked and in conclusion putte to death Yea to saye the truthe whatsoeuer was prophecied of Hely to cumme is already accomplished and fulfylled the whiche thing beyng as yet vnknowen vnto the Scribes and Phariseis I disclose vnto you my deare frendes For Hely is already cumme whoe shewed how the kyngdome of God was present
the acte of him who went about to wryng out of the man a notable faythe for the ensample of other and his pleasure was to teache all men by this blinde man howe by what meanes light maie be extorted or gotten perforce of Iesu. The fyrst hope to obtaine light is to haue Iesus to stand still at our crying The secoÌ„de to be called vnto him eyther by the teachers of the ghospell or els by the secrete inspiracions of the holy ghost For the blynde man could not go vnto hym vnlesse he had bene led and guided by holy scripture which we ought in no wise to despise although it be ministred by maÌ„ The Apostles and preachers of the ghospell do happily call a blynde maÌ„ when they call him at the coÌ„maundemeÌ„t of Iesu. But nowe adayes they call without his coÌ„maundement not vnto him but to the aydes of humaine Philosophie or Heathen learning to thobseruacion of Moises law to the coÌ„modities pleasures of this preseÌ„t lyfe Assuredly these â—allers make the blinde more blinde then he was before But the Apostles obeyng their maisters coÌ„maundement called this man vnto Iesus and so true is it that they dyd not crie brable against him as the people did that they put him hauing good hope already in more hope and comforte saying Be of good chere aryse Iesus calleth thee The blinde man conceyued so great hope herewith that he cast awaye his cloke whiche defended hym againste the cold weather and skypped out of the place where he sate and ranne to Iesus Here will I staye the a lytle while good reader because thou mayest marke the greate readinesse of mynde and feruent courage of this blynde begger Howe ofte arte thou called vnto Iesus doest neither caste awaye thy cloke or maÌ„tell nor skyp out of thy deÌ„ne of misery nor run vnto hym the calleth thee but tournest thy backe but lingrest from day to day but castest doubtes but â—â—dest cauillacions and fayned excuses but waxest luskyshe in thy fylthe and darkenesse haddest rather aske an almes of the worlde in a foule beggerly cloke then receiue light of Iesus wherein is conteyned the summe of all felicitie What a goodly and faire vesture is the garment of innocencie and cleane lyfe What a foule mantell hath he that is clothed with lechery with couetousnesse with excesse and ambicioÌ„ Howe vile and wretched a begger is he whoe for a small and corporall commoditie croucheth and kneleth vnto this world Howe miserablye blynde is he that neyther knoweth himselfe nor almightye God his maker As ofte as thou arte called from this miserable wretchednesse vnto Iesus either when thou readest the ghospell or hearest thesame preached or els whan thou art drawen by a certaine secrete inspiracion of the holy ghoste why doeste thou not then all thynges layde aparte that are wonte to let and hinder a man to attaine so great felicitie leape vp vnto the hope of a better life Why runnest thou not with moste sure faythe vnto Iesus whiche onely is able to geue the light and will geue it to all men Iesus cometh vnto the he calleth the and doest thou again for thy part grutche to mete hym Thou pynest and wyddrest away euen tyll thy dying day in thy darkenesse but thou shalt not euer haue Iesus passing by the. Certes after death he calleth no manne to saluacion but to iudgement When he passeth by here in this worlde he heareth him that cryeth haue mercy vpon me here he standeth still here he calleth here he giueth light This begger hath made the ashamed of thy slouthfulnesse vnto whom the Lord when he was cuÌ„men vnto him sayd What ayleth the to crye what wilt thou haue me to do vnto the what â–ª knewe not Iesus why he cryed knew not he what he shoulde doe That is not so but all this was done for our custruccion Many beleued that this blynde man loked for an almes of the lorde because he was a begger For so nowe a daies many crye vnto Iesus Lorde haue mercy vpon me And beyng demaunded what they sue for what they desyre to haue one sayth graunt that I maye be riche an other that I maye gette an office this man that I maie haue a wyfe with a good dowrie an other geue me bodilye strength geue me long lyfe or graunt that I may be auenged on my enemy But these thinges Iesus many times taketh awaye from his frendes because it so behoueth for their saluacion The euangelike begger desyred none of all these thinges For he knew right well what ought to be desyred of Iesu. Therfore let vs both heare and folowe hym Rabbone sayeth he that is as muche to saye as my maister make me to see For being careles for all other thynges he desyred nothing els but light whereby he might see God and his sonne Iesus whom to knowe is euerlasting lyfe For in scripture to knowe God is nothing els but to see God O very Euangelike and christiaÌ„ praier How fewe wordes hath it but how great faith Doubtles this is that short prayer whiche pearceth the heauens Therfore Iesus answered Go thy way thy faith hath purchased the helth He is not byanby a man vndoen and cast awaye whiche seeth not awhit with bodelyiyes but whoso seeth nothing at all with the iyes of his soule thesame cannot be saued To haue recouered these iyes is life euerlasting Heare this saying thou pharisaicall felow whosoeuer thou be that sayest I ascribe my safety to myne oft fastinges to my long prayers to mine almesdedes and my sacrifices and for that cause thou criest not with the begger haue mercy on me but sayest geue me the reward due vnto my deseruinges Now Iesus doth contrarily ascribe saluacion vnto faith and not vnto woorkes The blinde man streyght wayes recouered his sighte not because he deserued it but for that he beleued And being commaunded to go his waye he folowed Iesus Lighte is geuen the freely thy blindnes is taken awaye for naught Afterward thou art left to thyne owne arbitrement whether thou wilt vse the gift of god aright or no. Thou art not compelled to folow thou hast onely power geuen the to see Iesus go now whither thou wilt but at thyne owne auenture What did that blessed blinde man Heretourned not backe agayne to his beggerly cloke or mantel he retourned not to his olde beggerye but forgote all these thinges and folowed Iesus in the waye It auaileth but litle to haue knowen Iesus vnlesse thou do thy deuoire to folowe him whom thou seest Iesus goeth straight to the crosse hither muste thou folow hym after thou hast once recouered thy syght a gain As long as thou art blynd thou maiest crye Iesu haue mercye vpon me but thou canst not folow him this way before thine iye syght be restored For who would folow him that willingly geueth his soule to death onlesse he saw by fayth that worldly reproche were the waye to euerlasting glory that bodily
tourmentes and affliccions were the waye to euerlasting ioyes that death were the way to lyfe eternall These thinges the quicke syghted of this world see not perfitely who do not onely with all theyr iyen loke after rule riches honoures pleasures and long life but also endeuoyre themselues to get thesame by vnlefull meanes as by counsayling before with Astronomiers Soothsayers Inchaunters or Necromanciers These thinges I saye they onely see whiche beleue the doctrine of the gospell and haue sure truste that they shall receyue and enioye the reward promised in thesame The .xi. Chapter ¶ And when they came nie to Ierusalem vnto â—ethphage and Bethany besides mounte Oliuete he sendeth forthe two of his disciples and sayth vnto them Go your waye into the towne that is ouer against you and assone as ye he entred into yt ye shall find a Colte bound whereon neuer man sate lewse him and bring him hither And yf any man saye vnto you why doe ye so say ye that the lord hath nede of him and streyght way he will send him hither And they went their way and found the Colte tyed by the doore without in a place where two wayes mette And they lewsed him And diuers of them that stode there sayde vnto them what do ye lewsing the Colte And they sayde vnto them euen as Iesus had commaunded And they let them go And they broughte the Colte to Iesus and cast theyr garmeÌ„tes on him And he sat vpon him And many spred theyr garmeÌ„tes in the waye other cut downe braunches of the trees and strawed them in the waie And they that wente before and they that folowed cryed saying Hosanna Blessed is he that cummeth in the name of the lorde Blessed be the kingdome that cummeth in the name of him that is Lorde of our father Dauid Hosanna in the highest THat thing was not yet wrought in the mindes of the disciples whiche Iesus expressed and set out by a figure in the blind man They yet sawe not perfitly with their inward iyes how happy is the death of those that folow Christes deathe They yet dreamed vpon this worldly kyngdom The lord therfore because he woulde the better fasteÌ„ this in their mindes how such as will folow him ought in no wise to desyre the kingdom of this world shewed them a spectacle wherby he derided and laughed to shorne all worldly pompe glorye as a thing that lasteth but for a season and soone shall perish yet by the same he plainely declared that he could haue commaunded whomsoeuer he woulde to do what it had pleased hym saue that his will and pleasure was rather to obey the wil of the heauenly father Finally he woulde haue all menne to know howe he was the selfesame persone whome the Iewes awayted for to cumme so many hundred yeares before according to the prophecies and foresayinges of the Prophetes for the saluacion of the whole worlde When therefore he approched and was nye vnto Hierusalem for he was by Bethphage and Bethany whiche are two litle townes in the mountaine called mounte Oliuete from whence a manne might haue sene Ierusalem he sente oute from thence two of his disciples geuing them in commaundement to do as foloweth Go ye saith he into that towne whiche you see yondre directly against you and by and by as ye be entred in you shall finde an Asses foale tied at the gate the whiche is not yet broken and whereupon no man hath ridden vnto this day leuse it and bring it hither vnto me And if any man aske you the question why you vntie it say again the lord hath nede of this and straight waies he shall send it hither to me The disciples went their way as they were bidden and so came and found an Asses foale tyed before the gate in a place wheras two wayes met and leused it In the meane while some of those that stode by when thei sawe straunge ment vntie the foale saide vnto them Syrs what meane you Why vntie you the foale The disciples made no other aunswere then the lorde commaunded them to make saying the Lorde hath nede herof The other notwithstanding it was vnknowen vnto them whom they called theyr Lorde did yet let the foale goe without anye further questioning or reasoning the matter with them The disciples after they had vntied it broughte it vnto Iesus Here I woulde haue the earnestly monished good reader that not onely the wordes whiche Iesus Christ spake but also whatsoeuer he did all his lyfe long was not doen at all auentures but by the counsayle and wisedome of god for mannes erudicion For there is nothing that hath not in it either an ensample set out to th entent to moue and styrre vs to vertue and godly lyuyng or a representacion of the olde prophecies or a fulfilling of the fygures wherwith the lawe dyd as it had bene with certaine darke misteries or riddles sygnifie Christe or els a sygnificacion of thinges that afterwardes shoulde happen and cum to passe And wheras the misticall sence of euerye thing is diligently to be searched out yet the more he approched vnto the tyme of his death when the busynesse of oure saluacion shoulde chiefly be wrought the more holyer mysteries were all thynges full of For nowe was that tyme at hand the whiche he greatly thirstyng and desyring all mennes saluacion spake of before saying when I shal be lifted vp from the earth I will draw all thynges vnto me For there was not roume ynoughe in Iewry for his charitie And there the fruite of the ghospell dyd not counteruayle the labour and diligence of the tiller For this cause Christe sent for the wilde and vnbroken asses foale wherupon no man had sytten before This foale signifieth the Gentiles who neyther obeyed the lawe of nature nor were vnder Moses lawes For vpon the Asses that is to saye the Synagoges backe both Moses and the prophetes had ridden Certaine of the newe disciples are nowe sent out to call the Gentiles who call them not to Moses but to Iesus Here woulde there not lacke some whiche woulde brable and speake against them and saye What do you why vntie you the foale For this foale had both many and also vncertaine Maysters and was tyed and stode where two wayes met Whoso is not obedient vnto goddes commaundementes hath as manye maisters as he hath vices that he serueth and is subdued vnto and is so tyed that he hath no house but standeth in sight where two wayes mete readie for euerye manne that wyll take hym But when Iesu calleth no man hathe power to resiste The Iewes cryed and sayde This saluacion is oures by promyse Why then are the Heathen Idolatours ioyned with vs Unto them aunswere was made he that is the Lorde of all hath nede of suche foales He is nowe wery with labouring in vayne among the Iewes and desyreth to reste hym vpon the vnbroken foale That this foale is vnbroken doeth not displease hym
be ours And they toke him and kylled hym and caste hym out of the â—yney â—rde AFter the priestes Scribes and head menne hadde by reason they perceiued the traine that was made for them auoyded as well as it woulde be the inconuenience of this question the lorde Iesus put forth vnto them another question by waye of a ridle or darke parable whereunto whiles they vnaduisedly aunswered they bothe condemned theyr owne wickednesse and also graunted that the authoritie whiche they had hytherto somuche bragged and boasted on ought worthily to be taken awaye from them and geuen vnto other The parable was suche A certaine man planted a vyneyarde and hedged it round about lest it should be open for man and beast to runne into digged therin a cesterâ—e to receiue the newe wyne and builded also a tower to defende it with all When it was in this wyse sufficienty furnished with all necessaries therunto belongyng he let it out to hier to husbandmen â–ª and anon as he had so done he went into a straunge countrey And when grape time was cum he sent his seruaunt to the same husbandmen vnto whome he had set it out to receiue of them the fruite therof But they being in a conspiracie toke the seruaunt and all to beat hym and sent hym home agayne emptie This notwithstanding the ientle landlorde sent againe another of his seruauntes But they now made worse throughe his lenitie and gentlenes cast stones at hym and brake his head and sent hym likewyse awaye agayne all to reuiled without anye fruite but laden with iniuries Yet for all that thesame moste gentle lorde weÌ„t not about in all haste to be auenged but nowe the thyrde tyme sente another seruaunt and him also they slew Agayne after he had sente diuerse of his seruauntes one after another the ende and conclusion was that eyther they bet them all or els slew them He had then left his onely sonne whom he loued teÌ„derly Therfore because that of his wonderfull gentlenesse he woulde proue all the wayes and meanes that myght be to reconcyle them laste of all he sent hym also vnto them thynckyng thus with himselfe Although they haue despised my seruauntes yet at the least wyse they wyll reuerence this my sonne But the malice of the husbandmen conquered all the lordes clemency goodnesse When they sawe howe his sonne was cum then fell they in a conspiracie together for a more mischieuous purpose Here now sayd they is the heire cum let vs kill hym and by this meanes the whole herytage shall be ours Then layde they handes on him and cast him out of the vineyard slew him ¶ What shall therfore the Lorde of the vyneyard do He shall cumme and destroie the husbandmen and let out the vyneyard vnto other Haue ye not red this scripture The stone whiche the builders dyd refuse is become the chief stone of the corner This is the lordes doing and it is maruaylous in our iyes They went about also to take hym and feared the people for they knew that he had spoken the parable agaynst them And they lefte hym and went theyr waye When the lorde had made an ende of this parable he asked the priestes and scribes What shall therfore the lorde of the vineyarde do vnto suche husbaÌ„dmen They not markyng whereunto the parable or similitude tended so answered the lorde that they gaue sentence directly against themselfes He shall cum say they and punishe the husbandmen and set out the vineyard vnto other more faythfull and trustie persones When Iesus had alowed this answer he added a testimony out of the pâ—â—â—e seekyng for an interpretacion of them who professed the knowledge of the lawe Haue ye not read saythe he this scripture folowyng Thesame stone whiche the builders refused is made the head stone of the corner This was the lordes doing and it is meruailous in our iyes Here awakened they and perceiued how theyr mischieuous purposes were not vnoweÌ„ vnto Iesus and vnderstood also that theyr vncurable malyce was plainly described by this darke parable God committed vnto them his people as a vineyarde diligently fournished with all thinges belonging to the discipline of godlynes to be well husbanded Then he as though he had bene in a strange countrey suffered them to doe therwith what them liked But they husbanded it to their owne profit and commoditie and nothing for the lordes behoofe who ought of ryght to haue receiued the fruite therof When they were slacke and neglygent in doing of their duetie he warned them therof by diuerse prophetes but for all that they waxed euery day worse and worse and at the length wâ—re redy to expulse Iesus his only sonne out of IerusaleÌ„ and put hym to death perswadyng themselfes that he being once slayne they should be the onely lordes and proprietaries of the vineyarde But contraryewyse it was then to cum to passe that by the moste iuste vengeaunce and punishment of God whom thei had so many times and ofte despised the temple and soueraigntie of religion shoulde be taken quite from them and geuen to the apostles For afterwarde Iesus who was by theÌ„ as a naughty stone cast out of the building of the Synagoge was contrary to theyr expectacion chosen by the wyll of God to be the head corner stone in the building of the church that shoulde be builded bothe of the Iewes and Gentiles to th entent that he beyng the middle and vnmoueable stone should hold together those two peoples as it were bothe the walles of the same churche in one euangelike and christen faythe They vnderstoode the Parable they knewe the Prophecye and yet blinded with obstynate malyce would not tourne from their wickednesse but for feare of the people that stode rounde aboute them went theyr waye from Iesu entendyng to bryng aboute by pryuye traynes and subtyltie what they could not openly doe Surely there is none so mischeuous a kynde of manslaughter as that whiche is cloked with a colour of iustice and holynesse And they sent vnto hym certayne of the Phariseis and Herodes seruauntes to take hym in his wordes And assone as they were cumme they sayde vnto hym Maister wâ— knowe that thou art true and carest for no man for thou consydered not the outwarde appâ—ranÌ„ce of men but teachest the waye of God truely Is it lawful to pay tribute to Ceasar or not ought we to geue or ought we not to geue But be vnderstode theyr simulacion and sayd vnto them why tempte ye me Bryng me a peny that I maye see it And they brought it And he sayth vnto them whose is this Image and superscripcion And they sayd vnto hym Ceasars And Iesus answered and sayde vnto them Geue to Ceasar the thynges that belong to Ceasar and to God the thynges whiche pertaine to God And they maruayled at hym Wherfore makyng as thoughe themselfes had been quiet and no medlers they set a worke certayne notable wicked personnes of the
the byrth of thy sonne all suche as do thirst the cummyng of Messias This Messias beeyng as it were the sunne in the skye thy sonne shall go before as it were a certayne day sterre to geue knowlage afore by his woonderfull brightnesse that the arisyng of him is euen at hande which shall on euery syde put awaye the derkenesse of all the whole vniuersall worlde In dede the other shall be out of all comparison moste greatest but yet thy sonne too lyke as he shal be muche inferiour to the other so shall he in dignitie excell and passe all the reste of the other Prophetes that hitherto haue been For he shall in veray dede be great not only in the opinion of men but also in the iyes of the Lorde vnto whom no man is great but by the vertues and gyftes of grace whiche himselfe doeth frankly geue For he shall be great not in worldly richesse and ruffleyng porte of this lyfe or in worldely dominion but rather by the contempte and despisyng of those thinges which make certayne persones great in the iyes of men And the lesse that he shall desyre the commodities or welth of this worlde somuche the more plenteously shall he be couched full of gooddes heauenly ¶ Wyne also and strong drynke shall he not drynke and he shall bee replenished with the holy ghost euen from his mothers wombe and many of the chyldren of Israel shall he turne to their lorde God And he shall goe before hym in the spirite and power of Helias to turne the hertes of the fathers vnto the chyldren and the vnbelieuers to the wysedome of the iust men to make ready a perfecte people vnto the lorde And as for all kynde of excessiue or delicate fedyng withall the other obiectacions and pleasures of the body he shall so muche abhorre that he wyll not at any tyme drynke any wyne or any other delicious or strong drynke ne any liquour at all that is hable to take awaye so briete from a manne or to distemper his braine For these filthy delites of sensualitie haue no place in such an one in whose breste the holy ghost hathe taken possession afore to dwell in which holy ghost shall replenishe the mynde and soule of thy sonne euen whyle he lyeth secrete within the enclosure of his mothers wombe that he may play the parte of a Prophete in gesture before he be able to haue any vtteraunce of woordes by speakyng And in short processe of yeres whan the gyftes of the spirite of God shall haue growen as his yeres and age shall do he shall worke wondres on the one syde by the exaumple of his moste holy life and on the other syde through suche his preachyng as men shall maruayle at For accordyng to the prophecie of Malachias many of the children of Israel beeyng fallen from the fauour of God by reason that whyle they bearyng themselfes bolde on the carnall lawe tooke no regarde to do those thynges whiche the figures of the lawe do signifie he shall conuerte to theyr Lord God preaching with great frankenesse and plainnesse the kyngdome of God to be at hande exhortyng them to the repentaunte emendyng of theyr former lyfe makyng withoutwarde baptisyng in water a foreprofer to the abolishyng of synne whiche abolishing of synne was to come through Messias and finally vnto all persons openly shewyng that same manne whom God for this purpose would shortly after send into the worlde that by hym alone and onely euerlastyng saluacion should come vnto all men Thissame Messias shall first come as a poore humble mā of lowe degree to the ende that he may conferre geue euerlastyng saluacion vnto all persons putting their trust affiaunce in hym Then afterwardes shall he eftsones come in maiestie to geue rewardes vnto euery one accordyng to their dedes that is to were to the good and the godly euerlastyng lyfe and to the vnbeleuyng and wiked persons euerlasting death And lyke as by Malachias prophecie Helias shal be the foremessagier of his second cumming to prepare the heartes of mē by his preaching agaynst that same great and terrible daye of the Lorde ryght so shall thy sonne be the foremessagier of the former cummyng in whiche God by his sonne Messias shall descend downe into the yearth to lure prouoke all persons in generall without excepcion by Iohns preaching vnto the knowledge and loue of himselfe And for this poynte he shall of a great many he thought to be Helias Neyther shall he without good cause be sayd to be Helias in that he shall in the spirite and power of Helias come before the cummyng of the Lorde to the ende that as the Prophete Malachias hath wrytten he maye turne the hartes of the fathers to the children wherby the Iewes who haue so farre growē out of kynde and fallen from the holy trade of their forefathers may amende and come agayne to better grace and that thesame Iewes beleuyng in the woordes of Messias by whom God shall speake vnto them may truely deserue to bee called the children of Abraham in that they folowe the prompte readynesse of beleuyng whiche was in Abraham and also that suche persons as whyle they cleaue fast to the outwarde rynde or barke of the lawe do not vnderstand the minde and effectuall pith of the lawe he may conuerte and bryng vnto the wysedome of the iust whiche haue learned that vnder the vtter playster or pergetyng of the lawe there lyeth hydden some higher pointe and some holyer matter the whiche shall ere long be vttered abrode by the preachyng of Messias who shall perfeitely accomplyshe and fulfyll the lawe in the right kynde as it ought to be but thy sonne beeyng as a waye leader vnto the heauenly preaching of thissame Messias shall prepare the heartes of menne that he may deliuer vp vnto Messias at his cumming a people not vtterlye vntraded or vnentred in his discipline but somewhat prepared already and instructed therunto with the agnisyng and knowledgyng of theyr owne synfulnesse with the expectacion of the kyngdom of heauen and with feling a great misse and lacke of the Messias to come For so was it thought best vnto almyghtye God by castyng fyrst of all certeine entreinges and principles to bryng man whiche had been fallen to vtter ignoraunce and wickednesse a lytle and a lytle by degrees vp to the highest poyntes of godly perfeccion And Zacharie sayed vnto the Aungell vp what token shall I knowe this For I am olde and my wyfe is well stricken in age And the Aungell aunswered and sayed vnto hym I am Gabriell that do stand in the presence of God and am sent to speake vnto the and to shewe the these glad tydinges And beholde thou shalt be dumme and not hable to speake vntyll the daye that these thynges come to passe because thou diddest not beleue my woordes whiche shal be fulfilled in theyr tyme. The Aungell vsyng all thissame frendely talke zacharie hath nowe
and glory we had bene bondeseruauntes to the carnall luste of concupiscence to couetise and vnto the deiuill Therefore we muste now truly serue our said captayne not as oure forefathers dyd with idle solemnisyng of holye daies not with supersticion of honouryng the fyrst daye of euery newe moone not with absteinyng from one meate more theÌ„ from an other not with killing of beastes in sacrifice which thinges haue nothing but an outward semblauÌ„ce and shewe of holinesse in the syghte of men but with purenesse of conscience and with perfeict clennesse of lyfe whiche is the seruice most acceptable in the syght of God who hath no regard vnto carnal oblacions but vnto the godly deuocion of the herte as one that louethe to haue sacrifyce dooen vnto hym of his own gyftes Neither must this seruyng of God be shewed or doen at these or that daies by our owne ordeinaunce therunto prefixed or appointed as hitherto customably hath been vsed but continually all our lyfe throughe out For at no tyme shoulde there bee any ceassyng or slackyng from dooyng suche sacrifice as this but loue and zele to god warde beeyng on s freelye geuen vs ought with holy conuersacion and with deuoute appliyng of our selues from tyme to tyme to be styll more and more encreased ¶ And thou childe shalt bee called the Prophete of the highest for thou shalt goe before the face of the Lorde to prepayre his waies to geue knowelage of saluacioÌ„ vnto his people for the remission of synnes through the tendre mercy of oure God whereby the daie spryng from an high hath visited vs to geue light to them that sate in darkenesse and in the shadow of death to guide out fere into the waye of peace Happy therefore by the free goodnesse of God and blessed are we to whome according to the saiynges of the Prophetes is nowe thus geuen a mighty redemer and a salueoure whome no power maye vanquishe or withstand But by the free goodnesse of the same God happye and blissed arte thou also o my litle babe whiche arte thus specially chosen and appoynted to be the foregoer and messagier of so great a captayne For lyke as the day sterre goeth before the arisyng of the sunne causing men to awake that lye sluggyng in slepe and to loke for the clere day lyght whiche draweth nere euen so the comming of the lorde beyng nowe at hande who hathe fullye decreed and entended by his onely sonne to come and visite this presente worlde which we are in thou shalte goe afore hym to prepaire mens hertes to the receiuyng of such a greate saluacion lest if the same comming of the Lord should fynde the hertes of men slouthfully singgyng vtterly vntowarde the helth that is nowe offred might percase bee turned into a manyfolde castyng away and perishing of the soule For truely by thy baptisyng by thy preaching thou shalt bryng to passe that men shal wel perceyue themselfes to be synners that they shall know themselfes to haue neede of a Phisician and that they shall knowe hym to be now present here who alone will through the fayth of the ghospell bounteously geue vnto al persones euerlasting health and saluacion freelye remittyng and pardonyng our synnes which cause the death of the soule and frely conferring and geuing his righteousnes vnto vs. And vnto all true beleuers shall this same come not by any possible merites of meÌ„ but for thexceading great mercie of the Lorde our God who woulde not haue theÌ„ to perishe whoÌ„ he had created Of the almyghty were we created and by the moste merciful are we restored We had vtterly bene loste onlesse he accordyng to the goodnesse that of his propre nature is rooted in him had extended his mercie vnto vs onles he in manier of the bright sunne arysyng to vs from heauen had on euery syde dryuen awaye the darkenesse of our ignoraunce onlesse he had put away the dimme miste of synne and had enkiendled our colde hertes with the feruente burnyng fyre of his dere loue and charitie We wer liyng in darkenes and hadde no power to lift vp our iyes towardes him he huÌ„bled himselfe doune to vs and by sending doune his bright shining beames vpon our hertes he gaue clere and healthful light vnto vs where as we afore sate in the derkenesse of sinne and in despaire of any recouery as in the blacke shadowe of death we were vtterlye blynded with manyfold idolatries al derkened ouer and ouer with worldly desires we ranne from wickednes to wickednes groping in most foggie mistines enbracing earthly thinges in stede of heauenly the shadowes of thinges in stede of the thynges selfes thynges carnall in stede of ghostely thinges pestiferous and full of poyson in stede of holsome And loe in the botomelesse nyght of dispayre is nowe arisen vp vnto vs that same euerlasting sunne to direct and to set the fete of oure hertes into the waye of the ghospell whiche is the waye of peace that throughe faythe and charitye maketh a perfecte agreemente and vnitye betwene god and man breakyng the stryfe and enmitie that was afore betwene them knittyng all nacions of the world together in the profession of one name and of one fayth and finally in such wise qualifiyng and appeasing all the troubleous affeccions of the mynde that euery man may be at a perfect staigh of quietnes and of attonemente within hymselfe And the chyld grewe and waxed strong in spirite and was in wyldernes tyll the daye came whan he shoulde shewe hymselfe vnto the Israelâ—â—es These thynges did this godly olde man pronounce out of his propheticall breste and folowing the exaumple of the olde auncient prophetes dyd in such a playn sort declare and sette forth the same thinges before thei came as though all together had been euen at that â—eray presente houre alreadye dooen And with these so woonderfull begynnynges of the matter the procedinges of the same dyd in moste beste wyse agree For the chylde Iohn whiche had bene after a woonderful straunge manier borne like as he grew in body according to the rate of his yeres euen so did he through the inspiracion of God from time to time prosper stil better and better in stedfastnes and strength of the spirit Neither did he any loÌ„g time kepe himself at home with his father and mother in theyr house but euen byanby froÌ„ his childhood withdrewe hymself away from the common haunte of people to the entente that he myghte not take soe much as the least spotte of fylthinesse that maye bee by coumpaigniyng with the multitude forasmuch as he had bene sanctified in his mothers wombe He neuer dronke wyne nor any other strong drynke wherby to be distempered he neuer tasted of any worldly pleasure he neuer tasted of any worldly honour All worldly desyres and carnal appetites he passed not vpon but vtterly reufsed them and liued emong the saluage beastes with locustes and wild honey his wede and clothyng
bee enforced nor yet with onely common poynctes of euydence bee confirmed the which being credited and beleued shoulde vnto al ages and times as wel past as to come and to all persons bring euerlasting health and saluacion being not beleued shoulde contrary wise bring euerlastyng death An Aungell therfore cummeth in message from God and bryngeth woorde of the thyng afore vnto Marie her spouse Ioseph is ioyned vnto her afore to the ende he maye be a true witnesse of the mattier Elizabeth whiche had liued barayne tyll she was an aged woman bringeth furth childe zacharie whan he had a long time contynued dumme is restored to the vse of hys tongue and hathe hys speche agayne bothe of them as well zacharie as Elizabeth are sodaynelye rauyshed with the spiryte of prophecie Iohn leapeth in hys mothers woumbe for ioye a virgin without mannes helpe conceyueth chylde Magians beyng straungiers of a farre countrey come renning to haue a sighte of the childe and doe wurship him on theyr knees Shepheardes talke of him abrode and declare openlye that he is come By suche a greate noumber of euidente tokens and by so many straunge wonders and miracles is the newe birth of this child approued and aucthorised ¶ And beholde there was a man in Hierusalem whose name was Symeon And thesame man was iust and godly and loked for the consolacion of Israell And the holye ghoste was in him And an aunswere had he receyued of the holye ghoste that he shoulde not see deathe excepte he firste sawe the lordes Christe And he came by inspiracyon into the temple And whan the father and the mother broughte in the childe Iesus to dooe for hym after the cus 〈◊〉 of the lawe then toke he him vp in his armes and sayde â–ª Lorde nowe â—eattest thou thy seruaunt departe in peace according to thy promise For myne iyes haue seen the saluacion whiche thou haste prepared before the face of all people A light to lighten the Gentiles and the glory of thy people Israell Nowe to the entente that there shoulde bee no sexe no age no state or degree of menne nor no profession but that Christ should haue testimonie and witnesse of euerie one of them neyther any one bodye lefte behinde but that he might assuredly promyse vnto hymselfe healthe and saluacyon at the handes of the same Christe there was at the same time in Hierusalem a certayne man named Symeon a manne by reason of olde age colde in hys bodye but in spirite feruente hote of bodye feble and impotente but of soule quiuer and lustie of yeres drye and withered but in all perfectenesse of good lyuyng as freshe as floures that is to wete a veraye iuste and vpryghte man and in verye dede a deuoute manne and full of Godlynesse not huntyng aboute for glorye and lucre at the handes of menne after the exaumple of the Phariseis but ryghte desirouse and muche hungryng for the health and saluacyon of al mankinde in generall whome no delite or pleasure dyd make willing to continue in thys life sauyng onely that he myghte with hys owne iyes once see the veraye selfe Messias whome the wholy sayinges of the Prophetes had promysed to come for the veraye entente and purpose to recomforte the people of Israell whiche people hadde bene long tyme afore many wayes in muche distresse and dyd euen veraye than lyue in greuous afflyccyon Thys Symeon as in dede a good manne he was had assured knowleage afore by inspiracyon of the holy ghoste that the same day and tyme was nowe alreadye come And whereas he had with moste ardente prayers besoughte the lorde to geue hym the gift that he mighte but euen once with hys bodelye iyes beholde the Messias nowe so manye hundred yeres loked for he had in the secrete closet of hys godlye breste receiued an aunswere of the holye ghoste that he shoulde be sure not to depart out of this presente lyfe but that he shoulde firste see with his bodely iyes that same blessed babe whome he had seene manye a daye afore with the iyes of his â—eyth to the ende he myghte wytnesse hym to bee come in dede whome he dyd nothyng doubte but that come he shoulde that same blessed chylde I saye whome for a very south god hath singularely aboue al other menne enoynted that he mighte haue and enioye bothe a kyngdome for euer to endure and also a priestehood neuer to bee abrogated or abolished Therefore whan the tyme shoulde come that the chylde Iesus shoulde bee broughte into the temple as we haue sayde the blyssed olde manne afore named being secretly warned by the mocyon of the spirite came euen a litle before into the temple And whan Marie the mother of the chylde and Ioseph who was yet styll beleued to bee his father broughte the babe into the temple there to execute and to doe suche thinges as vnto the accustomed rites of purifycacion dyd appertayne as soone as the chylde was offered vp and the pryeste had receyued it as the maner was and had blessed it the godlye zeale of the olde man coulde no longer forbeare but that he also woulde nedes take in hys armes the litle young babe whome he had so greately longed for and euen furthwithall hys voyce being in case not long after to continue but to fayle by reason of age sodaynly brast out into the praysing of God singing out a most swete and melodious song muche after the sorte if ye will so lyken it as in the poetes and Philosophiers it is written that the swannes vse to do a litle before they shall dye and thus he sayde All my desyres o Lord are nowe fully satisfied Nowe will I be willing and glad to dye For nowe thou geuest thy seruaunte leaue to departe with a restfull and a quiete mynde not felyng ne hauing any ferther wante at al or lacke in this life but euen desirouse fayn nowe to passe out of this feble olde carkas vnto the blissed company and felowshippe of the godly persones whiche haue long afore nowe loked for thys day and yet neuer had the happe to see it but with the spirytuall iyes of theyr faythe My prayers are nowe more aboundauntlye satysfyed who haue had the happe euen with my bodely iyes also to see and to whome it hath beene geuen in myne olde armes to embrace thyne only sonne by whome and through whome it hath pleased thee to geue true healthe and saluacyon not onely to the people of Israell but also to all nacions of the vnyuersall worlde In thys babes litle bodye though it bee but homelye and symply borne to the syghte of the worlde I acknowlage o lorde thy vertue and power I acknowlage this babe to bee the lyghte of the worlde promised by the holye saâ—ynges of the prophetes I acknowlage thys childe to bee the brighte sonne whiche it was thy holy will and pleasure to haue spring vp and arise vnto the worlde that it myght on
strength and force to this ende and purpose that by one waye or other he myght hindre and lette the redempcion of mankynde But no crafte is hable to take place or effecte againste the wysedome of God whiche in suche sorte tempered and ordred all her doynges that it dyd not onely subdue and conquier that same our moste subtile and craftie enemy but also defeacted hym of his purpose by his woordes leauyng hym in as muche doubte and vncertayntie as he was before By the infirmitie of the fleashe he mocked and disapoynted hym of his purpose through the stoutnesse and puissaunce of the spirite together with the sure fence of holy scripture he vanquished and subdued hym so that hauyng the foyle ouerthrowe to his great shame he was drieuen awaye and departed in as muche vncertayntie whether this were the sonne of God or no as he was before at his first cummyng Satan therfore layed agaynst Iesus that same effectuall darte and artillerie that he firste vsed agaynst the firste parentes of mankynde Adam and Eue and therewith ouerthrewe them albeit he onely enticed them with the lure of a faire apple that laughed vpon them but here in Iesus case houngre also beyng an euill that no manne can endure withall was a strong helper forwarde to the thyng that the temptour wente aboute Esau bieyng compelled with hounger solde the title and interest of his birtheright that he should haue had by eldership he solde it for a messe of pottage And the Lorde Iesus yf it had been his pleasure myght through his diuine power eyther haue kept awaye hounger from cummyng to hym or els haue drieuen it awaye whan it was come Neuerthelesse he woulde not so doe but it was his full pleasure and wyll to lay a baite for the temptour to vse wherwith thesame tēptour should bee taken his owne selfe The weakenesse of his bodie beeyng suche as other men had was laied in Satans waie as a secrete baite to vse for his purpose but the temptour stumbled hit on the hooke of the power of his godhead He sawe the body of a man witheryng and drying clene awaye with hounger to be in great affliccion and paine and none other lyke but shortely to be in the ieopardie and perill of death And men playnly affirme that there is no kynde of death more peinfull then to be famyshed to death He sawe hym in the wildernesse ferre from any towne or village from whence any meate myght bee gotten or ministred vnto hym for his susteinaunce Takyng therfore a boldenesse of these thynges the spirite of wickednesse assaileth the Lorde Iesus beyng replete with the spirite of holynesse he biddeth bace and begynneth firste with hym of whom he was to be subdued he biddeth hym come furth who was so strong and valiaunte for hym to matche withall he attempteth to take in the snare one ferre wyser and more warie than hymselfe What nedest thou sayeth Satan to bee thus tormented with houngre If thou bee that same sonne of God whiche was promised to bee sente to redeme the worlde commaunde that this stone turne into breade for thy behoufe and that wyll bee an euidente token where by for the to declare that thou art the sonne of God in dede For thy father vndoubtedly wyll not in this behalfe geue a deafe eare to his sonne beyng thus in distresse and ieoperdie of death through houngre And seeyng that he created all thynges of naught it should bee an acte of no great matter if the Sonne of God turne a stone into breade But Iesus beeyng not ignoraunte what the temptour herein hunted for so tempered his aunswere that he neyther consented to the temptours counsayle nor yet disclosed the nature of his godhead to his enemy who nowe by a newe and a straunge conueighaunce was through the infirmitie and weakenesse of Iesus bodye both to bee beguiled and also to bee conquered He denyeth not but the Sonne of God had power to turne stones into breade ne disalloweth to asswage the houngre of the body with meate whiche was ordeyned therfore but by the autoritie of the holy scripture of God he plainly sheweth that there is a lyfe of the soule muche more to bee regarded then the lyfe of the bodye and that there is a spirituall meate whiche is more requisite to be desired then the meate that for a shorte tyme prolongeth the bodily lyfe whiche lyfe neuerthelesse must of necessitie perishe within a shorte space afterwarde eyther by meanes of sickenesse or of age or of some other casualtie For the meate of the spirite geueth lyfe for euer to endure and this meate is the woorde of God This firste assaulte therfore of the deuyll Iesus auoyded with this aunswer It is wrytten sayeth he in the booke of deuteronomie Manne liueth not by breade onely but by euery woorde that procedeth out of the mouthe of God And for this purpose doeth the Lorde nowe take the woorde of the diuine scriptures for his staigh first to teache vs humilitie and sobrenesse that we ought not precisely to affirme any thyng without the autoritie of Scripture geuen vnto vs from God Secondly he declareth vnto vs that there is no weapon of more effectuall strength agaynste all the instinctes and mocions of wicked deuils then the autoritie of the holy Scriptures Out of the sayed Scriptures is the true meate of the soule to bee sought and gotten if a manne be of mynde and will to lyue to god warde to whom warde whoso liueth not thesame is already but a deadman yea although to the iye he appeare to bee alyue The first parentes Adam and Eue did eate they died for their labour That yf they had geuen the temptour that same aunswere whiche the Lorde Iesus here at this present tyme gaue him and had more regarded the Lordes commaundemente the due kepyng wherof geueth lyfe euerlastyng then the appetite and lust of that mortall apple they had not endaungered both themselues and all their succession after them to death and damnacion And thus much ferther doeth the exaumple of our salueour teache that miracles are not to bee shewed for the lust or pleasure of men but at suche tymes onely whan the glorye of Christe doeth call for it or els charitie and loue towardes our brother doeth necessarily require it For eyther to worke or to feigne sightes of woondres for a vainglorious boastyng as who shoulde saye this can I doe or to satisfie the curious lust and pleasure of the lookers on whereby neyther goddes glorye is aduaunced nor any profite groweth vnto our neyghbour is nothyng els but the propertie and condicion of witches and Iuglers as for ensaumple a brennyng fyer brande to bee diepped into the water and not quenched therwith or the fearefull lykenesse of Hector or Achilles to bee made appeare to the sight or the rushes and strawes to goe crallyng aboute the house seemyng to bee snakes Iesus at no tyme shewed any miracle but
too And all they in the Synagogue whan they hearde these thâ—nges wer filled with wrathe and arose vp and thrust hym out of the Citie and led hym euen to the edge of the hyll whereon their Citie was builte that they might cast hym down headlong But he departed and weÌ„t his waye euen through the middes of them Whan Iesus had with these sayinges plainly without any flaterie or colour laid to his countreymen of Nazareth theyr vnbelefe for the respect wherof thei made themselues vnworthie of goddes benefites and all vnder one did geue halfe a significacion that th ende would be that the free gift of the power of the ghospell shoulde passe awaye and remoue not onely from his countreymen of Nazareth beyng vnbeleuers that woulde not turne to the feith but also from all the Iewes in general vnto the wedow of SydoÌ„ that is to saie to the churche of the Gentiles to Naaman of Syria that is to saie to the Gentiles who afore that tyme wer idolaters wurshippers of false goddes the enuious grutching murmour of the NazareaÌ„s turned into manifest indignacion fuming For the hertes of them euery one were brought so ferre oute of pacience because he had been so bolde to speake suche wordes in the open Synagogue preferring the peoples of Sydon of Syria before the Israelites whereas the saied people wer meÌ„ vtterly abhorred detested emoÌ„g the Iewes that making a plain vprore sedicion they droue hym out banished hym the citie of Nazareth And not beyng therwith satisfied they brought hym euen to the brough and edge of the mountaine vpon whiche thesame citie was buylded verylye myndyng purposyng to tumble hym down euen there headlong O vnnaturall countreymeÌ„ O fauour of that waueryng mynded people into how great a madnesse sodainly chaunged And after all this is doen they meruaile that saluacioÌ„ coÌ„meth not to them wheras themselues do banishe away from them the worker and geuer of saluacioÌ„ Thei disdeyne to haue the godly beliefulnesse of the heatheÌ„ to be praised and yet do they not all the while emende their owne wicked vnbelief They did verai eagrely desire to haue a phisician yet cannot they abide to swallow downe the holsome pille of the veritie beeyng bittur in theyr mouthes Thei wyl nedes haue their bodies made hole nothing regarding the diseases of the minde And the medicine of the solle beyng sicke is true plaine speakyng whiche because it is true is thought sharpe byting They haue more mynde to pleasauÌ„t flatreyng poisoÌ„ though it worke death theÌ„ to a bitter medicine that might bring them health They require to haue miracles shewed emoÌ„g them for vainglorie of the world which Christ neuer shewed but for the health of men to goddes glorie Neither was his cuÌ„ming into the world purposely to heale the bodyes which should within short space after decaie and perishe but to cure soules that should liue for euer And now coÌ„sider me here how peruersely ouerthwartely the NazareaÌ„s wurshipped serued God It was the Sabboth day they rekoned it a thyng against al godsforbod on that day to sewe a seame in a shooe but whan a countreyman of theyr owne ientilly calleth them vnto saluacioÌ„ thei accouÌ„pte it no wicked dede at all sediciously with al theyr force to driue him before them to a place where he might breake his necke Forsouth SataÌ„ did his busie cure by these instrumentes to accomplishe the thyng that he had to fore by his owne selfe tempted Iesus vnto And here founde he bailliffes or seruauntes more gracelesse and myscheuous then himself For Satan for his part durst not presume any ferther but to moue Iesus that he would caste hymself downe headlong from the high pinnacle of the temple but these felowes swarmyng together in a plumpe hale and drawe to a stiepe edge of an high mountayne and as muche as in them lyeth do toumble downe at the same place a countreyman and tounesman of thesame citie that themselues were of beyng knowen emoÌ„g them and one that had doen them all good Their wicked wyll did asmuche as euer it was hable but their wieked will had no suche power as to do it For the tyme was not yet come in whiche it was expedient for vs that Iesus shoulde dye who in dede was come to suffre death for vs but not till his owne tyme that his heauenlye father had appoynted nor anye other kynde of death then whiche he had specially chosen Nor euerye Sabboth did like hym for the purpose but the Sabboth of Easter in whiche it was seemely for the lambe that should redeme the world to be offreed vp in sacrifice neither was a stiepe edge of a rocke or a mouÌ„taine for his purpose but the high exalting vp on the crosse Lucifer was toumbled down headlong out of heauen for his pryde and therefore is he a buisie prouoker of others to sodayne ruine and downfallyng The sonne of God had of his own disposicion leat himselfe fayre and sobrely down into yearth to the ende that beyng hoighced vp on the crosse he mighte drawe vp all thynges vnto hymselfe and might by exaumple of hymselfe lift them vp into heauen through humilitie whom that same prince and head captayne of pride laboured to toumble down headlong into hell through presumpcion and vnbelief Neither was Nazareth a place conuenient for the executing of that sacrifice but HierusaleÌ„ Iesus therefore suffred hymselfe to bee drieuen oute of the Citie to auoide bestowing of his preaching vpon people vnworthie which self same thyng to do he taughte his Apostles also But to bee touÌ„bled down the rocke headlong he would not suffre because it pleased hym willingly of his owne accorde to suffre death What than did he He turned not hymselfe into a byrde or a serpente or any other lykenesse made by some sleyght of iuglyng or legerdemayn to th eÌ„tent so to escape but wtout any hurt at all passed he fayre softely through the middes of them whiche tofore had violently haled pulled hym to cast hym down headlong wherin he openly declared the malice of maÌ„ to haue no power on hym vnlesse he would willyngly of his owne accorde delyuer hymselfe to be taken of them to be putte to death And with this onelye kynde of aueÌ„gement was the moste mercifull Lorde Iesus coÌ„tented that is to forsake leaue theÌ„ whoÌ„ he perfeictlye knewe to be vncurable Otherwise if it had so pleased hym it laye in his power eueÌ„ with a mere becke to haue drieuen them all to breakyng theyr neckes who had haled him thither for thesame purpose But his desyre was rather to haue them lyue that emedyng themself by coÌ„tinuaunce of tyme they might of malefactours be made innocent then to caste them awaye at the wurste whan they were offenders For oftetymes yf men bee restreigned of theyr benefite that they maie not haue it at theyr willes whaÌ„ they would so readye as they haue had
froÌ„ Endor And whan he thyther wente his disciples folowed hym of whome by this tyme there was a great noÌ„bre and besides theÌ„ there weÌ„t also a great multitude of the common people of all sortes and degrees And whaÌ„ the Lord was now not ferre from the gate of the citie beholde an occasion of an other newe miracle There came a dead corpse carried on meÌ„nes backes towardes buriâ—ng with a great coumpanye of people And a doulful matier it was first because it was a very young man that was dead and taken froÌ„ his lyfe euen in the very floure of his age secondarily because it was the onely sonne of a wedowe who beeyng depriued of the coumforte of an housebande had sette all the hope and staye of her lyfe in the same her soonne This wedow therfore testified the woful tormenting of her hert both with weping teares and also with many piteous woordes of lamentacion suche as extreme raging dolour doth commonly putte in folkes myndes to speake The great wailyng of the wedowe together with the vnripe deathe of the yong strieplyng caused the reste of the coumpanye also to wepe as many as for kyndenes and bonde of neighbourhode went folowyng the corpse Whan the Lorde Iesus beeyng mostefull of mercie and pitie had seen this sight he toke compassion on the wedowe and shewed himself an effectuall comforter vnto her that had none els to bee hir comforter he holpe her bothe in wordes and also in dede WomaÌ„ saith he make no more weping And whan he had so said he came vnto the biere wheron the dead maÌ„ was carried and put his hand to it And immediatly they whiche carryed the corpse stayed Here bothe coumpanies earnestly herkenyng aswell they that accoumpanyed the wedowe as also they that came with the Lord Iesus turnyng to the yong maÌ„ that was dead young man ê™ he I saie vnto thee Arise At this worde immediatly the yong maÌ„ euen as it had been one newly awakened reysed out of his slepe sate vpright on the biere and to the entent that it should be the more euideÌ„t a token that his life was restored hym he begoonne to speake And this speakyng dyd ferthermore also declare the lustye freashenesse and heartynesse of spirite in him And when he had now lept doun from the biere and cleuyng faste vnto Iesus by whom he perceiued that his lyfe had been restored vnto him was stil rendryng thankes for it the Lorde deliuered hym vnto his mother to haue him home with her goyng now on his own feete whom she had caused after he was dead to be carryed towardes burâ—yng on fower mennes shoulders And thus truely was the matier doen as touching the story but not without a significacion of ghostly doctrine The wedow beyng a mother represeÌ„teth the churche Forsooth euen this is thesame wedow whoÌ„ the prophete Esaye doeth coÌ„forte saiyng Be glad thou barain that bringest not foorth chyldren reioyce thou the art nothyng towardes bearyng for mo are the children of the forsaken than of her that hath an husbande The synagogue trusteth altogether in her spouse Moses it maketh great vauntes of the children of AbrahaÌ„ beyng equall in noumber to the sande that lieth on the sea shore The churche after the estimacion of the worlde semeth destitute of her spouse who hath conueyed hymselfe vp into heauen at the first she semed barain and without hope of any issue or successioÌ„ the Iewes also the prices of this world labouryng that al memorie of Iesus whom they supposed to be vtterly destroyed and dead might vtterly be takeÌ„ away and abolished for euer This wedow doth daily bring forth not children of this world but childreÌ„ of the lyght neyther dooeth she bryng them foorth to Moses who taught thinges earthly but vnto Christ who teacheth and also promiseth thinges heauenly She bryngeth them foorth not to death but to immortalitie She groneth daily in bringing forth childreÌ„ yet vnshapen vnperfite vntil thei haue receiued the spirite of the gospel and vntil Christ be brought to perfite shape in theÌ„ A true mother she is singularly doth she loue her childreÌ„ whoÌ„ with gret carefulnesse she frameth and trayneth vntill they may growe to full age and may bee brought vp to the strength of perfite men For loue and deuocion towardes god also hath it infaÌ„cie it hath it cumming forward in growthe of age That if at any tyme it fortune any of her chyldren to dye she wepeth and can not be coumforted nor wepeth any lesse for hym then if she had had none but hym alone whom she loste Innocencie whiche is geuen through euangelical fayth is life and sinne is death We see with howe great affeccion mothers do mourne for the bodily corpses of their children but muche more tenderly doeth the churche wepe and waill for one that after baptisme is fallen again to any deadly synne and more pensife she is for the death of one sinner theÌ„ the Synagogue is glad of fourescore and nynetene ryghteous Well than forth is the dead maÌ„ borne of foure carriers that is to say of the inordinate desires of this worlde which hauing the dead corpse on theyr shoulders benng now destitute of the holy ghost lackyng now all felyng of himself beyng now dead aslepe in his ownnaughty vices carrye hym down streighte to the graue of euerlastyng despaire The church ferthermore hath gates by which she casteth out dead folkes lest that with the stinkyng of the dead corpse the others also that are yet whole maye bee infected She hathe other gates also by whiche to receiue in suche as are called to life agayn of the Lorde As she bringeth not foorth into life but by the spirite of Christe so doeth she not receiue into life again but whom Christ doeth call backe again The porters that carry the dead neuer stop ne stay vntill they cum euen to the graue For whoso hath made al his restyng place here in this worlde whoso hath once let himself at large to be ledde with sinfull affeccions ceasseth not with damnable proceding to fail coÌ„tinually into wurse wurse vntill he cum to the mayne depth of euils and is deliuered to his lustes abominable And all the while naught doeth the mother but wepe yea and all the coumpanye of his couÌ„treimen do wepe sorowyng that the deade is cast out whom they wishe to returne to life again And these verilye are the prayers of our mother the churche these been her teares and these are the sighes and grouynges of the godly persones makyng mone and sorowe for the death of a synner This young strieplyng was dead not beeyng yet confirmed with the spirite of the ghospel and so muche the more worthye of mercie because that thesame maÌ„ whoÌ„ they had hoped trusted should through the spirite of Christ haue prospered and growen foreward vnto the highest degree of euangelical godlynesse hym they see now past life and void of any spirite and by most merciles
hathe it pleased my father by thys waye muste I come to glorye And whoso wyll bee a disciple of myne yf he gladly desyre to bee partaker of my blisfulnesse he muste of necessitye bee a folower of my deathe afore It is not enoughe to goe folowyng me on fote at my helâ—s where I goe he muste folowe me in deedes or els will I not acknowelage hym for a disciple For whosoeuer shall come to the office of preachyng the ghospell must denye hymselfe altogether and muste renounce all the cares of this worlde for euer rychesse pleasures promocions kynsâ—olkes affeccions yea and lyfe it selfe also and muste euery daye take his crosse on hys backe hauing his mynde euermore readye vnto all suche thynges as ye see that I abyde and endure I wyll goe before you as the maister leat hym come after whosoeuer shall bee mynded to bee a disciple Neyther is there anye cause why ye shoulde feare to bee slayne For so to peryshe is to bee preserued For whosoeuer shall lose his lyfe for my sake thesame hath set his lyfe in perfeicte safetye and on the contrary side whosoeuer stertyng backe or shrynking away from the buisy charge of the ghospel shall haue a mynde to saue the lyfe of hys bodye thesame shal lose the life of his soule which alone and none but that is to bee reckened the true lyfe and for the preseruyng of this lyfe it is the parte of a wise man gladlye to take the losse of all other thynges in the worlde For what shall it auayle a manne yf he wynne all that euer this worlde hath woorthye to bee desired whan he hath loste hys owne selfe whan the mannes selfe dyeth those thynges also that he had gotten are perished and gone with hym And he perisheth altogether in dede whoso hath loste euerlastyng lyfe Leate no disciple of myne thinke shame to suffre such thynges whiche I my selfe shall suffre Leate hym not bee ashamed to professe my doctryne afore all the worlde For whosoeuer shall bee ashamed of me and my woordes before men as one offended and slaundred with the worldly shame of the crosse of suche an one shall the sonne of man agayne bee ashamed whan after the laiyng downe of the infirmitie of the fleashe he shal come at the secouÌ„d time shewyng foorth vnto the whole vniuersall worlde the maiestye of hymselfe of his father and of hys holy aungelles And doubte ye nothing that the thing that I saye shall one day come to passe For this I affirme vnto you for a matter of assured trueth Some there bee here emong you standyng by whiche shall not departe out of this life but that they shal fyrst in some parte se the maiestye of the kyngdome of god The thyng that nowe lyeth hidden shall one daye in tyme to come be made open and manifeste vnto all creatures ¶ And it fortuned that aboute an eyght dayes after these saiynges he tooke Petur and Iohn and Iames and wente vp into a mountayne to praye And as he praied the facion of his countenaunce was chaunged and his garmente was whyte and shone And beholde there talked with hym two men whiche were Moses and Helias that appered in the maâ—â—ye and spake of his departiyng whiche he should ende at Hierusalem But Petur they that wer with him were heauy with slepe And whan they awoke they sawe his maiestie and twoo men standing with him Than Iesus to perfourme the promysse whiche he had nowe made dyd about theight day after these woordes speaking choose out three of his .xii. Apostles that is to weâ—e Petur Iames and Iohn and according to his accustomed woont he gotte hym vp to a mountaine there to praye And as he was in prayyng his face was soodaynly chaunged into an other lykenes replete with maiestie and glorye and his garmentes shone as white as any snowe There were seene also with him at thesame instaunte two other men of lyke maiestie talking with him of whome the one was Moses and the other Helias For the lawe had by figures set out Christ derkely as it were in a shadowe and the prophecies had directely poynted him oute what he was Nowe the talkyng of these twoo wyth Iesus what other thing doeth it signifie but the perfeicte agreyng of the olde and newe Testamente together Their talkyng with hym was concernyng the kynde of deathe whiche the Lorde accordyng to the tenour fourme of the prophecie many a daye afore written and set foorth by theim shoulde afterwarde accomplishe at Hierusalem to th eÌ„de that eftsons the delectable swetenesse of the glorie shoulde bee brought to a tempre with the mencion of deathe But al this did not the Apostles euen veray wel see because they had their iyes euen heauye with slepe But as soone as they were awaked they playnely sawe the maiestie of the Lorde and also the two men standyng harde by him ¶ And it chaunced as they departed from him Petur saied vnto Iesus maister it is good beeyng here for vs let vs make also three tabernacles one for thee and one for Moses and one for Helias and wiâ—â— not what he saied While he thus spake there came a cloude a â— ouer shadowed them and they feared when thei wer come into the cloude And there came a voice oute of the cloude saing This is my dere soâ—ne heare ye him and as soone as the voice was paste Iesus was founde alone and they kept it close and told no man in those daies any of those thinges whiche they had seen Whiche twoo men when they begun to departe from Iesus Petur fearing leste all that same delectable sight shoulde also goe awaie he saied vnto Iesus Maister it is no goyng any whyther oute of suche a place as this Fare well Hierusalem and leate it goe which threateneth to put thee to death Tushe 〈◊〉 vs rather make three tabernacles here in this mountayne one for the one for Moses and one for Helias Thus spake Petur as a man inebriate and made droncken with the swetenesse of this vision not knowyng what he sayed For he required to triumphe before he had woonne the battaile and woulde haue had the best game of rennyng before he had tenne for it Euen in the instaunte tyme while Petur was speakyng these woordes there soodaynly arose a cloude and caste a shadowe ouer all the disciples beeyng nowe not hable in theyr mortall bodie to abide the beholding of so greate glorye And while Moses and Helias wer entreyng into the cloude and wer vanishing awaye from the iyes of the disciples for reason it was that the light of euangelicall trueth apperyng 〈◊〉 shadowes and misticall derkenesse of figures shoulde geue place and be goâ—â— the voyce of his heauenly father sowned downe from the cloude saiyng Moses and Helias who prophecied of my sonne the Iewes haue hitherto had in highe estimacion and reuerence Great men were thei two in dede yet wer they but my seruauntes But thissame is he
world then by eternall felicitie goe ye hence to the place where there shal be wepyng and gnashyng of teeth For the blissefull state whan ye shall see it of others whom ye had persecuted afore here in this worlde shall encrease your woefull distresse For ye shall se your progenitours Abraham Isaac and Iacob and all the prophetes whome your forefathers eyther persecuted or els slewe sitting at the glorious feast in the kyngdome of God and your selues that haue been descended of theyr stocke and linnage to be shutte withoute doores neither the prerogatiue of bloud or kynred to haue any thyng at all auayled you your obseruyng of the lawe to haue nothing at all auayled you the hearyng of vs or the workyng of miracles in tymes past to haue nothyng at all auailed you Ye should haue entred into this blisse through faith There shal an other thing moreouer be added vnto the premisses which shal yet more bitterly cause your hertes to burne You beeyng putte of who beleued your selfes alone and no moe to be receyued in there shall come out of euery nacion of all the whole world out of all coastes and quarters of the world meÌ„gled one with an other of al ages and degrees without any choice or accepcion of persones many whiche neuer had any kinred with Abraham Isaac and Iacob no knowelage at all of the lawe ne any familiaritie of conuersacioÌ„ with me and all these beyng so dainly through fayth made the childreÌ„ of AbrahaÌ„ by adopcion shall sytte at the feaste in the kyngdome of God Thus shall the matter muche otherwyse then ye looked for be turned to the contrary Thei that semed to be nerest to saluacion shall bee reiected and cast ferre from saluacion and they that by your iudgement were reputed to bee fertheste out of fauour froÌ„ god as Idolaters captains of garrisoÌ„s publicanes souldiers harlottes shall haue the chefe principall honour in the kyngdome of God Thesame day came there certayne of the Phariseis and said vnto him geai thee oute of the way and depart hens for Herode wil kyl thee And he said vnto them Goe ye and tel that foxe behold I cast out deuils and heale the people to day and to morowe and the third day I make an end Neuertheles I must walke to day and tomorow and the day folowyng for it cannot be that a prophet perish any other where saue at IerusaleÌ„ Ierusalem Ierusalem whiche killest Prophetes and stoâ—est them that are sent vnto thee How oft would I haue gathered thy chyldren together as a byrd doeth gather her young vnder her wynges and ye would not Behold your habitacion is leaft vnto you desolate I tell you ye shall not see me vntyll the tyme come that ye shall say blessed is he that commeth in the name of the Lorde Now because Iesus did here and there abrode with great playnnesse and without sparyng of any body teache suche thinges as I haue a fore rehersed beyng thinges odious hateful vnto the eares of the Iewes certaine Phariseis of a purpose to stoppe the mouthe of the ghospell by castyng hym in a feare came to Iesus and sayed vnto hym Take a wyse way for sauynge and sparyng of thy lyfe and forsake Galile For Herode the king of this prouince beareth the malice and seeketh an occasion to slea thee That excepte thou beware he wyll handle the with no more fauour ne mercy then he dyd handle Iohn the baptiste But Iesus declaryng that there coulde bee no daungyer towardes hym at the handes of any mortall man onlesse hymself wer coÌ„tented therwith declaryng that he should not dye but at suche time as it was decreed by his heauenly father neither by any kynd of death nor in any other place thaÌ„ was appoynted and determined sayed vnto them Go ye and thus say vnto thatsame foxe who veryly thinketh himself by his worldly subtyltie and wylinesse hable to doe feates againste the wisdome and workyng of God Beholde it is no workes of manne that I dooe nor I may not leaue of before the time prefixed by god Herode hath no maner power ne medling at all in this buisinesse For lyke as his autoritie or woorde cannot geue vnto any man the gyft to dooe the lyke of these thynges whiche I dooe so hath not he any power to lette any man to goe thorough with that he hath begoonne till he hath ended it And why should he lette me if the thynges be good that I doe I caste deuils out of men I put away diseases and all this I dooe freely and shal not long doe them The time is but short which many people would full fain that it wer longer but so is it determined by me my father that I shall for the health of man continue doyng suche lyke actes this daye and to morowe and the third day I make a finall accomplishemente and full ende of al this kynd of my doinges Wherfore duryng this so little and short tyme I must not ceasse from the offyce appoynted vnto me but the shorter space of time that I haue to worke in with so muche the more earnest endeuour must I doe that is by commission deputed vnto me I therfore must not fle from Herode but to Ierusalem muste I goe where it is decreed that I must dye to the ende the vngodlynesse of that citie maye bee made open to all creatures where it vaunteth it selfe in the name and behalfe of deuoute wurshippyng and seruyng of God For Ierusalem is thatsame auncyente sleacâ— and murderer of the prophetes Neither is it conueniente that any prophete perishe by suche death in any other place then at Ierusalem And yet in the meane tyme the mercifull Lord who for his goodnesse was desirous faine to haue all people saued because he foresaw an vtter destruccioÌ„ and ruine to hang ouer the said vncurable citie of Ierusalem bewaileth thesame for that by reason of so often tymes settyng at naught and despising the goodnesse of god callyng it to better wayes it had woorthyly deserued to haue extreme vengeaunce of god to light vpon it Ierusalem Ierusalem thatsame auncyent murderer of prophetes and stoner of suche men to death as are sent vnto thee how many a time and oft haue I assaied to gather thy children together and to ioyne them vnto my selfe none otherwise then the hen gathereth in her chickens vnder her winges that thei may not miscarry But thy stubbernes hath gon beyond my goodnes and as though thou haddest euen vowed and beheasted thy selfe to vtter ruine so dooest thou refuse all thynges whereby thou mightest bee recouered and made whole Therfore sence thou makest no measure ne ende of thy wickednesse there hangeth ouer thee a mercylesse destruccion For your house shall bee leaft vnto you deserte and waste in suche sorte as there shall scarcely remayn any marke or token that euer there was any suche citie as this which now at this day vaunteth it selfe
to be the head of all holinesse and religion All your glory shall be transposed from you and shal go from you vnto the Gentiles And your own selfes shal geue sentence and iudgement against your selfes And as for me in dede ye shall put me to death but this I playnly affirme vnto you ye shall not see me before that ye shall saye Blessed is he that cummeth in the name of the Lorde This shall be your open protestacion whiche the trueth shall enforce you to vtter but yet this notwithstandyng ye shortely returnyng at once to the naturall inclinacion of your forefathers shall put him to death whom ye magnified afore with suche high wordes The .xiiii. Chapter And it chaunced that he went into the house of one of the chiefe Phariseis to eate bread on the saboth day and they watched him And behold there was a certain man before him which had the dropsie And Iesus aunswered and spake vnto the lawiers and Phariseis saiyng Is it lawfull to heale on the sabboth day And they held their peace And he toke him and heale◠him ▪ and let him goe and aunswered them saiyng whiche of you shall haue an asse or an ore fallen into a pitte and wil not straight way pull him out on the Sabboth day And they could not aunswere him again to these thinges ANd so it befell afterwarde that beyng desyred to dyner by a certayne manne that was one of the chyefe among the Pharyseis he wente to the mannes house and there toke his repaste with hym And it was a sabboth daye And there sate at thesame table also many Phariseis who according to their accustomed woont watched Iesus yf he shoulde speake or dooe any thyng whiche thei might slaunderously reproue in him And loe euen ready for them an occasiō of a false accusacion againste hym For there was there in presence a certayne manne possessed with the dropsie a disease for the moste parte vncurable by any Physike talowe coloured and swollen all his body ouer But a blessed turne it was for this pieteous creature that he came in Iesus sight For vnfortunate is suche a sinner as withdraweth or hydeth himself frō the sight of him who would faine haue all people to be saued Nowe Iesus knowyng well enough what thought the phariseis and lawiers had in their myndes demaunded of them whether it were a thyng standyng with Gods pleasure to geue health on the sabboth daye vnto a man beyng otherwyse ready to perishe and dye Whan they held their peace and would make none aunswer Iesus calleth vnto him the partie whiche had the dropsye and by touchyng him with his handes he healed the man and bidde him goe his waies Immediatly the mannes coulour was chaunged and the swelling of his fleshe abated to the due course again And although this dede was woonderfull yet the solemnitie of the sabboth day beyng broken as they interpreted it did highly offende the Phariseis But Iesus shewyng their religion to be of a peruerse contrary sorte in that they would be offended in the preseruyng of a mannes life and in sauing of an asse were not offended made aunswer to their secrete thoughtes said If an oxe or an Asse of any of youres had fallen downe in a diepe pitte on the sabboth daye whether would the partie tarie vntil the sabboth day were al past orels makyng no tariaunce at all would he straight waye euen thesame daye geat out his beaste that it might not miscarry If the preseruyng of an oxe or an asse doeth weigh so muche with you that ye thinke not the sabboth daye to bee broken why is your herte offended for that I haue on the sabboth day geuen health to this man who was in ieoperdy to haue died out of hand of the disease of the dropsie In case it bee the bodily worke and laboure that is weighed there is more bodily labour in halyng an oxe or an asse oute of a great depe pit thē in makyng this man whole of his disease I haue no more but seen him touched hym and bidden hym goe his way If it be the persone that ye esteme then ought ye more to tendre the preseruyng of one sole māne then of a right great noumbre of oxen or asses At all these woordes the Phariseis plaied mum For their hertes were so corrupt so peruerse that whan thei had no aunswer to make against the plain and clere trueth yet could thei not mollifie thēselfes to allowe that they sawe doen of Iesus That in case thēselfes had been hable to haue doen any suche lyke thyng they would with al the trompettes in a countreye haue blowen abrode their own glory But because the lord Iesus would that the glory of all his doynges should redoūd to his father which was god of heauen he euerywhere discouered the peinted holynesse of the phariseis who had ouerlōg already mocked and seduced the plain simple people with their cloked hipocrisie For they hūted for their own glory among men and therfore they enuied at the glory of god And this was a true dropsie of the soule growing first of a corrupt iudgemēt of the mind as the dropsie cūmeth of the liuer being corrupted or perished For the said phariseis setting al their glory in such thīges wherin there was no gloriyng to be made were swollē with outforth and puffed vp in haultnes pride where al their entrailes withinforth wer miserably corrupted and putrified He put forth also a similitude vnto the geastes whan he marked how they pressed to the highest roumes and said vnto them whan thou art bidden of any man to a wedding sit not down in the highest roume leste a more honorable man than thou be bidden of him and he that bid him and thee come and say to thee geue this man roume and thou then begin with shame to take the lowest roume But rather whan thou arte bidden goe and sitte in the lowest roume that whan he that bidde thee cummeth he may say vnto thee ▪ frende sitte vp higher Then shalt thou haue wurship in the presence of them that sitte at meate with thee For whosoeuer exalteth himselfe shal bee brought lowe and he that humbleth himselfe shal bee exalted The Lorde therefore who had with onely touchyng healed the man that had the dropsie was very desyrous to cure these mens disease also with the medicine of holsome woordes and doctryne For whatsoeuer the Phariseis did they did it for pride and for vainglorious bosting For they woulde goe walkyng vp and downe in their philacteries they would stand praiyng in the open stretes where soondrie waies mete much people passe by thei would haue a trompet to blowe afore thē whan they gaue almes Whan they fasted thei had a feate to discolour their faces that thei might loke pale thei would goe hunting about to haue glorious salutacions and gretinges in the stretes and where they came to diner or supper they loked and sought to sit vppermoste at mens
vnto this Sicamine tree plucke thy selfe vp by the rootes and plant thy selfe in the sea and it shoulde obeie you The Apostles because they well perceyued by these saiynges of Iesus that faithe is the fountaine of all euangelicall vertues whiche fayth the Lord did so diligentely require in them as a thyng necessarye yf they should bee hable to worke miracles whiche faith he dyd so many times allow and cōmend yea euen in many alienes too that wer not borne in Iewry which faithe could obteine any manier thyng what euer it were and throughe whiche fayth euen theyr owne selfes also had putte awaye soondry diseases from men and hadde cast out deiuils and because they knewe and remembred well that onely through defaulte and wante of faithe in theim it hadde hapened that they coulde not deliuer a certaine persone afore beeyng possessed with a dumme deiuill Albeit one shall not be a fitte man for the other necessarie preceptes of the ghospell neither onlesse he haue conceiued an vndoubted faith and truste in hys herte For whan will he despise the sensuall pleasures of this worlde whan will he poure oute his gooddes to bestowe theim on the poore whan wyll he releasse and clerelye forgeue a displeasure or a wrong dooen vnto hym by his brother whan will he dooe suche persones good as haue dooen hym the contrarye whan will he mekely and pacientelye take enpriesonmente scourgeyng with roddes and the peines of death which is not fully and throughly perswaded that he hathe an vnestimable large rewarde prepared for hym in heauen Thys thyng I saye because the Apostles well vnderstoode they saye vnto the lorde Maister forasmuche as we haue no goodnesse at all but of thee we praye thee that thou wilte encreace our faythe in vs. The Lorde hereupon as one that well knewe the Apostles to bee as yet grosse and vnperfeicte and to make requeste to haue their fayth encreace chiefly for such a purpose that they myghte haue the more power to shewe myracles dooethe in dede allowe and ratifye the strength and power of fayth yf it bee syncere and pure in a body as it ought to bee but he opened vnto theim that thesame oughte to bee coupled with humilitie and sobrenesse of the moste perfeicte degree and that it oughte not to bee shewed foorth for vainglorious bostyng but at suche times alwaies as either the preseruacion of the neighbour orels the glorye of God dooeth at the poynte of some extremitie necessarily require it And hereupon sayeth he by a similitude or comparison If ye haue fayth as a graine or corne of mustarsede whiche is litell in quantye and lowe by the grounde ne putteth not foorth his vertue of bityng the toungue excepte it be bruised in some thing or broken betwene the teeth ye shall saye to this Sycamine tree whiche by reason that the rootes are taken of a great wyde coumpace within the grounde semeth vnpossible by any strength or power to be plucked vp out of his place bee thou plucked vp by the roote and bee thou remoued into the sea there to stande as fast rooted as thou standest here nowe it shal obey your bidding Tertes by the graine of mustardsede the Lorde signifyed himselfe who wheras he shewed and vsed hymselfe the moste lowest and meanesse of al creatures yet dyd he hyde within hym a secrete power of the nature of the godhed which thā neuer afore vttred it selfe whan the grayne of his bodye was bruised on the crosse was in deathe as it were burried within the grounde The effectuall strengthe of this grayne wrought in the disciples whereof they oughte not to haue vsurped any porcion to theyr owneselfes as the which were not the principall autours ne heade dooers of the thynges that they wroughte but onelye ministers and seruauntes assured to be punished if they had lingred or slacked to goe through with executyng that was geuen theim in charge commission to dooe and bounde to putte ouer all the lande prayse vnto god if any thing had or shoulde by meane of theim bee iolyly or royally wel doen. ¶ Who is it of you if he had a seruaunte ploughing or feding cattalle that wil say vnto him whan he cometh from the fielde Goe quickely and sitte down to meate saieth not rather vnto him dresse wherewith I maie sup and girde vp thy self and serue me til I haue eaten and drounken afterward eate thou and drinke thou dooeth he thanke the seruaunte because he did the thinges that wer commaunded vnto him I trowe not So likewise ye whan ye haue dooen all those thinges whiche are commaunded you saye we are vnprofitable seruauntes we haue dooen that whiche was our duetie to dooe This good lesson afore goyng the lorde dyd by addyng thereunto an other parable engraue in the hertes of his disciples Whiche of you sayed he is a maister so muche for a seruauntes ease or commoditie to dwelle withall that in case he haue a seruaunt that is a tiller of hys grounde or his hearde to kepe hys cattall wyll saye to hym by and by as soone as he is come home from hys weorke out of the fielde Geat thee yonder goe sitte the downe to meate and well not rather thus speake come on make readye somewhat for me to haue to my supper and girde thy clothes to thee and come awaite vpon me vntill I shall haue taken my repaste of meate and drinke and than shalte thou take thee some meate and drinke afterwarde And yet this notwithstandyng that the saied seruaunte dyd vprightly and faythfully that his duetye was to do in the fielde dooeth his maister vse to geue hym thankes because he hath dooen all that was geuen hym in commaundemente to bee dooen I thynke not but he would haue punished hym well and truelye in case he had not dooen it And why so veraily for none other respecte or consideracion but because they are seruauntes and euen of duetye oughe all theyr seruyce to theyr mayster to whom theimselfes and all are due as to the true owener And as for the thanke and praise of all that euer is dooen the maister taketh to hymselfe who is accoumpted for the dooer of the thynges whatsoeuer he dooeth by meane of theim who without hym can vtterly dooe no manier good thyng at all And in lyke manier euen ye too take not vnto youre selfes the glorie of youre well dooynges but onely do ye your faithfull labour as your duetie is And whan ye shall haue dooen all thynges whiche been enioyned or commaunded you yet saye ye Unprofitable seruauntes we are what our duetye was to dooe we haue dooen and no more For this humilitie shal conserue and kepe the Iewel of feyth perfecte in you Al the rest of thynges leaue ye vnto your Lord. Leat none of you take into his owne handes as due vnto hym any honour ne preuent he not the iudgement of the Lorde He best knoweth hys owne
beate him and than thrust him out by the shoulders and sent him home agayne emptie For to whome of the Prophetes hath not crueltie bene shewed But so great was the Lordes ientlenesse and pacience that although he were with an acte of greate despyâ—e prouoked to indignacyon yet did he shewe none extremitie ne rigour towardes the housebandmenne but he sente an other seruaunte to assaye whether he coulde call them home agayne to dooe theyr duetie as beecomed them But they handled the secounde messagyer with no more ientlenesse ne fauoure then they hadde vsed the other afore For whan they hadde sore coyled hym and had reuyled hym with muche despyteous language they sent hym also emptie home to hys Lorde emptie I say of the fruicte whiche he looked for but loden with his backe burden of wrong of ill handleing For whither shoulde they goe but to the Lorde who sayed The redresse be left to me and I shall acquite it The pacience of the Lorde though it were after thys extreme sorte eftsones encensed to wrath yet did he not for all thys steppe furthe to doe vengeaunce neither but sent yet the thyrde seruaunte And him too did the housebandemen sore wounde so send him home againe to hys maister emptie For the goodnesse of their Lorde which prouoked them to repentaunce did enceÌ„ce theyr malice yea wurse then it was afore And though al the despite wherwith they had grieuously handled the seruauntes that were sente did of good cause touche the maister that had sente them thoughe they oughte nowe of good right to haue bene punished which being so often occasioned to goodnesse had euermore groweÌ„ forward to haynous dedes of mischiefe euery one act wurse then an other yet did the Lorde of his exceding great mercifulnes make yet a ferther delay of his stroke and vengeaunce therfore as one that was more desyrous to trye the vttermoste remedie possible then to shewe or execute any rigour vpon the housbandmen And thus he caste with hymselfe in hys mynde What may I dooe to bryng these wieked housbandemen of myne to a better minde agayne through whose defaute the fruicte of my vineyarde doeth now of a long continuaunce perishe vnto me I haue sent so many seruauntes it is not one whit the better emended The thing whiche onely is yet behynde that will I dooe I will sende my onely sonne whome I loue tendrely They whiche sette my seruauntes at naughte yet peraduenture whan they shall see my sonne though they will not loue him yet certes they will beare some reuerence vnto him and will wurshippe me my selfe in hym Naughtie persones are woonte now than at leastwise for very shame to be brydled from a dede of mischiefe whiche they woulde els doe This deuise therfore that is with the hasarding of his owne sonne to seke the sauing and recouery of his housbandemen lyked the moste mercifull Lorde as a Lorde being righte desyrous to saue men and most slowe to strieke The sonne being obedient to hys father wente The housbandmen whan they sawe the sonne they did not onely not reuerence hym but also with wieked stomakes turned themselues full and whole to the deuises and purposes of moste extreme madnesse saying emong themselues Hitherto haue we shaken of the seruauntes that haue come to vs thissame is the sonne and the heyre who entendeth one daye to auenge the despyte dooen by vs vnto hys father Leatte vs kylle hym and so shall we recouer the enheritaunce of this vineyarde for our owne behoufes stoutelye settyng the Lorde at naughte Thys deiuelyshe deuyse was well lyked emonge them being confederate altogether and so they cast the sonne out of the vineyarde and slewe hym Whan the Lorde Iesus had with thys processe playnely shewed to the pryestes to the Scribes and to the chiefe rewlers theyr veray owne conscience who euen at that presente houre with all theyr endeuour aâ—tempted thesame that withyn a lytle whyle afterwarde they commytted in facte and dede leadyng Iesus foorthe and crucifying hym withoute the citie turnyng hymselfe vnto them asked thys questyon of them The matier goyng thus what shall the Lorde of the vineyarde dooe vnto suche housebandemenne Whan they eftesones vse theyr euasions to auoyde makyng of an aunswere the Lorde sayed moreouer The Lorde hymselfe will come and will sende a shamefull ende to those housebandemenne who coulde not bee woonne with any ientle fauour and those same persones vtterly destruied by death he will sette foorth his vineyarde to other housebandemen By this saying dyd the Lord sygnyfie that the religion of the Iewes should euen by the roote bee abolished and the fruicte of the ghospell bee transposed and remoued vnto the Gentiles by the ministery of the Apostles Whan they heard this â–ª they saied God forbidde And he beheld them and said what is this than that is writteÌ„ The stone that the builders refused the same is become the head of the corner whosoeuer dooeth stumble vpon that stone shal be broken but on whomesoeuer it falleth it will grinde him to poudre And the hygh priestes and the Scribes the same houre went about to lay handes on him and they feared the people for they perceiued that he had spoken this similitude against them But the Phariseis as men that coulde in no wyse away with the hearing of this aunswered God forbydde it shall not bee so For they well perceyued all thys parable to had bene tolde agaynste them and where they coulde veray well away with the deiulishe purpose and deuyse to kyll Iesus yet doe they vtterlye deteste and abhorre the iuste vengeaunce of God due for suche a wyeked purpose But Iesus purposelye to shewe that the veraye same thyng which they denyed had bene foresayed of the Prophetes that it would so fortune cast an earnest iye vpon them and as ye woulde say speaking vnto their conscience sayed If ye geue not credite to my parable what is it than that ye reade in the Psalmes That same stone whiche the builders cast aside and woulde none of is become the head stone of the corner whosoeuer shall light on that stone to stumble on it shall be all to crushed and agayn on whome the same stone shall fall hym shall it grynde to poudre Christe sygnifyethe hymselfe to be the celestiall stone sent of god whome the Iewes refused building vp theyr Synagogue without Christe but God made hym the corner stone whiche knitteth together and closethe vp bothe the walles into one and coupleth twoo soondrye peoples into one churche and congregacion throughe euangelicall fayth without the ceremonies of the lawe And thys stone is a moste sure buckeler and defence agaynste all the assaultes of the worlde and of Satan vnto all suche as beleuyng on hym doe cleue fast vnto hym and dooe rest or staygh on hym But he is sounde and vnresistable vnto suche as will rebell agaynste hym For none there is so great a power of thys worlde but that it is
worlde sayed Ceasars phisionomye and pryente it is Than ê™ Iesus byanby than render and paye ye vnto Ceasar yf anye thyng belongeth to his righte For I force nothyng what the prynces of thys worlde dooe require by theyr exaccions But thys is yet a greater poyncte of your charge and more requisite to the purpose that ye tendre vnto God that ye oughe vnto hym know ye therfore the image of hym stricken and coined in youre hertes acknowelage ye his title and poisee All the soule is due to hym euery whit of it and oughte not to bee in bondage to any other persone then to hym who created bothe the bodye and the soule too And bearing as it doeth the image of God wherefore is it paied for tribute to the deiuill The subtyll awaiters to haue taken him in a trippe meruayle at so warie and circumspect an answer For the euangelical simplicitie hath a politique cast of it own too Yet this notwithstandyng they woulde not acknowelage the heauenlye wysedome of God in him but sorowed because there was nothing which they could reproue in all his talke ¶ Then came to him certaine of the Sadducees which deny that there is any resurreccion and they asked him saiyng Maister Moses wrote vnto us if any mannes brother dye hauing a wife and he dye without children that then his brother should take his wyfe reise vp sede vnto his brother There were therfore seuen brethren the first toke a wife and dyed without children And the seconde tooke her and he died childelesse And the thirde tooke her and likewise the residue of the seuen and leaft no children behind them and died Last of all the woman died also Nowe in the resurreccion whose wife of theim shall she be For seuen had her to wife Iesus aunswered and saied vnto them The childreÌ„ of this worlde marye wiues and are maried but they whiche shal be coumpted worthye of that world and the resurreccion from the dead doe not marie wiues neither are maried nor yet cannot dye anye more For they are eguall vnto the aungels and are the sonnes of God in somuch as thei are children of the resurreccion And that the dead shal rise again Moses also shewed besides the bushe whan he calleth the lorde the God of Abraham and the God of Isaac and the God of Iacob For he is not a God of dead but of liuing For al liue vnto him Than certain of the Phariseis aunswered and saied Maister thou haste well saied And after that durste they not aske him any question at all Whan the saied parties were departed from hym there came vnto him of the secte of the Sadducees who vnder a false title of righteousnesse made much high solemnitie of theimselfes in like manier as the Phariseis had their name of excellencie in outward apparence to the sighte of menne wherein they thought theimselfes ferre to surmounte and passe the other sectes And the secte of the Sadducees hathe this one propreâ—ie by theimselfes that they dooe not beleue any arisyng again of the bodyes to bee after this lyfe neither any parte of man to remayne after death ne that there be anye Aungels These Sadducees propoune to the Lorde suche a question as foloweth Maister such manier a law hath there been geueÌ„ to vs by Moses that in case anye man after he hath maried a wyfe shal bee deceassed without chyldren the brother of the partye so deceassed shall marye the wedowe leaft by hym and succedyng in the place of his brother shal reise succession and issue vnto his brother of thesame womans bodye So than it fortuned that there were seuen brethreÌ„ of whome the fyrst maried a wife and died without issue The nexte eldest brother tooke her that was leaft to wyfe and dyed hymselfe lykewyse hauing had no chyldren by her Nexte after hym succeded the thirde brother into wedlocke accordyng to the course of his age who on his partie also dyed withoute chyldren And short tale to make in semblable manier was this womaÌ„ maried vnto euerye one of them vntill the seuenth and al had her and yet made she neuer an one of theim a father ne brought hym forth any chyld In processe of tyme dyed the woman too Now than at the general resurreccion which of the seuen brethren shall recouer the possession of this woman to his wyfe For ons maryed she was to euerye one of theim and she can not bee common to theym al ne to any mo housebandes then one By this toye hauing in it neither time nor reason the Sadducees supposed that the opinion of the Phariseis myght bee wyped clene awaye whiche Phariseis dyd stiefflye holde argumente that the soules doe remayne after the bodyes be dead yea and ferthermore that the bodyes of the dead shall one daye returne to lyfe againe Now because these mennes apposyng of hym conteined in it more foolishenesse theÌ„ malice Iesus vouchesalued to enstructe theÌ„ saiyng ye are in a wroÌ„g opinion in that ye imagyne the like state of thynges to bee in the lyfe to come as ye see in this presente world here The children of this world which worlde is neuer without successiue alteracion of some diyng euery day and othersome daily cummyng into the worlde dooe remedilesse seke out and procure wiues for their sonnes and doe sette out theyr daughters in mariage to housebaÌ„des for mankynde cannot by any other possible meanes bee continued in progeneracion of issue And therefore matrimonie emong them is not a thyng of blissefulnesse but of necessitie But those persones to whose lotte suche blisse shall falle that they maye be reputed woorthie the resurreccion of the iust and worthye thatsame worlde whiche knoweth no mortalitie suche neyther shall procure wyues for theyr soonnes nor shall geue theyr daughters to housebandes in mariage For what nede shall there bee of mariage or a carnall copulacion whan no bodye shall nowe dye For they haue nowe alreadye succeassed any longer to bee carnall and to bee subiecte to the incommodityes of this worlde but haue nowe receiued a bodye that shall neuer dye and shall nowe from hencefoorth none otherwyse liue then the Aungels dooe liue emong whome there is no mariage ne vse of wedlocke because there is no necessitie of dying Here in this worlde they that of mortall parentes are borne mortall dooe by the vse of matrimonye make prouision and meanes for continuing the succession of mankynde But those others beeyng nowe by the vertue of the spyrite newe borne againe and made the sonnes of God liuyng for euer withoute ende shall fele no misse of matrimonie because they shall not knowe death as beeyng nowe through resurreccion restored vnto lyfe immortall And because thissame doubtefull question hadde bene propouned of the Sadducees purposely to mocke the arisyng again of the deade because they beleued not that the soules dooe remayne aliue after the death of the bodye Iesus vouchesalued to enstructe their ignoraunt hertes concernyng this case too
that shal come that ye maie stande before the soonne of man Beeyng therfore adcertained that this dredfull tyme wyll come prepaire your selfes agaynst the cummyng of thesame that it come not vpon you soodaynly as ye lye sluggyng And that shall ye easily dooe yf ye shall beware that youre hertes bee not ouercharged with excesse of meates and with drounkennesse and with the other pensife cares of this present lyfe but rather so liue ye as though the said daye would come within an houre and bee as men not louyng anye thyng in this worlde but beeyng with youre wholle hertes and myndes bent vnto thynges heauenly So shall it come to passe that the saied daye shall not vnawares take you ere it bee looked for For vnto others who dooe so lyue as though the time that we speake of shoulde neuer come the daye shall so come as a snare or a trappe sette by priuye stealth of some bodye liyng in a wait to take an other and shal catche al creatures as many as haue not their hertes and iyes lift vp to heauen but dwelle vpoÌ„ the face of the yearth where we haue no permanent abiding but are in haste on our waye towardes thesame eternall dwellyng place And suche persones certes whyle they are occupied about other matters shall fele theimselfes taken before that they shall foresee the snare And to the enteÌ„t the lyke case may not chaunce vnto you flee ye all sluggyshenesse lye ye not styll slepyng in the sensuall pleasures or cares of this worlde but kepe your selfe stil wakyng and watchyng in the earneste exercise of heauenly thynges praiyng continually that God will vouchesalue to take you in the noumbre of theim that maye escape these so great perils and that ye maye stande vpright before the iudge that can not bee avoided that is to wete the soonne of man who lyke as he doeth nowe with great fauour prouoke all people to repentaunce so shall he at that tyme with greate seuerytye iudge both the quicke and the dead Leate no man thynke hym sure enough by his owne aide No creature shall bee hable to abide this iudgemente onlesse he bee fensed aforehande with the fauour of God But thesame fauour shall bee with none sauyng suche as dooe in the meane tyme with al possible zele and exercise goe aboute to shewe theimselfes woorthye to haue it For it shall at that tyme be ouer late for suche persones with pietious mone and lamentacion to call for his mercie as dooe nowe in this worlde abuse his pacient forbearing In the daie time he taught in the temple and at night he wente out and abode in the mount that is called Oliuete And all the people came in the mornyng to him into the temple for to heare him And now whan the time of his death approched Iesus did by exaumple of himself geue vs a lesson that at suche tymes principally meÌ„ ought to apply godly studies exercises whan the laste daye of the lyfe draweth nyghe For what the saied last day of which Iesus had now foreshewed so many thinges shal bee vnto the worlde thesame thyng is the daye of his owne deathe vnto euerye bodye particularly The Lorde therefore did in yâ— daye seasons ministre â—eachyng to dooe good vnto those of whom he know that he should be put to death as soone as night came he went thens into the mount of Oliuete to the enâ—ent he might the more quietly geue himselfe to prayer wherein he made vncessaunt intercession for the redemcioÌ„ of the world geuing a verai smal porcion of tyme to slepe And as soone as the day brâ—ke again the people woulde customably resorte vnto hym in the temple to heare hym teachyng The .xxii. Chapter ¶ The feast of swete breade drewe nigh which is called Easter and the high priestes and scribes sought how they myght kill him for they feared the people Than entred Satan into Iudas whose surname was Iscarioth which was of the nouÌ„bre of the twelue he went his way and coÌ„moned with the high priestes and officers how he might betraye him to theim And they were glad and promised to geue him money And he consented sought oportunitie to betraie him vnto theim when the people were awaie THe more that the people depended of the Lordes mouth and saiynges so much the more and more incensed were the priestes the scribes and the phariseis beyng confederate with the headmen of the lay fee to putte Iesus to death And nowe dyd also the tyme drawe nere in whyche it had bene tofore decreed and was most expedyente that the same hoste should be killed in sacrifice for the redempcion of all mankynde For vnto the conueighaunce of this determinacion there was specially chosen oute and deputed a daye of the moste highe solemnitie of all others emong the Iewes whiche they call the feaste of swete brâ—ade because that as long as the dayes of thesame feaste lasted it was to the Iewes a thyng agaynste all gods forbod to eate anye leauened breade thesame daye was also called Phase whiche in the Syrians toungue is as muche to saye as a passage or passyng ouer so named of a lambe of one yere olde with whose bloude the highest partes of the postes were anoyncted because the Aungell of the Lorde shoulde passe them ouer whan he should be a destruyer of all such as had not this marke on their doores And suche a daye was nothyng to the paye or to the mynde of the priestes and the scribes who would muche liâ—ffer haue had his death closely handled and halfe stollen without any such high buisinesse or open a doe and as lyke as myght bee to the common manier of doyng execucion vpon other common malefactours But Iesus pleasure was to haue his death openly knowen to the worlde and to bee solemnelye dooen and in euerye behalfe to agree with the figures of the olde testamente and with the holye saiynges of the prophetes For this was that holy lambe not knowyng anye spotte of synne with whose fleashe the true Israelites are dayly refreashed throughout all the wholle worlde vniuersall with whose moste holy bloude we beeyng throughly clensed haue beene conueighed from damnacion and haue beene deliuered from the tyranny of synne and goyng daylye ferther and ferther awaye from Egipt we dooe make haste towardes thatsame heauenlye lande moste plenteouslye flowyng with all kynde of blisse absteinyng in the meane tyme from the leauened breade and liuyng in the simplicitie and sinceritie of the spirite euangelicall So than suche a day was speciallye chosen of God to that same true sacrifice where as it nothyng pleased the phariseis that it should so be For he suffred death not at the arbitrement or pleasure of the Iewes but at the pleasure of his father and hymselfe at suche tyme as he woulde in suche place as he woulde and in suche manier as he woulde hymselfe For nothyng was there in this matter eyther doen vnaduisedly or
as touchyng your rewarde leat your myndes be onely vpon your office and dutie it shal be mine office to prouide for you as touchyng your dignitie If ye shal be true folowers of my humilitie ye shall also be partakers of my glorie if ye shal be felowes with me in takyng suche part of affliccions as I do thē shall ye also haue suche part of immortalitie in heauen as I haue And hitherto haue ye persisted continued with me in mine affliccyons by which affliccions it hath pleased my heauēly father to haue mine obediēce throughly tried and approued Neither lownesse of degree nor pouertie not the trauailles of this life not the obloquie of men not the Phariseis laiyng await for you not the threatenyng of men of power hath disseuered you frō coumpaniyng and liuyng with me wheras others haue fallen away frō me wheras others haue not had the bold spirit to professe thēselfes disciples of mine That yf ye shall still persist in thesame mynde that ye haue hitherto had and shall not irke in the meane tyme to folowe my humilitie to the end ye may the better profit all persones I againe on my parte shall bryng to passe that ye shall an other day bee partakers of the glorye of my kyngdome For it hath so pleased my father that this shal bee the waie to the kyngdome of heauen And thesame haue I heretofore opened vnto you will doe again thorough my death By meane of lowenesse my father shall exalte me to the glorye of a kyngdome by temporall affliccions to ioyes euerlasting And like as there is a kyngdome prepared for me of my father because I in the meane whyle accordyng to his will doe behaue and vse my selfe as a minister and not as a Lorde euen so will I after that I am exalted to the dignitie of my kyngdome prepare the feloweshyppe of the same kingdome for you that folowe my steppes in suche wyse that ye whiche haue not sought for honour here in this worlde but haue behaued your selfes as ministers and seruauntes vnto all others diligently dispensing the doctrine of the ghospell shall sitte with me at my table in my kyngdome not now as ministers but as the honourable chyldren of god And where ye are nowe for my sake reputed amōg the Iewes for persones moste abiect ye shal at that houre sitte as head men of dignitie vpon twelue thrones iudgyng the twelue tribes of Israell For at that day shall the vasenesse of suche people appere as at this present seme to sitte on high benche in this world so shall your highnes who seme at this daye to be the outcastes of the world Thus muche did the lord Iesus speake vnder a figure qualifiyng and tēperyng his wordes to the rawnesse of his disciples whiche rawnesse be suffered for these causes to remaine a long season in them partly because he would in vs the more effectually plucke out suche worldly affecciōs as the disciples wer at that time subiect vnto partly because we should learne with great pacience fauour to suffre the weakenes frailtie of other folkes vntil they may growe to thinges of more perfeccion And the Lord said Simon ▪ Simon beholde Satan hath desired to lift you as it were wheat But I haue praied for thee that thy faith fail not And whan thou art conuerted strength thy brethren And he said vnto him Lord I am ready to goe with thee into prison to death And he saied I tell thee Peter the cocke shall not crowe this daye till thou hast thrise denied that thou knowest me There was no more remaining but for hym to arme the mindes of his disciples against the tempeste euen than approchyng and to roote out of theyr hertes the puttyng of their trust and confidence in themselfes For the sodain stormes of affliccions dooeth to no persones so ouer geue an ouerthrow then to suche as haue a confidence and boldenesse in their own strength But suche persones as vtterlye mistrustyng theyr owne assurednesse that is to say all worldly aide and mainteinaunce of man do wholly depend of goddes defēce and helpe suche none others are hable to stand sure against all the vproares tumultuous businesses of this presēt worlde So than tourned he his tale vnto Peter to the entent he might by exaumple of Peter trayne and correcte them all For he knewe Peter to be of a more quicke and prest spirite thē the others and to bee one that put very muche confidence in hymself of a tendre good affeccion certes but yet humain and worldly For he had not yet receyued thatsame holy spirite of god being the bounteous geuer of al vertue He therefore saied Simon Simon beholde Satan hath earnestlye desyred to haue you all that he might winow and sifte you as they do wheate of a purpose to blow you in soondre if he might And he would so haue doen in dede in case ye had been or should be leaft to your own frailtie but I haue hartyly prayed my father for thee Peter that although thy faith wil be somwhat waueryng yet it maye not fail clene away The first exaumple hereof it hath pleased hym to shewe vpon thee whiche trustest verye muche on thy selfe to the end that beeyng come to thyselfe again after thy falle thou maiest by exaumple of thy self confirme thy brethrē whā thei shal through the same frailtie bee fallen to the end they may euery one of them vnderstande that no man may possibly of his own strength bee an hable matche againste the malyce of Satan onlesse he bee stayed with my aide and mainteinaunce Peter whan he heard these wordes trustyng yet still in his owne strengthe aunswereth Lorde what fallyng a way from thee or what conuersion doest thou tell me of Naie thou shalt perceiue and fynde me a constant man in faith and vnpossible to be ouercomed And like as I haue not hitherto at any tyme forsaken thee so will I not forsake thee at any tyme hereafter neither insomuche that I am ready to put my self in extreme daūger of my life with thee whether it be to go into prisō yea or to death either This saiyng of Peter procedyng truely out of a good a plain menyng hert but yet not euē throughly knowē vnto hīself the lord immediatly repressed with this aūswer ▪ what saiest thou Peter Art thou he that wilt go into prison to death with me Naye I tell thee another contrary tale aforehād For it will so cum to passe that thou wylt thrise reneague me wilt sweare thou knowest me not euē this presēt night before the cocke crowe twise so great shal the storme of afflicciō be vpō thee And he said vnto th◠whan I sēt you without wallet or scrippe shoes lacked ye any thing And thei said no. Thou said he vnto thē but now he that hath a wallet let him take it vp and likewise his scrippe and he
where his woont was to praie he said vnto them To the enteÌ„t and purpose that ye may bee hable manfully to stande against the tempest that hangeth ouer you watche ye and pray ye leste yf thesame come soodaynely vpon you as ye lye sluggyng and idle it may take you in the trappe ere ye be aware and so maye ouercome you The Lorde whan he had thus muche spoken withdrew hymself from their cumpany to the mountenauÌ„ce in maner of a stones cast to pray solitarily for all creatures like as he should afterward in his own sole persoÌ„ suffre death for all creatures But lyke as his death did not profite idle persones so must not his prayer neither be auaillable but vnto suche as haue diligente and earnest mynde to pray for themselfes too And to geue vs a lesson that the herte is to bee submitted as often as we addresse to speake talke with God He praied his father on his knees bowed downe to the grounde saying Father if it bee thy will remoue thissame cuppe away from me I fele the humain nature which I haue taken to abhorre from death but in this behalfe leat the redempcion of man ouercome â–ª and leat that bee doen whiche thy wil beeyng vnmutable hath determined and not the thing whiche the weakenesse of this body doeth geue aduise or mocion vnto Our Lorde knewe what the wyll of his father was and on his own party he couered to driÌ„ke the cuppe of death for the redempcion of the worlde and he laied vpon hymself the affeccion of his body and studied to prescribe vnto his seruauntes a fourme and trade of praiyng For this maner of praiyng were very fitte for a martir a litle before the time of his martyrdome Thy wyll be dooen and not myne Whether thy wyll be to haue me liue or to dye And this feareful tremblyng of our nature Christe toke vpon himself because he would take it away from his But to the enteÌ„t he would teache vs that at suche tymes we should haue prest helpe readye at the lordes hand whan we had wholly coÌ„mitted our selfes to the wil of god whether it be to lyfe or death there appered vnto him an aungel doune from heauen strengthenyng him As he was cast in great agonie pangues for our behoufe so was he for our behoufe cumforted and strengthened by the auÌ„gell After all this there toke him a certain extreme agonie and trouble of mynde suche as for the moste parte is woont to chaunce vnto menne whan they haue death euen before their iyes and behold it in their myndes And this passion is coÌ„monly woont to be more grieuous theÌ„ very death self Neither did Iesê° disdayne to take this tormente of mynde also for our cause who refused not for our cause to hang on the crosse teaching vs in the meane time to what succours we ought to take our refuge as often as thatsame quaking feare shall take our infirmitie and cease vpon it For liyng doune prostrate vpon the grouÌ„d he praied yet more earnestly Forsoth hereof depeÌ„deth the whole hope of our victory And verify to the enteÌ„t we should be the more stedfaste in time of suffering paine and torment so great trouble of mind toke Christ that droppes of bloude tricled doune to the earth from all his body ouer And whan he arose vp from praier and was cum to his disciples he found them slepyng for heauinesse and saied vnto them why sleape ye Ryse and praye leste ye fall into temptacion Assoone as he arose again from praiyng stode vpright he retourned vnto his disciples and found them slepyng for sorowe and heauynesse Thatsame was not any surfaict that had made them so heauye but the weakenesse of nature it was grieuous dolour of the mynde that had caused their slepe but whoso will in suche a bataill goe awaie a conquerour muste fighte agaynste this weakenesse with the lustie streÌ„gth of the spirite Iesus therfore chideth his disciples and eftsons calleth them vp to pray saiyng why dooe ye in so great daungier and ieopardy geue your selfes to slepe Arise ye and praye leste the tempest growing fast towardes doe oppresse you and ouerwhelme you euen as ye lye sluggyng for the houre is euen now very nere at hande While he yet spake behold there came a cumpany and he that was called Iudas one of the twelue went before them and pressed nigh vnto Iesus to kysse him But Iesus said vnto him Iudas betraiest thou the sonne of man with a kisse whan they whiche were about him sawe what would folowe they said vnto him Lorde shall we smite with the sweorde And one of them smote a seruaunt of the high priest and stroke of his right eare Iesus aunswered said suffre ye thus ferre forth And whan he had touched his eare he healed hym The Lorde Iesus had not yet ended these wordes and euen nowe alreadye appered in sight a rable of vngracious souldiers whom the priestes Phariseis beeyng more vngracious then they had purposely sente for to attache Iesus And that honest maÌ„ Iudas who had but euen a little before been a folower of Christe and a companion with hym at his table and nowe become the guyde of a deuelishe bande of souldiers came afore them a good preatye waie betwene but he had geuen them a token before for so to doe is a thyng coÌ„moÌ„ly vsed in warres that to whoÌ„soeuer he should geue a kisse him should they well wete to be Iesus And whan he had cum sumwhat nere vnto Iesus eueÌ„ ready now to kysse him as he had been wont to do the lord accordyng to his accustomed mildnesse refused not the traiters kisse neither but yet eftsons pricked his conscience to th eÌ„tent that being moued at leastwise with so great pacience fauour of the lord he might haue ameÌ„ded Iudas saieth he arte thou a betraier of the soÌ„ne of man with a kisse Iudas by that word well vnderstode that his herte was not hidden froÌ„ God He knewe the innocencye of the Lorde he was so many tymes with suche myldenesse of the Lorde as neuer the lyke was heard so prouoked to chaunge from his wicked entente and purpose euen a verye flinte stone myghte haue been suppled therewith had not Satan altogether possessed his whole hert with the disease and corrupcion of couetise And truely the deuelishnesse of Iudas was cause of daÌ„nacion to hymselfe alone and no mo But suche personnes as dooe nowe in these tymes with seÌ„blable guile betray the veritie euaÌ„gelical vnto the princes of this world are causers of a more greuous coÌ„fusion are worthy of greater punishement then vnhappye Iudas ouerlate takyng repentaunce of hys facte did execute vpon himselfe Immediately vpon the kisse geuen the company of the harnessed menne came rennyng vnto Iesus to laye handes vpon hym and they were suche as for none other purpose had a mynde and wyl to knowe Iesus but that they myght take hym But happye are
coloure some cause of death maye be layed vnto hym Whereupon thus speake they vnto hym If thou be thatsame Christe whome accordyng to the godly sayinges of the prophetes we looke for tell it vs playnly But Iesus knowyng them to moue suche question 's not of any purpose to learne the trueth but to hunt for some matier of false accusacion agaynst hym thus made answere vnto them If I shall tell you what I am ye wyll not geue credite vnto me and in case I shoulde question with you by the testimonies of the scriptures what maner of mā it was promised that Messias should be and whether thesame tokens doe iustely agree in my person ye wyll not aunswere accordyng to your consciences as men that haue not anye earnest desyre to learne that is true nor yet to teache it Neyther wyll ye vpon any suche cause or consideracion acquite and discharge me if I shall declare myne innocencie vnto you For ye doe not by youre opposyng and examining me meane eyther vpō knowlage of the trueth to discharge me if I be innocent or to condēne me beyng found guiltie as in lawfull iudgementes is commonly vfed to bee doen but for this entent that the thyng which ye haue determined to doe ye maye seme to doe by some tytle and colour of iustice Therfore wyll not I tell you the thyng whiche though ye knowe yet ye wyll not knowe but an other thing will I tell you whiche ye shall one daye fynde to be true The sonne of man who at this present moment by reason of the weakenesse of his humayne nature and of his humilitie is not agnised and knowlaged of you beyng proud and hault mynded men shall in tyme to come be aboue earth on hye syttyng on the right hande of Gods Maiestie These wordes did Iesus speake to th entent that forasmuche as they had more mynde and wyll to putte Iesus to death because he was in fourme of humilitie by whome they mighte haue been saued then to enbrace hym they should haue knowledge that they should an other daye see hym a iudge a punisher of theyr vngodlynesse whō being a salueour promised and so many hūdred yeres loked for they would not now acknowlage Suche a worde semed vnto them all a meete and sufficient occasion to laye some false accusacion agaynste him in case he woulde no more but openly take vpon hym that he was the sonne of god Whereupon they saye Why than arte thou thatsame sonne of God of whome the foretellynges of the prophetes doe make mencion To this question doeth Iesus in suche wise tempre his aunswere that he neither woulde deny hymself to be that he was nor geue vnto them any occasion or matter falsely to laye to his charge nor yet as touchyng hymselfe shewe any spyce or poynte of arrogancie For the Lorde had more minde eche where by his actes and dedes to declare his diuine nature of godhead that was in him then in woordes to professe it or take it vpon him He therfore in this wyse shaped his aunswere Ye saye that I am after an hūble and lowly sorte geuing a by knowlage that the thing whiche they demaunded in manier fourme of a question as a thyng doubtful might with as fewe wordes as they vsed by only alteryng the manier of pronunciacion be spoken in a playne affirmacion that so it was But they iudgeing thissame to be a cause sufficient enough wherefore to accuse hym of blasphemy then the which crime there was none other emong the Iewes more worthie death sayed Why doe we yet styl require witnes we oure owne selues haue hearde a manifeste blasphemie out of his mouth Upō this verdite did all the whole coumpainy quickely agree as men that had afore decreed by any title whatsoeuer it were to put Iesus to death The .xxiii. Chapter And the whole multitude of them arose and led hym vnto Pylate And they began to accuse hym saying We founde this felowe peruertyng the people and forbidding to paye tribute to Ceasar and saying that he is Christe and a kyng And Pilate opposed hym saying arte thou the kyng of Iewes He aunswered hym and sayed thou sayest it Than sayed Pilate to the high priestes and the people I fynde no faulte in this man And they were the more fierce saying He moueth the people teachyng throughoute all Iewry and begonne at Galile euen to this place WHan they had found out a cause as to theimselues appered fit enough to put hym to death it remayned that they might remoue also the enuie and displeasure of his death from themselues and laye it on others Wherupon they thought it best to shift him ouer from themselues into Pilate the lieutenauntes handes to bee arayned before him to the entent he might seme to had been putte to death not by the Iewes but by the Gentiles Wherefore all the counsayle with the multitude also whom they had drawē to the partakyng of theyr wicked dede aryse vp altogether and bring Iesus to Pilate the Lorde president and lieutenaunte of Iewry For he though he were no Iewe hymself yet was an head officer there vnder the Emperour And here first of all the Iewes doe deliuer to the Gentiles and alienate from themselues theyr Messias beyng sent of God to them The Gentiles receiue him and wurship him whan he was commended and betaken to them The Lorde was already condemned by a foreiudgement in the counsaile of the Iewes with whō any pretense or coloure were it neuer so slendre did suffise as with mē that with rageyng madnesse thirsted the death of the innocent But because at the benche of a Pagane and heathē iudge there was more equitie in ministryng of iustice then in the courte of the Iewes it was necessarye to haue forged witnesses whiche shoulde laye many and great crymes to his charge who alone of all creatures was clere from all crime The beginnyng of theyr accusacion was of this sorte We founde and tooke this felowe with the manier as he was subuertyng our nacion For he forbade that any tribute should bee payed to the Emperour and in all his talke he hath auouched himselfe to be Messias the king These two crimes they thought they had gaily well deuised and that thesame crimes should excedyng greatly moue the mynde of the Lorde deputie for that aswel the one as the other of them comprised a spice of high treasō against Cesar So naughtily do these moste shamelesse craftie forgers of lyes assaulte the veritie euangelicall For what can bee deuised more shamelesse then suche lyes as these Iesus afore that tyme whan a piece of coyne was shewed vnto hym had made aunswere in this manier Geue and pay ye vnto Cesar such thinges as belong vnto Cesar and to god such thinges as belong vnto god And to be made a kyng whereas it had afore been willyngly offreed hym by the Iewes of their owne mocion he woulde none of it but fled
and chiefe headmen might bee the better manifested vnto the worlde Herode whan he sawe that Iesus was brought vnto hym was glad of that syght For the man had of long tyme been wyth chylde to haue a syghte of Iesus of whome he had hearde so many thynges And he verayly trusted that it woulde nowe come to passe that Iesus woulde before hys face shewe some myracle suche as he had heard veray many to had been wroughte in other places by hym Wherfore he questioned with Iesus of many thynges as one desierous to geat out many thynges out of Iesus not to the ende hymselfe myghte bee made the better man therby but to satisfie hys owne curious fansye that he had to knowe thynges For none other thynges it were that he enquyred of Iesus but suche as he woulde haue asked of some Magian that is to saye some cunnyng man that had a syght in the priuities of Phylosophy and in the mysticall conclusions of nature but Iesus who was not come to serue the faÌ„sie lust of a wicked prince but to procure health vnto al creatures made him none aunswer at all teachyng vs in the meane season that sometyme the woorde of god is not to bee vttered whan it is euident that the persones are vnworthy vnmete to heare it But the bishops all this whyle and the scrybes folow their matter earnestly and call vpon it and dooe eagrely lay to his charge afore Herode as meÌ„ very fore fearing that Iesê° who was thaÌ„ arrained mighte by some meanes escape But yet Herode although he wer a wicked king yet was he nothing at al moued with these accusacions as one that well apperceiued all that euer was dooen or entended to had arisen and proceded of enuie But thinking it sufficient to despise hym of whom he was despised he clothed Iesus in the way of mockage in a white garmente for that was than the guise and maner of goyng of kynges and Emperoures and so sent him backe again to Pilate This reproche had the lord taken at Herodes handes beyng a prince of a grosse witte and brayne and of his armed garde beeyng lyke men like maister accordyng to the prouerbe For among men of suche a sort a felowe that can goe or daunce on a rope orels one that hath the feate to playe a iuggelyng cast shall sooner haue praise and thanke theÌ„ a syncere preacher of the ghospell For suche persones haue no mynde ne wyll but eyther to haue pleasure and delectacion shewed theym orels to learne suche thinges as maie serue to the maintenaunce of their tyranny Yet not withstaÌ„ding in the meane time Herodes ciuilitie dyd condemne the wickednes of the Byshops and the Scribes and did quitte Iesus also seeyng he condemned hym not to death beyng accused afore him and making no aunswer to the offeÌ„ces which wer layed to his charge It was in the meane time a thing highly to the contentacioÌ„ of Herode that Pilate shewed hym so muche honour as to sende Iesus vnto him to haue a sight of Whereupon from that time forewardes amitie and freÌ„dship grewe betwene Herode and Pilate wheras before there had been variaunce betwene theÌ„ But a wicked and vngodly frendship it is that is made by the iniurie of the trueth euangelicall ¶ And Pilate called together the high priestes and the rewlers and the people and said vnto them ye haue brought this man vnto me as one that peruerteth the people And behold I examine hym before you and find no fault in this man of those thinges wherof ye accuse him no nor yet Herode For I sent you vnto him and loe nothyng worthy of death is doen vnto him I will therfore chasten him and let him looce For of necessitie he must haue let one looce vnto them at the feast And al the people cried at once saiyng away with him and deliuer vs Barrabas which for a certain insurreccion made in the citie and for a murdre was cast in prisoÌ„ Pilate spake again to them willyng to leat Iesus looce But they cried saiyng Crucifie him Crucifie him he said vnto them the third time what eiuill hath he dooen I fynde no cause of death in him I will therfore chasten him and let him goe And they cried with loude voyces requiryng that he might be crucified And the voices of them and of the high priestes preuailed And Pilate gaue sentence that it should be as they required And he let looce vnto them hym that for an insurreccion and murdre was casts into prison whom they had desired and he deliuered to them Iesus to dooe with him what they would Whan Pilate sawe that â—he prisoner was sent backe again from Herode and that his purpose had not come to suche effecte as he had assayed to bring it he begoon of a iudge to become a spokesman for Iesus and callyng together the bishops the Scribes the chiefe men and the commons that came at theyr tayles he spake after this sorte to them Ye haue here of youre owne myndes brought this man before me as one that withdraweth your people from the obedience of the Emperour and of your lawes and I here in youre presence haue dooen what I can to boulte out the truethe of him with examinyng and askyng dyuerse questions of hym neyther dooe I fynde hym culpable in any of these crimes which ye accuse him of The selfsame thing hath come to passe with Herode the whiche can iudge better in these mattiers then I forasmuche as he is a man skilled in your lawes In consideracion wherof also I did put ouer this mater to be iudged and tried in his courte who if he had founde him guiltie would not haue let him escape Now because he hath not founde in hym anye offence woorthie of deathe he beeyng contented with a light punishment hath no more but geuen the man a mocke as one veraylye â—uiâ—ing him from all daungier of death Wherefore it is best that we also folowe the equitie of Herode I wil chastice the manne with some lesser punishment then death and so lette him goe This did the lorde presidente trusting that the furious rage of the Iewes would asswage whan they had seene Iesus put to so many reproches and so scourged Whan Pylate coulde doe no good thys way neyther but sawe the madnesse of the Iewes to be the more sette on fyer therby he deuised also an other caste howe to deliuer Iesus It was a custome euery yere once emongest the Iewes that the lorde President because of theyr highe solemnitie of that feastfull daye whiche was than at hande should leat goe by his pardon and releasse vnto the Iewes one of their offendours whom they would aske Therfore the president preuenting their askyng putte it to their choise whether of the twoo they would haue pardoned and realeassed vnto theim Iesus or els Barabas This Barabas was a greate robber and a notable felowe by reason of his mischeuous dedes
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
euen the verai same thing whiche Christ himselfe hath promised vnto you I am with you euen vntyll the consummacion of the worlde Nowe in stede of the bloudie slaughter of beastes whiche the priestes of Moses lawe did vse what kynde of sacrifice shall succede the prophete hath not leaft vnspoken For the psalmiste by inspiracion sayeth thus Sacrifice thou vnto God the sacrifice of laude and paie thy vowes vnto the highest call on me in the daye of tribulacion and I will deliuer thee and thou shalt glorifie me And agayne in thesame place Whoso offreeth me thankes and prayse honoureth me and to hym that ordreeth his conuersacion right wyll I shewe the saluacion of God And in another place Sacrifice ye the sacrifice of righteousnesse and truste ye in the Lorde Ye haue here nowe hearde a threfold manier of sacrifice that is to wete the sacrifice of prayers or vowes whereof Christe hath thus taughte you Whatsoeuer ye shall aske my father in my name he wyll geue it vnto you the sacrifice of laude and prayse whiche it is euidente enoughe that he solemnely executed and accomplished many tymes rendring thankes vnto his father and the sacrifice of righteousnesse whiche geueth and perfourmeth the strength and power of lyfe to the innocente and the seruiceable attendaunce of charitie towardes the nedie And of this righteousnesse dyd he in propre persone shewe vnto you a perfecte exaumple spendyng his own soule and lyfe for his shepe beeyng founde onely and alone emong men in whome no fraude ne guyle was He taught this thing also out of the prophetes wordes saying thus Goe ye and learne what these woordes of the Prophete dooe meane Mercye wyll I haue and not sacrifice In the spirituall temple than vnder the moste highest prieste Christe there shall not nowe bee geuen distribucion of rawe meate out of the fleashe of calfes of goates or of shepe but of the precious bodye and bloud of Iesus Christe whiche he hath once for all offred to th ende that it maye al tymes bee spirituallye taken of his enoynted renewyng vnto themselues after a certaine manier the death of their head king by that thankefull commemoracion Forsouth this is the hoste whiche shall shortely be offred all the world ouer by the priestes whom God hath enoynted of whiche sacrifice Malachias spoke afore in the spirite of Prophecie I haue no wyll in you saieth the Lorde of hosâ—es and gyfte wyll I none take of your hande For from the arisyng of the sunne vnto the goyng downe my name is greate in all nacions and in euery place there is sacrificed and offreed vnto me a clene oblacion And this was it whiche was foretolde to Hely the prieste also that it should come to passe that whosoeuer should come into the newe temple should saye Leat me goe I beseche thee to one syde of the priesthode that I maie eate a morsell This is thesame sacrifice whiche Christe in Estur supper gaue vnto his disciples puttyng foorth breade vnto them whiche he sayed to be his body and geuyng them the cuppe whiche he sayed to bee the cuppe of his bloude by whiche his bloud he consecrated vnto them a newe testamente that is to saye a bande and league of frendeshyp neuer to dye ne decaye All these thynges yf ye twoo haue not sene on your owne parties yet at leastewyse ye mighte haue hearde it of his twelue speciall Apostles by meane of whom he hath wylled all that hath been wrought and dooen to come to the knowlage of all creatures Lyke as Christe cummyng from heauen hath turned all carnall thynges into ghostly the citie the temple the priesthode the sacrifices so woulde he also his kyngdome to bee newe And for thesame cause did he muche vse to call it the kyngdome of heauen because ye should not looke for any suche manier thyng as ye see many in the kyngdome of the worlde For although he were the Lorde of all yea euen before he came downe into the yearth yet was there a ghostlye kyngdome whiche because he would recouer vnto his father he became obedient to thesame vnto the death of the crosse For by that meanes hath he ouercomed and vanquished his aduersarie that waie hath he deliuered his people and made them free by that meanes hath he recouered enlarged and establisshed his kyngdome vnto his father And in dede the Prophete promised Messias by the title of a kyng and a captaine but he assigneth a double cummyng of hym the former whiche your selues haue seen humble and peaceable For he came to heale and not to strieke in the waye of vengeaunce But he shall come in the ende of the worlde with maiestie garded and encoumpaced round about with many thousandes of Aungels to iudge the quicke and deade And now in this tyme because he hath come lowe and mylde many haue taken slaundre of conscience insomuche that euen those same twelue also whome he had out of all the coumpanie specially chosen out as moste feithfull and trustie vnto hym beeyng strieken in a drede haue fled euerie man his waye for feare yea and one hath reneagued hym too saying that he neuer knewe hym But if ye woulde diligentlye compare the writing of the Prophetes with the thynges whiche ye haue seen wrought and doen there should be no cause why ye should bee offended or slaundred but there is cause why ye should acknowlage hym who came suche an one as he was promised to come Consider ye what Zacharie sayeth Beholde thy kyng shall come vnto the righteous and a salueour beeyng hymselfe in fourme of a poore man mountyng vpon an asse and vpon a colte the foale of a she asse He that so came came not to make battaile but to destruie the battayles of the worlde whiche are made and kepte vnder Satans banners For the Prophete bryngeth in byanby after And I shall scattre soondrie waies abrode the carte from Ephraim and the horse from Hierusalem and the bowe of battayle shall be destruied and he shall speake peace to the nacions and his power shall bee from sea to sea Ye sawe him entre the citie of Hierusalem with this pompe partly to mocke the kyngdomes of this worlde and partly because he would putte you in good remembraunce of the prophecie And now marke ye well this poynte whether Esai did promise hym of any other sorte For euery violent takyng of booties and forceable ruffleyng and garment embrewed with bloud shall be for burnyng the meate of fyer For a lytle one is borne to vs a sonne is geuen to vs princely power is set vpon his shoulder and his name shall be called the meruaylous a Counsaillour the God of strength the father of the world to come the Prince of peace his empier shal be multiplied there shal be no ende of peace He shall sitte vpon the seate of Dauid and vpon his kingdome that he may conserue thesame and make
seen and partely ye might haue knowen of his kynsfolkes and familiars and ye shall not fynde any one poynte that hath not been bothe signified and marked out by figures also foretolde by the Prophetes He was promised out of the stocke of Dauid and out of the tribe of Iuda and out of the toune of BethleeÌ„ As touching the place where he should be borne se ye whether Micheas did derkely prophecie or els plainly And thou Bethleem Effrata a litle one thou art in the thousandes of Iuda Out of the shall one come for the whiche shall be vnto me a rewler in Israel and his cummyng foorth is without beginning from the daies of eternitie And that this should so come to passe the Scribes the Phariseis vnderstode before they were doen who whan Herode demaunded the question of them made aunswere at once that Messias should be borne in the citie of Bethleem And euidente it is that Iesus was borne in this citie through the occasion of the surueigh and taxe which Cesar caused to be made The cause matter selfe was through Herodes crueltie made knowen to the worlde And once ye knowe that he was coÌ„monly reputed not for a Bethleemite but for a NazareaÌ„ and a man of Galile because he was brought vp in Nazareth vntyll the tyme of full mannes state and lyued there a good noumbre of yeres with his fosterfather Ioseph his mother Mary in so muche that the poisee of his crosse had the intitulacion of Iesus the Nazarean Neither was this poynte vnspoken of by the Prophetes neither who nowe and than note hym and call hym by the name of holy and of the holy of holyes because he was singularly consecrated to the Lorde not only after the lawe whiche indifferently apperteined to the first borne of maÌ„ sexe accordyng wherunto Iesus also was brought by his pareÌ„tes vnto the temple and there coÌ„secrated vnto the Lord but also aboue all mortal creatures by a certain speciall prerogatiue whiche no man had but he This Nazarean did Iacob see beeyng a man in maner altogether blynd in the iyes of the body but veray sharp and quicke of sight in the iyes of his feith at what tyme he blissed Ioseph who bare the figure of Christe And they shall be sayeth he in the head of Ioseph and in the toppe of the croune of the Nazarean that was separate from his brethren For whatsoeuer thyng the lawe of Moses doeth after the fleshe appoynte or enioyne for consecratyng of the Nazareans thesame is after a spirituall vnderstanding fulfilled in Christe And God to Dauid thus speaketh in the psalmes Of the fruite of thy wombe will I set vpon thy seate And againe elswhere the prophete Esai before Dauids tyme. There shall a rod issue forth of the roote of Iesse and a floure shall asceÌ„de out of his roote the lordes spirite shall rest vpoÌ„ him And well knowen it is the Mary was of the tribe of Iuda of the house of Dauid neither was that thyng hidden or vnknowen to the Phariseis who whaÌ„ Iesus himselfe before he suffered death asked of theÌ„ whose sonne Messias should bee made aunswere without any study or tarying the sonne of Dauid The Prophete had foresayed that he should be borne of a virgin For thus did Esai prophecie For this cause shall the Lord himselfe geue vnto you a signe Behold a virgin shal conceiue and shal bryng forth a sonne and his name shall bee called Emanuell Daniel foretolde the selfesame thyng more couertely whan he expouned what was mente by the stone that was cut of from the hill without haÌ„des which brake al to pieces and into powdre thatsame prodigious image made of golde siluer brasse iron clay and within a short while it grew into a great mountaine which with his largenesse fylled and possessed all the kingdomes of the world For Christe being without mannes helpe borne of the virgin Mary shal grynde and crushe to powdre all the kyngdomes of the worlde and shall with hys doctrine possesse all the worlde Uerayly Ezechiell beyng enspired dyd perceyue thesame to fore at what time he described the Este gate of the temple through which the Maiestie of the Lord entred in Of which gate he speaketh in this maner ‡ This gate shall be still shutte shall not be opened there shall not a man passe through it because the Lorde God of Israel hath come in therat els shall it be shutte still The prince hymselfe shal come through it c. Whan ye heare the Temple of the Lord ye knowe well enough to be meÌ„t therby the wombe of Mary consecrated by the holy ghoste Whan ye heare the Este gate doe ye not knowe the menyng of it to bee the enclosure and tabernacle of the virginly chastitie which neither any mortall man entreing vnto it ne the sonne of God either entreyng in or cummyng forthe of it hathe violated or defoiled Certes thissame is the Este gate out of whiche proceded issued the light that should lighten all the worlde vniuersall And this misterie although it be not yet published abrode emong the Iewes yet is it not vnknowen vnto those that haue had familiar conuersacion of lyuing with Mary the mother of Iesus and with Ioseph hir spouse For the saied Ioseph was taken and vsed as a moste true vndoubted witnesse of this priuy misterie which at his due tyme shall be famously spred and spoken of throughout the worlde vniuersall howe that a virgin without any lyke exaumple afore goyng sence the worlde first begon by the breathing of the holy ghost vpon hir brought forth a babe whiche was partaker of the diuine nature of the godhead of the humain nature of man both at once That if it appere to you or seme a thing vncredible that God should be borne of a creature mortall considre ye what the Prophete Baruch did prophecie of the sonne whom God taking pietie and compassion on mankynde dyd euen for the veray purpose sende into the yearth that vnto the straighing wandreers and to the blynded he should shewe the waye of health and saluacion Thissame is our God sayeth he there shall be none other estemed besydes hym This is he that hath found all the way of discipline hath â—aught it vnto Iacob his babe to Israel his beloued After this he hath ben seen in yearth and hath liued emong men And as for Daniel doeth also shewe the tyme of his birth accoumptyng it by seuens or seuenfoldes of wekes and yeres if a man will any thyng curiously serche and trye it out But long and many a daye before him the patriarke Iacob beeyng noweâ— ere the tyme of his departing out of this worlde and endewed with the spirite of prophecie to shewe thynges to come prophecied in this manier The scepter shall not be taken awaye from Iuda a guide froÌ„ the thighe of hym vntill he
threatē thesame Woe vnto the soules of thē sayeth he for they haue thought an exceding naughty thought against thēselues saying let vs tie vp the tighteous man for he is not for our purpose He was brought to iudgement as a man accused and to be arraigned Yea and that thing also did Esai tell afore The Lord stādeth to be iudged he stādeth to iudge the peoples the Lord shall come into iudgement with the elders of his people the rewlers of thesame Iesus was iudged in the house of Caiphas by the chief priestes Scribes Phariseis the chief rewlers of the people Eftsons cōdēned he was by the crying clamour of the people at the benche of the lieutenaūt whā they cried Away with him away with him naile him on the crosse But while the Lord is iudged they are iudged themselfes in the their detestable iniquitie is by all maner waies meanes bewraied Pilate gaue pronounced sentence of iudgement against vpon them when he sayed I am free innocent from the bloud of thissame righteous man choose you And themselues gaue sentence of iudgement agaynst themselues whan they cryed His bloud be vpon vs and vpon our chyldren Hieremie also muche lamēteth their deiulishe weorkyng agaynst Christe Lord saieth he thou hast seen the iniquitie of them agaynst me iudge thou my iudgement Thou hast seen all their furious rageyng all theyr thoughtes agaynst me thou haste hearde all their reprochefulnesse O Lorde all theyr thoughtes agaynst me theyr lippes arisyng agaynst me studying agaynst me all the daye theyr sitting downe and theyr arisyng agayn haue I seen Doeth he not in these wordes clerely as it were in a playne picture set foorth the priestes and the head men of the people consultyng together how they might put Iesus to death huntyng for false testimonies whereby they might oppresse hym beyng innocent laying blasphemie vnto his charge condemnyng hym by iudgement before they had matier to hym sitting vpon hym as iudges arising again whan they had iudged him because they would accuse him before the lieutenaunte A mischieuous sitting downe and a more mischieuous arising vp again And that not any kynde of death at auenture mighte satisfie their hatred but there was speciallye chosen suche a kynde of death as was bothe moste shamefull and also moste hardest Hieremie witnesseth bearyng the persone of Christ. This o Lord haue I learned of thee and I do vnderstande it for thou hast shewed me theyr imaginacions But I am as a meke lambe that is carryed awaye to be slayne not knowyng that thei had deuised suche counsayles agaynste me saying we will destruie his meate with woode and drieue him out of the lande of the liuing that his name shall neuer more be thought vpon For the deuise and purpose of the Phariseis was this that the name of Iesus after he were accused condēned hanged betwene two notorious malefactours shoulde either bee vttrely for euer abolished or els should bee reputed emong names execrable and detestable Nowe ferthe◠call ye vnto your remembraunce that Christ tolde you al this matier before his death how he should be betrayed and deliuered into the handes of the Gētiles that he should be refused of menne and cast of that he should be skorned that he should be scourged that he should be crucified all ye knowe by your owne iye that no pointe hereof was vnaduisedly doen or by blynde chaunse of casualtie The Iewes did before the presence of Annas and Caiphas by meane of false witnesse laie vnto hym the cryme of blasphemie then which there is none other crime more hainous And this matier was marked out and figured in Ioseph whom his brethren conspiryng together through enuie did accuse of a veraye naughtie cryme Before the iudges Iesus aunswered either nothyng at all or els veray fewe wordes whā there was no sparke ne spotte of any cryme in him for he had determined with himself to dye for the redempcion of the worlde Thynke ye hardely that this was a thyng dooen by blynd chaunce if Esai did not tell of it afore He was offred vp because he would and he opened not his mouth as a shepe shall he be led to be put to death ▪ and shall kepe silence as a lambe before one that shereth him and he shall not open his mouth And see how iustely the prophecie of the Psalme agreeth with Esai As for me ▪ I was lyke a deaf man and heard not and as one that is dumme whiche dooeth not open his mouth I became euē as a man that heareth not and in whose mouth are no reproufes For in thee o Lorde haue I put my truste For nowe was the full tyme come that he shoulde willingly offre himselfe to all open shame of the world as one that shoulde shewe vnto his felowes a perfeicte exaumple of pacient suffreaunce bounde he was strieken beaten he was bothe with blowes and buffettes scourged he was and all to spetten in the face He had a wede of purple doen on his backe in the waye of mockyng and skorning him and crouned he was with a croune of thornes and beeyng contemned of Herode he was in the waye of puttyng hym to worldly shame sent backe agayne to Pilate in a white vesture in a myserable lykenesse and pieteous to behold was he brought foorth to the people and Barrabas was preferred before hym to bee pardoned and to escape Nowe forasmuche as he willyngly suffred all these thynges for the redempcion of the worlde accordyng to the foresayinges of the Prophetes it oughte not to haue bred desperacion in you but rather haue geuen you the more hope Doeth not Hieremie lamente and bewaile these thynges where he sayeth The verai breath of our mouth euen the enoyncted Lorde himselfe was taken in theyr nette of whom we saye vnder his shadowe we shal be preserued emong the heathen Heare ye againe thesame prophete lamentyng He shall holde out his cheke sayeth Hieremie vnto hym that strieketh hym he shall be filled with wordes of reuilying In the assemblie or conuocacion of the Iewes he was striken with a blowe of the bishops seruaunte Of Pilates men he was striken with blowes and buffettes and with a rede and yet made he no resistence Nowe heare the prophecie of the Psalme Upon my backe sayeth he the synners haue ploughed they haue made long furrowes of theyr iniquitie And the song of holy Esaie is muche accordyng to thesame The Lorde god sayeth he hath opened my eare therfore can I not saye naie nor withdrawe my selfe but I offre my backe vnto the smyters and my chekes to the nippers I turne not my face from men rebuking me and spetting vpon me Now whan ye reade the prophecie of thesame prophete in an other place do ye not thynke your selues to see verai Christe hymselfe scourged spetted on crouned with thornes couered with a garmente and broughte foorthe in presence to
the middes of the day time from the sixt houre vntill the nynth Christ himselfe saied and affirmed himselfe to be the light of the worlde and gaue knowlage that the night drewe nere at what tyme he should be doen to death out of this worlde And dyd not Amos clerely prophecie this matter And it shal be in that day saieth the Lord the sunne shall goe downe in the noontide and I will make the yearth to be all ouercast with derkenesse in the daye of light Neyther did Zacharie hold his peace concernyng this matter whan he sayed And it shall be in that daie there shal be no light but colde and froste and it shal be one daie whiche is knowen to the Lorde Not daie nor night in their due time in the euentyde shall the light be It was a day knowen to the Lorde which day the Iewes knewe not by the markes therof Daye was it not because that aboute the houre of noontyde arose derkenesse night was it not because that after the nynth houre light came again Than colde and froste there was in the hertes of the disciples whan they fled euery manne his waye and despaired in the noumbre of whom was Petur who ferthermore abiured the Lord that is to saye swore that he knewe hym not nor had naught to doe with hym nor naught would he medle with hym while being throughly taken with colde he taketh warmth and heate by the coles of wicked Iewes Cōferre ye now the thynges that were doen whyle Christe was hangyng on the crosse Whan he thirsted there was raught vp vnto hym wyne mixed with myrrhe and vyneagre withall euen like as whan he should bee hoighced vpon the crosse they offered hym wyne mixed with myrrhe And did not the prophecie of the Psalme tell plainly herof afore where it sayeth They gaue me gaule for my meate and in my thirst they gaue me drinke of vineagre Ye heard the Phariseis and the rewlers lyke conquerours speakyng proudely agaynste him as he hāged on the crosse and emong other reuiling woordes laying this also against him He sayed he was the sonne of God he putteth his wholle trust and confidence in the Lorde let him nowe deliuer him yf he will haue hym See ye nowe how lustely the prophecie of the Psalme did not onely foreshewe the veray thyng but also did speake euen the verai woordes of those wicked persones where it sayeth But as for me I am a wourme and no manne a veray skorne of men and the outcast of the people All they that see me laugh me to skorne ▪ they shoote out their lippes and shake theyr head saying he trusted in God that he would deliuer him leat him deliuer him if he wil haue him Ye sawe the lambe of whiche Esai prophecied not once openyng his lippes but holdyng his peace at al opprobrious woordes yea and moreouer praying hertely for the causers and workers of his death whan he cried Father forgeue them for they knowe not what they doe Nowe loke ye whether the psalme did not fore tell this thing too They spake agaynst me with guilefull roungues they coumpaced me round about with wordes of hatred and assailed me without cause In stede of that they should haue loued me they railled againste me and as for me I did praye Ye sawe hym fastened to the crosse with nailles and hang naked his bodye stretched euerie waye to the vttermoste Heare ye nowe a clere and plain prophecie of thesame They perced my handes and my feete and they tolde all my bones Ye sawe the souldiers partyng emongst them the garmentes of Iesus whan he was crucified And this poyncte also foloweth the prophecie of thesame Psalme in this manier They parted my garmentes emong them and cast lottes vpon my vesture his other garmentes they parted emongst them for his coate that was a whole piece in it selfe because it had no seames that it might bee vnriept they drewe lottes Whan he was euen at the poynte to yelde vp the ghost ye heard hym saye with a strong voyce Father I commende my spirite into thy handes declaryng the prophecie of the psalme to had spoken afore of his death Ye sawe the twoo theues legges broken in sodre and that Iesus legges were not broken because he woulde by this signe also declare hymselfe to bee the true Paschall Lambe whose bloude hath made free and hath deliuered from euerlasting death al persones that belieue in him of whome there was a commaundemente geuen in the booke entitled Exodus Ye shall not breake any bone of hym Ye might also haue marked this poynte that he ouercame the strengthe of the worlde and Satan with the contrarie with simplicitee he maistered craftinesse with mekenesse he ouercame fiercenesse with humilitee he hadde the ouerhande of pompe and glorie with courteous behaueour he subdued pryde and in lyke manier with the weakenesse of body he conquered the power of Satan For what thyng is more weake or feble then a man dying and yet what great strength this weakenesse had ye sawe Ye beheld and sawe the sunne ouercaste with derkenesse the yearth to be cast in a quakyng stones to brast one piece frō another graues to open the vail of the temple to be cutte in soondre These thynges veraily declared that his special great strength wherwith he throughly subdued the deiuill and the world was preastly and readily shewed foorth at the houre of his death And this thyng also had the mysticall Psalme foreshewed where it sayed Tell ye in the nacions God hath reigned from the tree And this thyng did not the Prophete Abacuc leaue vnspoken His brightnesse sayeth he shal be as the lyght hornes in his handes there is his strength hidden death shall go before his face and the deiuill shall go out before his feete Ye heare the hornes or peakes of the crosse the feblenesse wherof beguyled the prynce of this worlde For the lord Iesus had there priuely hidden his heauenly vertue and strength to th ende that he might oppresse the deiuill he led death in a triumphe he made Satan to be openly knowen what he was and made hym an open shewe and his verai self before he should dye foretold that this thing should so be in that he sayed Whan I shal be exalted vp from the yearth I wyll drawe all thynges vnto my selfe And the selfsame thyng did Moses signifie beyng nere the tyme of his death although by derker woordes of a misticall sense For whan he blissed the tribes euerie one by it selfe and it was come to Ioseph who bare the figure of Christe he saied As of a firste borne oxe is the beautie of hym and his hornes as the hornes of the beaste Rhinoceros with them shal he fanne the nacions euen vnto the endes of the earth So hath it ben thought good to the wisdom of God that Christ should subdue the vniuersal world through the hornes or
law had promised Therfore by their malice it came to passe that the light whiche brought eternall lyfe to the beleuers therof was to them occasion of greater blyndnes But their frowardnes could not hinder the health of theym that beleued in it but rather the blindnes of the Iewes made open way for the Gentiles to the lyght of the ghospel They which vnto that time were taken for the people of God which onely did boaste theimselues in the wurshipping of the true God in the religion of the lawe in the kynred of the fathers and in the promises of Gods testament turned theimselues from the sonne of god when he came to theim And therefore the Iewes being righteously caste out as rebels to the ghospell the grace of the ghospell remoued thence to the Gentiles that the course of thinges being altered they whiche before swelled in pride thorowe the false colour of religion shoulde openly declare their wickednes reiecting the sonne of him whom they wurshipped for God And on the other parte thei which before were vtterly contrary to true religion and dyd wurship beastes and stockes for their goddes shoulde enbrace the holynes of the ghospell by faith howebeit vpon this occasion the Gentyles were so admitted to bee saued by the ghospell that neyther the Iewes nor any other nacions at all shoulde be excluded from hauing entry therunto so they woulde put away their stubbernes and shewe theymselues obedience to faith which is the principall and onely gate to eternall saluacion But as many as receyued hym to theim gaue he power to be the sonnes of God euen them that beleued on his name And albeit many both of the Iewes and the Gentiles whiche loued the worlde more then God withdrewe themselfes from this lighte yet the cumming thereof was not in vayne Firste of all it did manifeste their infelicitie whiche thorowe their owne faulte did depriue themselues of so greate goodnes frely offered vnto them Neyther coulde any man doubte but that by the iuste iudge mente of God they shoulde be reserued to eternall deathe Furthermore it caused that of the contrary parte it shoulde more euidently appeare howe notable the liberalitie of God was to them which with a simple redy faith would receiue the woord of the gospel And for that cause he that was bothe the sonne of God and God did humble himselfe to our lowe estate to thintente that thorowe faith he might exalte vs to his highnes Therfore he toke vpon him the rebukefull misery of our mortalitie to make vs partakers of his godly glory Therefore also he woulde be borne a corporal man of the virgin to thintente we should be borne again spiritual of God and for that purpose he came downe into the earth to carry vs vp into heauen The stately scribes and pharisees the proud kinges and powers of the worlde the stoute and hau◠philosophers were reiected because they woulde not beleue But to this high dignitie were admitted men of lowe degre of litle estimacion without renoume vnlearned persons bondemen barbarous men and sinners whom the worlde hath in no estimacion at all of whom nothing is required but pure faithe neither cunninge nor noblenes of bloode nor yet the professyon of Moses lawe but all that did receyue this worde of what nacion or condicion so euer they were of his behalfe he gaue to theim this dignitie that they beinge graffed in Christ thorow faith and baptisme and hauing professed his name should be made euen the children of God that they mighte bee made by adopcion the same thinge whiche Christe was by nature And what can bee higher then this honour that they whiche before were the children of the deuill inheritours of hell shoulde thorowe faithe onely be made the children of God the brethren of Iesu Christe and coinheritours of the kingdome of heauen As touching the flesh we were all borne the children of wrath of our firste father Adam but by the worde of God we be released from that sinfull kinred touching the spirite we be happily borne again of God by Iesu Christ. Which wer borne not of blood nor of the will of the fleshe nor yet of the will of man but of God For finally God takethe for his children not suche as bee borne the children of Abraham by mans sede or actuall luste in generacion but those that be borne of God by faith Our first father Adam had begotten vs after an vnfortunate and miserable sorte for he begate vs to deathe and hell Moreouer they whiche are borne touchinge the carnal birthe bee not all borne to one estate for some he borne to a kingdome some to bondage But Christe Iesus the auctor of our newe generacion doth regenerate al men without difference to like dignitie that the bondage of sinne and the misery of mortalitie put awaye thorow faith and grace they may be made children of the lyuyng God And the same woorde became fleshe and dwell emong 〈◊〉 Neyther is it any meruail though man be transformed after a sorte into the felowship of the godly nature seyng the woord of God did submit it selfe for this cause to take our fleshe that is to say a mortall body of the virgine ioyning together in himselfe two thynges moste vnlyke God and manne what thing is more frayle or more vile then mans fleash and what thing is more mighty or more excellente then God Neuer meruaill that these thinges were knit to gither It was God that did it Neither mistrust that men may be made the children of God seynge he loued vs so that for our sake he himselfe would be made the sonne of man doubtles he toke vpon him no fantasticall body for who coulde loue a vain vision or a disceitful illusion but truely he toke vpon him the body of a manne that is to say the full and perfect nature of man abhorring not so muche as that parte wherby we be subiect to death and dooe very litel diffre from the kinde of brute beastes And he bacame not man for a small time redy by and by to put awaye that thinge whiche he had taken but to proue assuredly that he toke his manhed not deceitfully or vnder a colour he was long conuersaunt in earth he was hungrie thirstie diuers waies punished suffred death was seen with iyes hearde with eares and touched with handes And to thintent this dignitie should alwaye remaine with mankinde the godhed hauing the manhed with it and in it being glorified sittinge on the righte hande of the father allmighty dooeth stil dwell in vs. And we sawe the glory of it as the glory of the onely begotten sonne of the father full of grace and trueth Neuertheles he lacked not his godly maiestie when he in his manhed walked here in earth for we whiche liued familiarlye with him are witnes that he was both God and man we haue seen him hungry athirst slepinge wepinge vexed and dyinge We haue hearde him speake with the voice of a
blasphemie vnto my charge because I doe more seke the glory of God then mans prayse Ye obiect against me the breakyng of the Sabboth daye who haue saued a man on the Sabboth day when as the holy religion of the Sabboth doeth not stay you from deuisyng and labouring to destroye an innocent and not only an innocent but suche one as hath deserued good at your handes Is this to magnifie Moses whom ye preferre before me Is this to honour and reuerence God whom ye with feyned religion wurshippe Doeth not the law curse him that sheadeth innocentes bloud â–ª Neither doeth it permitte any power or autoritie of putting to death but vpon malefactours nor vpon them neyther except they be lawfully conuicted and condeÌ„ned Why than do ye contrary to the lawe trauaill about my death that being sent of God do preache his wil and pleasure to you according to the intent of the law that do seke his glorye and not mine owne that do not effectuously seke a kingdome or riches to myself but that do frely offre saluacion to all men that hurte no maÌ„ but do good to all men This saying of Iesus did vexe and trouble the Phariseis mindes for two causes first because they perceiued well that their craftie inuencions though they were secretly doen were not hid from his knowledge whom they supposed mighte soone without difficultie haue been made awaye yf the thing that they went about could haue been kepte secrete from him Secondarily his woordes pinched their mindes because he did appeale them of sinnefull transgression of the lawe in the presence of the people who would haue been thought moste true obseruers of the law They laying snares for the innoceÌ„t bloud feared not the knowledge of God but they feared to haue their dedes knowen to the people Therfore to face out the thyng by dissimulacioÌ„ they let fare as if they thought the multitude did not knowe their wickednes so fell to open rebukes and checkes as is the maner of all wicked persons that are taken with the maner in a mischeuouse dede that caÌ„not be excused Thou hast say they the deuill seyng thou makest the father of heauen very God himselfe to be auctour of thy doctrine to auaunt thy selfe thereby God is true and thou by the deuils instigacion art vntrue Who goeth about to deuise thy death â–ª The Lorde Iesus did not brawle with them again with any checking answere to their so furiouse blasphemie lest he should haue made them more woode by putting to of furie to them that were already cruel and furâ—ouse but geuing vs an ensaumple of mildenesse full gentelly he telleth them the cause why he did the dede for the whiche they quarelled with hym And where as themselfes in very dede were breakers of the lawe in all thinges yet did they accuse Iesus as a transgressour of the lawe because he had healed a man sycke of the Palsey on the Sabboth day I saieth Iesus did one certain dede on the Sabboth daye which was neyther euil sinfull nor yet vnhonest but wherwith I gaue health to a man that was miserably diseased which you your selues could not but allowe commend in case it had not been doen on the Sabboth day But they do rather breake the Sabboth whiche goeth about that thing on the Sabboth which is sinful and wicked on what daye soeuer it bee doen. The religion of the Sabboth is not so great but it ought to giue place to those thinges whiche are of more weight â—nd greatter importaunce and good and godly euery daye whensoeuer they be doen. If Moses himselfe whom ye highly esteme and attribute so much vnto haue geuen you the same exaumple and hath doen before me like wise as I haue doeÌ„ If also the very lawe do teache that worke maye be doen on the Sabboth day without breakyng the lawe of the Sabboth eyther ye muste nedes absolue and cleare me or els â—n case ye condemne me ye must also coÌ„demne Moses with me and the lawe it selfe to because whatsoeuer he gaue vnto you was a lawe Moses gaue circumcision vnto you not that circumcision began euen very than whan Moses lawe began for it was geuen of God to the Patriarches before the lawe was writen for that cause circumcision is a greatter matter in religion then the Sabboth daye because it went before the lawe and is as it wer the head of the lawe But the very same Moses whiche commaunded circumcision commaunded the Sabboth daye You do circumcise a man on the Sabboth daye and ye thinke not that ye violate the Sabboth day therin because of the dignitie of circuÌ„cision wherunto ye thinke that the religion of the Sabboth ought of right to geue place like as the Deacons and Priestes doe also in the temple these thinges whiche be pertaining to Goddes seruice and yet in so doyng they take not theymselfes to be breakers of the Sabboth daye for somuche as they esteme the thyng that they doe to be of more holynesse then that it should be omitted because of the Sabboth daye Consideryng therefore that ye doe circuÌ„cise a man on the Sabbothe daye leste throughe not beynge circumcised he should not be one of you neyther doe you wene that the Sabboth day is by that worke the wurse kept I meruaill why than do you like disdainfull men make suche clamour that by my worke the Sabboth daye is vnkept and broken who haue healed not one parte alone of maÌ„ but haue preserued and saued the whole manne altogether on the Sabboth daye Although circumcision were before the lawe and is after a sorte the very beginning chiefe parte of the lawe â–ª yet it is not perpetuall For men were acceptable and dearly beloued of God before there was any circumcisioÌ„ and the time shal be when God shall mislyke and refuse the ouerthwarte circuÌ„cision of the fleshe beyng without the inward circumcision of the herte But to geue health both of body and soule to a mans â—â—ly wretched neighbour as it is a greater acte and a more holy dede than to circumcise a man so is it alwaye good before the law in the tyme of the law and after the law because it is of it owne selfe good Why than doe ye in a cause not vnlyke yea in a much better matter as touchyng my behalfe wurship and haue Moses in reuerence and accuse me as giltye of a greater crime For I doe not now dispute whiche of vs twayne is greatter then the other Take Moses still as he is for an excellent man let it be so that I am euen as you suppose me to be a mean and an abiect person yet if ye loke well about you and do consider the matter rightly either ye ought to coÌ„demne vs bothe or to assoyle vs bothe And the very lawe of trueth teacheth vs this that in geuyng iudgement ye should loke vpon the matter and not the persone and he standeth accursed that through fauouring the
will he went to his death furthermore that by his death and resurreccion he should be lyfted vp to heauen whither as no man by any worldly wisedom could be brought When with this saying the Iewes wer made afeard and vnderstode not what he ment they durste not for al that aske the meanyng but whispered and talked therof secretely among theÌ„selues saying What is the matter that this man doethe sundrye tymes threaten vs with his goyng awaye thither whither we cannot folowe hym wyll he violently kyll hymselfe and so withdrawe him from vs Iesus whiche knew the very thoughtes of them all dyd so temper and moderate his aunswere vnto this very grosse muttrynge and sinfull murmuryng that the thyng whiche he spake shoulde not bee vnderstande but after his death resurreccion and ascencion For they supposyng that Iesus was nothing els but a man could coniecture none other thyng but that he shoulde go to his death and so be delyuered from the grefe of his persecutours when as his meanyng was that hymselfe as touchynge his godhede came from heauen and that he should anon after ouercome deathe and returne agayne thither from whence he came Ye sayethe he beynge of this worlde are worldly wise and speake after the carnall iudgement of the world I am not of this worlde and do speake hyer thynges then you can vnderstande neyther shall ye euer vnderstande them excepte ye leaue your infidelitie and shew your selues ready to be taught and therefore I tolde you erwhile and now tell you once againe that vnlesse ye put away your malice ye shall dye in your sinnes The onely waye to escape the darkenes of synnes is to receiue the lyght The onely waye to lyfe is to knowe him whiche onely deliuereth from deathe by the faythe of the gospell And in case ye do obstinately-refuse to beleue that I am he by whom the father willeth that all men should obtaine life and saluacion ye shall thorow your own faulte dye in your synnes Then sayed they vnto hym Who aâ—t thou And Iesus sayeth vnto them euen the vâ—â—yâ— same thyng that I speake vnto you I haue many thynges to saye and to iudge of you Yeâ— and he that sent me is true and I speake in the worlde those thinges whiche I haue heard of hym Howbeit they vnderstoode not that he spake of his father Then sayed Iesus vnto them When ye haue lift vp on dye the sonne of man then shall ye know that I am he and that I doe nothyng of my selfe but as my father hath taughte me euen so I speake those thynges he that sent me is with me The father hath not left me alone for I do alwayes those thynges that please hym Neither yet did this saying of the lord Iesus settell downe into the mindes of the Phariseis so very muche had the inordinate loue of this world blynded theyr myndes and therefore as thoughe they had neither seen nor hearde anye thing wherby they might know who he was they now maliciously saie vnto Iesus who art thou but Iesus knowing before hand that thei would picke some quarell against whatsoeuer answere he should make which asked him the question of a frowarde mynde therewith also iudgeyng them to be more fitte to heare what themselues wer then what he was maketh them aunswere on this wise sayinge Ye desyre to knowe who I am wel then do beleue but surely ye shall not beleue excepte ye put awaye grosse and worldely affeccions for els if I doe tell you who I am I shall tell it to your harme For ye wyll not onely be neuer a deale better therby but forasmuche as ye be manye wayes euyll ye shall so muche the more be made wurse And this that I nowe speake vnto you shall make your damnacion the greater I thyrst and couet the saluacion of men and not theyr vtter destruccion Or els I coulde speake manye thynges of you and for manye causes condemne you But it is not so thought good to my father who sente me into the world not to cause the euyll to bee wurse but to thintent that those whiche be euill should forthinke and amende themselues and be saued The father that sent me is he that sayth trueth yf ye beleue hym ye shall be saued And ye shall beleue hym yf ye will beleue me of truethe ye shall without daunger safelye beleue me that speake nothynge vnto you but what as I haue heard of my father with whoÌ„ I was before I came into the worlde He hath commaunded me to speake true thynges the trueth of suche thynges as do further meÌ„ to saluacion and not to damnacion And yf any man do perishe he shall perishe thorow his owne faulte who doeth enuye his owne health that is offered him But the blyndnes of the Iewes was so grosse that althoughe he had so ofte made mencion of his father from whom he was sent and to whom he shoulde go of whom he should haue recorde and did heare the thynges whiche he did speake as yet for all that it vnderstood not that he spake of the father of heauen because they coulde beleue nothynge in hym aboue a manne For these sayinges were then as seedes closed vp in the memorye of the hearers to thintente that they shoulde then bring furth frute when as all thinges shoulde be fully accomplished whiche the Prophetes had written of Iesu. It was expediente that as yet he shoulde be thought a very man vntill he had fully finished for the saluacion of the worlde that hye sacrifice whiche was to bee offered vpon the alter of the crosse For it so pleased the father that by death God shoulde bee glorified Our lorde Iesus in the meane time meaning this goeth furth in his communicacion insinuating couertly that he shoulde afterwarde willinglye be crucified by them sayeth thus When ye shall lyfte vp on hye the sonne of man euen very then ye shall vnderstande who I am and after that ye shall thinke me vtterly made awaye then in conclusion ye shall well knowe my power For ye shall right well perceiue that the thing is wrought not as men do thinges but by my fathers power after whose pleasure and iudgemente I do what thing soeuer I do practise herein earth to the saluacion of man Neither do I speake any thing but according to his minde And albeit I am sente into the worlde from hym yet am not I forsaken of hym he hath not lefte me but he is alway present with me and doeth assiste me and by me he both worketh and speaketh vnto you for betwene vs two is a moste hye consente he is glorified by me and I againe by hym but he is the auctor and I the messenger And I do the office of an embassadour so faythfully that I alwaye do those thinges whiche he hath commaunded and determined Moses and Dauid whom ye haue in great reuerence spake and did manye thinges according to Gods will but yet thesame did
vnto him Lorde come and see And Iesus wept then sayed the Iewes behold how he loued hym And some of them sayde Coulde not he whiche opened the iyes of the blinde haue made also that this man shoulde not haue dyed So than Marie went furth and founde Iesus as yet vnentred within the walles of the towne but abode in that place where as Martha had late before met him For he tarried there for Marie whome he commaunded to be called to hym chosyng a place fitte to weorke the miracle in because the graue was not far from that place as the maner was than to make the dead mens sepulchres nye the hye wayes When Marie was come thither assone as euer she sawe Iesus as in dede she was very woefull she fell downe at his feete spake weping the same thing that hir syster had sayde Lord sayth she if thou haddest bene here in due time my brother had not bene dead and we had bene without this miserable weping and waylyng But Iesus seeing Marie altogether in heuinesse the Iewes lykewise that folowed her wepyng withall he dyd not reason and stande in disputacion with her as he dyd with her sister Martha with whome he talked aparte the people being remoued asyde neyther dooeth he promyse any thyng when as nowe was place and tyme to performe in dede that whiche he had promysed Martha but Iesus I say firste of al groned in the spirite and was troubled in himself euen to shew the truth of his manhoode ready anon after to bryng furth a sygne of hys diuine power and Godhead They were no fayned affeccions that he was of so lothsome a mynde and in himselfe so troubled but there was good skill why he tooke vnto hym those mocyons of mynde whiche came not of the infirmitie of nature but by the consente of reason neyther was it al one cause why other wept and why Iesus was troubled They bewayled the death of the body of a certayn worldely and naturall affeccyon Iesus rather mislyked and lothed mennes sinnes whereby so many soules shoulde peryshe he was dysquyeted throughe the inuincible dyffydence of the Iewes who wepte for theyr frendes bodelye death when as them selues as touchyng the soule were subiecte to eternall deathe and yet dyd they not wepe for themselues Iesus desyred that all men should reuiue from this deathe and had indignacion that hys doctryne miracles and deathe should be loste in many one Therefore after that by horriblenes of spirite and by trouble of mynde in countenaunce iyes and in the whole habite of his bodye he had genen a manifest profe of hys manhoode teachyng also by the waye that it behoueth not to yelde and bee subdued to suche affeccions or to be called away from thynges of vertue the turmoyle of his mind beeyng refrayned and stayed Iesus sayde where haue ye layed hym not that he was ignoraunt therof but to remoue all suspicion of disceyt from the myracle His kinsfolkes aunswereth Lorde come and see That aunswere proued that the graue was not far of And nowe as if at the sight of the graue his sorow had ben renued Iesus wept Groning and trouble went before a token of sorow that with force entred into hys mynde Teares are as it were the bloud of a minde already wounded and ouercome But these teares came not from a mind that was ouercome for they were not bestowed vpon Lazarus that was dead but they were for vs that we should beleue him to be very man and also learne how death of the soule is to bee pitied and lamented whiche yet men doe not in suche sorte abhorte and bewaile But the Iewes supposing that Iesus was in suche moode for nought elles but for the death of hys frende with whome he was acquaynted behold say they how enterely he loued Lazarus for whom being dead he wepeth in such sort and yet were they nothing of kinne And some there were that would haue layed to his charge and rebuke his teares wherwith he testifyed no meane or common loue towardes Lazarus sayng Dyd not thys felowe of late geue sight to the blinde beggar with whoÌ„ he had no acquaintaunce Why than made he not that his great frende should not die In case he had no wil to doe it why dooeth he nowe signifye with teares loue that cummeth out of season If he could not doe the thing that is more easie to be doeÌ„ how did that feat which is of more difficultie to be dooen The phisicion manye tymes saueth the sicke mans lyfe There was neuer maÌ„ before gaue sight to him that was borne blind ¶ Iesus therfore againe groned in himselfe â–ª and came to the graue It was a caue and a stone was layed on it Iesus sayed take ye away the stone Martha the sister of him that was dead said vnto him Lord by this time he â—â—inketh for he hath bene dead fower daies Iesus sayth vnto her Saied I not vnto thee that if thou didst beleue thou shouldest se the glory of God â–ª then they toke away the stone from the place where he that had bene dead was layed But Iesus nowe being nye to the graue to declare playnly how horrible is the state of a manne that hath alreadye lyen long in synne and with howe great repentaunce howe many teares are nedeful that throughe Gods mercy he may penitentely returne to the lyfe of innocencie dyd grone agayne and fared euill with hymselfe exemplyfying in hymselfe verely the thyng whiche ought to be exhibite in vs if we will eftsones repente vs of the euilles and returne from the same wherin we haue long tyme nusseled our selues Nowe than they were come to the graue It was verely a caue whose mouthe was closed with a stone layed vpon it And that made much to the beliefe of the miracle and to exclude the suspicyon of inchauntment and delusion and because the beliefe therof should be more certayne and sure if the thyng were dooen by the handes of hys frendes and not with Iesus owne handes or hys disciples for those frendes suspect no fraude or illusion Iesus than turned him to theÌ„ and sayed take awaye the stone The playne meanyng of Martha sister to the dead man did also set furth made a more certentie of the miracle For she now forgetting what Iesus had promised her did through the wepyng and heuinesse that she sawe Iesus in come agayne into her olde mynde and affeccyon and conceiued almost a certayn diffidence Uerely she feared lest the stone beeyng taken awaye the styncke of the deade bodye shoulde offende theyr noses that stode by not considering that he which in the general resurreccion should rayse all mens bodies already many hundreth yeres before turned into duste coulde rayse a dead bodye euen newlye putrifyed She I tell you thus thynking sayd Lord by this tyme he stinketh For he hath bene dead fower dayes Iesus therefore did with a litle rebuke styrre vp the vnconstaunt and wauering womans fayth saying
hast thou forgotten how I tolde thee euen now that if thou diddest beleue it shoulde come to passe that by thy brothers death god should be glorifyed Al they therefore depending and staying in the expectacion and vpon hope of a newe woonderfull miracle the stone by the Lorde Iesus commaundement was remoued ¶ And Iesus lift vp his iyes and sayed Father I thanke thee that thou hast heard me Howbeit I know that thou dearest me alwayes but because of the people which stand by I sayde it that they may beleue that thou hast sent me and when he thus had spoken he cryed with a loude voyce Lazarus come furth And he that was dead came furth bounde hande and foote with graue clothes and his face was bound with a napkin Iesus sayd vnto them Leuse him and let him goe â–ª And furthwith all theyr myndes and iyes pawsing as men in doubte our Lord Iesus lifting vp his iyes to teache vs therby that whatsoeuer great thing we dooe we ought to referre it to God as authour thereof and withall to declare vnto the standers by that himselfe should by goddes power doe it what thing so euer he should doe saide father I thanke the because thou hast heard my desyre not because that it is an vncouth or a time during thing to me for I knowe that forasmuche as thy will and myne is all one thou dooeste alwaye heare me if I aske any thing of the. For neither do I wil any thing that thou willest not but thys prayer I make because of the people that stande by to thencent that wheÌ„ they haue sene the miracle they may beleue that I doe al thinges in earth after thy will and that also I am sent into the worlde to set furthe the glory of thy name amongest men When he had spoken thus to hys father he calleth out the dead man by name saying Lazarus come furth He could euen with a becke alone haue made hym that was buryed reuyâ—e and come out of the graue but this great sterne voyce was a token of great power wherwith the sinfull soule that is far of from the syghte of God beeyng buried in darkenesse of sinne and rotten with filthinesse of enorme crymes maye ryse agayne and come furth into the light of trueth And without delay he that was dead and buryed came out byan by at the voyce of him that called vpon him before all theyr iyes And he came foorth before them hys body sounde and whole of trueth but he came with all the clothes vpon hym that he was buried in that al they might know him to be thesame man whome they buried in such apparell thre dayes before For as corses were wont to be doen withall his feete were tyed with lystes and his handes bounde with sepulchre bandes hys face also bound with a napkin And nowe than was thys a wunder the dead corse dyd not quiuer and styrre litle litle so shewe likelihod of life returning again as for the more parte it happeneth in them whome we rede to be raysed to life by good and holy men but thys man that had bene dead fower daies space came sodaynly to lyfe agayn at the commaundement of a woorde And to make the miracle seme greater he both tied harde fast bounden sodeinly cuÌ„meth furth abrod out of the depe secret place of a caue Than lest any thyng shoulde wante to the full perfecte beliefe of the miracle Iesus sayde to the mannes frendes be use him let hym goe that hys mouyng and lustie quicke pace maye declare that the manne doth not onely liue but hath also his health Iesus could haue made the bandes to haue lewsed of theyr owne accorde but sith with theyr seruice they had throughly the doing of al thinges by al wayes and proues they both excluded suspicion of forgeyng the thynge and confirmed the certayntie of the miracle The twoe sisters aduertised Iesus than beyng absent of theyr brothers sickenesse by other men And in the absence of Iesus the man dyed he was buried he was kept till he stonke withall He was mourned for with solemne recourse of muche people The sisters themselues tolde Iesus of hys death they shewed him the graue when he had muche people waityng vpon hym the stone is taken away with other mens handes and with other meÌ„nes handes was he lewsed that came foorth of the graue Here is nothyng left to the vnfaithfull that they coulde lay for their excuse Neither did Iesus when he had wrought so notable a miracle speake any stoute word of himself He did not checke reproue the people because their accustomed maner was to slaundre fynd faulte with his miracles he requireth no thanke of Lazarus or of his systers Then many of the Iewes which came to Marye and had seen the thynges which Iesus did beleued on hym but sum of them went their waies to the Phariseis and tolde theim what Iesus had doen. Then gathered the hie priestes and Phariseis a counsell and saied what doe we for this man dooeth many miracles if we let him escape thus al men will beleue on hym and the Romaynes shall come and take away bothe ouâ—e towne and the people Therefore many that came of frendly duetie to Martha and Marie Lazarus sisters when they had seene so notable a miracle they beleued that Iesus was Messias and stacke to his doctrine the power wherof they sawe before theyr face to bee so greate and effectuall And truely some of them returnyng home to Hierusalem shewed to the Phariseis the thinges that Iesus had dooen a litle of Bethania Therfore when thys great acte beyng so exceadyng wonderous was hearde of the Bishops and Phariseis who for the euident declaracion of gods power ought to haue wurshipped Iesus and to haue bene ioyous on Gods behalfe they being styrred with the prickes of enuie cannot now for beare any longer but to cause the thyng seme more lawefully dooen they call a wieked counsayl wherein they consult emong themselues by what way and meanes they maye resiste suche great daungiers For albeit that the respect of priuate wealth sickenes of soule set theÌ„ on a woodnes against Iesus that was beneficiall towardes al men yet wil they that thys matier do apperteyn vnto the health preseruacion of all the people What is your aduyce say they to be dooen This manne dooeth many wonderful thynges and excedeth himself daily in doing of miracles If we suffer him to goe on as he hath begun it will come to passe that lyke as now many of the people doeth thinke hiely of hym so within awhyle al wil take him for Messias Whiche thyng yf it hap to be and the brute therof cum to the Romaines that is to wit that the nacion of the Iewes hath forsaken the emperour and are fallen to a new king of theyr owne whiche Romaynes do well knowe that of late a certayn kynge hath been loked for of the Iewes whiche shoulde set the nacion
a commaundemeÌ„t yea with an autoritie also that if any maÌ„ knew where he were in secrete that they should shew it that he might be appreheÌ„ded With these approued holy customes the bishops and Phariseis that were guides maisters of religion prepared themselfes to the feastful day but in the meane while they vnwares procured the saluacion of the worlde ¶ The .xii. Chapter Then Iesus sixe dayes before Easter came to Bethanie where Lazarus had been dead whom he raysed from death There they made him a supper and Martha serued but Lazarus was one of them that sate at the table with hym IEsus therfore knowyng that they had concluded vpon his death and that the tyme also was nigh when as he had determined willingly to be offred in sacrifice an vnspotted lambe for the saluacioÌ„ of the worlde he would no longer kepe hymselfe in secrete but as one offreyng hymselfe to be a sacrifice the seuenth daye before the feast of Easter in whiche daye the Iewes were wount at a solemne supper as it were to â—aste before hand the pascall lambe he retourned againe to Bethania both to call to remembraunce the lately doen miracle and also to impriente the hope of the resurreccion in the myndes of his disciples whom he knewe should be with his death excedyngly troubled in mynde For there dwelt Lazarus whom he had a fewe dayes before raysed from death to lyfe And the place was more notable for beeyng nigh to Ierusalem There therfore a supper was made readie for Iesus Martha serued him at supper But Lazarus was one of the numbre that sate at supper with him to make it more certain to them all that it was no vision nor gost whiche lately was seen to goe out of the graue home to his house forasmuche as he had nowe liued after his death many dayes and had also both commoned and eaten with other Then toke Mary a pounde of oyntmente called Nardus perfite and precious and anoynted Iesus feete and wiped his feete with hir heare and the house was filled with the odour of the oyntment There did Mary who with a siguler loue loued the Lorde Iesus ardently come to the feast as wel for many other causes as for the late benefite shewed vpon her brother and shedde vpon Iesus head sitting at the table a great quantitie of very precious oyntmente whiche was made of the beste kynde of Nardus to the mountenaunce of a pounde Insomuche that the whole house was filled with the sauour of the oyntmente And yet was the womans suche loue as hath not been heard not herewith content but annointed his fete with oyntmente and washed them with teares and wiped them with her heer not that she thought Iesus did delite in suche delicacies whose moderate sobrietie she knew but great ferueÌ„cie of loue caused her doe as her minde gaue her without stay of herselfe for truely she knew not nor coÌ„sidered what she did but yet through doing honor she gaue aduertisemeÌ„t before hand of Iesus death buriall was a figure of the churche whiche should embrace with godly honor the lord whom the Synagogue despised Than sayed one of the disciples euen Iudas Iscarioth Symons sonne which afterward betraied him why was not this oyntmente solde for thre hundred pence geuen to the poore This he sayed not that he cared for the poore but because he was a thefe and had the bagge and bare that whiche was geuen The disciples thought much at the bestowing of this oyntmente as a thing wastfully spente but specially Iudas Iscarioth was moued withall to whom as to the wurst of them al the purse was committed to thintent that the wurst man should be the disposer laier out of the naughtiest thyng he was wonte as the maner of theÌ„ that hath the handelyng of money is which is common to many to steale priuily somewhat therof to himselfe not with a single pure minde depending of the maistership autoritie that Iesus had ouer him but euen than making prouision for himselfe wherwith he might liue after he were departed out of Iesus felowship He therfore repining against Mary sayed to what purpose is it to loose so precious a thing For neither is our Lord maister delighted in suche nyce thinges neither is this sumptuousnes seming for our feast And in case this woman had been determined to bestowe so precious a thing when it had been geuen it might haue been solde and the price therof geuen to the poore This ye wote well had been more godly and more seming for our maister and vs too Albeit in dede the other Apostles also did speake these thynges of a simplicitie and mente none euill therin yet had Iudas a farre vnlike mynde though his woordes were like vnto theirs for he had no care of the poore mens cause but he kept the purse and the thing whiche frendes sente of their free good will dyd he full vniustly kepe therof priuily stole somewhat euen than shewyng some profe of hymselfe howe vnfit he is for the ministracion of Gods woorde whose mynde the inordinate desire of money doth possesse Than sayed Iesus let her alone against the daye of my burying hath she kept this for the poore alwayes shall ye haue with you but me haue ye not alwaye Muche people of the Iewes therfore had knowledge that he was there And they came not for Iesus sake onely but that they might see Lazarus also whom he raised from death but the hye priestes helde a councell that they myght put Lazarus to death also because that for his sake many of the Iewes went awaye and beleued on Christe But Iesus did so apease his disciples murmuryng that yet he did not openly disclose the malice of Iudas in suche wise he toke Maries part that he signified howe of his owne voluntarie wil he should dye For our Lord Iesus most coueted to haue all folke induced to beleue not that by compulsion of man but by his owne good aduisement he should suffre death for the saluacioÌ„ of man euen as he would and when he would Grudge ye not sayeth he at this womans obsequiousnesse benefite towardes me This coste is not lost but this honor is doen and bestowed against the time of my buriyng which honor this woman doth now preuenting the thing for than shall there lacke wherwith to anoynte You do iudge well of me that beyng aliue I haue alwaie refused suche plesante thinges yet I will that my death and burial be cumly and honorable doe not haue enuy at this my honor which is bestowed on me that shall shortely departe hence Ye shall haue alway with you ready at your hand great plenty of these common sorte of poore men whose nede ye maye succour ye shall haue me but a while And because many of Ierusalem came much to Bethania by reason of the nynesse and bycause of Lazarus in that he was a notable a tyche man and therby knowen to many but
mans nature And if in time to come ye feale that nature irketh and repineth against the dreadfull tormentes and deathes wherewith ye be menaced and threatned doe not vtterly sterte awaye as men discomfeited clearly ouercome but let valiantues of mynde alwaye depending of the father of heauens ayde vanquish in you the feblenes and cowardnesse of mans nature But euen nowe also I fele myne owne soule troubled in my selfe because the daye of my death is nye I see a sore greuouse tempest imminent and hang ouer me What shall I saye or whither shall I turne me shall I yelde to the infirmitie of the body which abhorreth death Shal I flee to the succours of the worlde or shall I for the loue of mine owne life neglect the life of the whole worlde no not so I will accommodate and applye my selfe to my fathers will My naturall infirmitie beyng sore incumbred with the horriblenesse of death shall say vnto him Father if it may be kepe me safe from this instant perill of death But charitie whiche muche desireth mans saluacion furthwith putteth to this saying Yet rather for all that sayeth she in case it be fit and expedient so to be let the coueted death come when as after the will of the spirite whiche doeth no where disagree with thyne I haue willyngly and wittingly offered my selfe to death Nowe bryng thou it to passe that my death and resurreccion maye cause thy name to be notable and famouse in al countreys of the worlde that when thou art once knowen the people honoring thee may attayne to eternall saluacion Than came a voyce from heauen saying I haue both glorified it and will glorifie it againe The people therfore that stode by and heard it sayed that it thundred other sayed an aungell spake to hym Iesus aunswered and sayed This voice came not because of me but for your sakes Nowe is the iudgemente of this worlde nowe shall the prince of this worlde be cast out And I if I were lifte vp from the earth will drawe all men vnto me This he sayed signifying what death he should dye After our Lord Iesus had thus prayed with his iyes lift vp into heauen the voice of the father came from heauen saying I haue glorified my name and will after this more excellently set it forth For alredy his name through so many miracles was waxed great and muche knowen among menne by his sonne but moste chiefly by raysing Lazarus from death to lyfe And soone after would he augment the glory of his name in all the nacions of the worlde by the crosse by the resurreccion and by the ascendyng vp into heauen by sending downe of the holy ghost and by the preaching of his Apostles Moreouer the route of people whiche stode not farre of when they heard the voice that came downe from heauen because they toke lytle hede neyther was it euident to them vnto whom that voice did appartayne that cumpany of people I say agreed not in their opinions of the thyng For some did interpretate the voice that they thought they heard to be a thuÌ„der for the voice came out of the cloudes Some againe did interpretate the thyng more fauourably saying some angell did speake vnto hym But Iesus to make them take more hede also to put awaye from him all suspicion of prayse sayeth this voice which is neither noise of thundres nor voice of angell but the voice of my father which hath heard my prayers came not for me who knowe in my selfe my fathers minde but it is come for you that ye maye vnderstand that my father I doe agre and that whatsoeuer I doe he being the authour I doe it for your saluacion sake You haue hearde what my father hath promised as touching my death Nowe shortly must Satan be wrestled withal for good all who is the prince or rather tiranne of this world through sinne hath hitherto kept al theÌ„ in death which loue this world Nowe is the cause of the whole world drawen into iudgemente but falshood beyng reproued trueth shall come to light And whiles the prince of the world the authour of death thinketh himselfe a conquerour he shall through death be put from his tiranny For all men shal be pardoned theyr sinnes through faythe of the gospell Sinne once takeÌ„ away the tirantes force strength is qualled who is valiant mighty in no other weapon saue sinne onely And as he that shall thinke himselfe to haue the victory shal sodainly be expelled his kingdom so I that shal be thought vtterly made away after I be lifted vp froÌ„ the earth wil drawe all thinges on euery side vnto me of right chalengyng that thyng vnto me which hitherto he hath kept in possession by tyraÌ„ny Furthermore in that Christe sayed When I shal be lift vp from the earth because the saying was doubtfull yet right fitte to expresse the thing he would signifie what kinde of death he should dye For they that are hanged vp vpon a crosse hang vp on hye that all men may see theÌ„ a farre of And he gaue them withall a priuey warning of the old story which sheweth that a brasen serpent beyng a figure of Christe and set vp vpon a hie pole did geue to all them that behelde it though it were a farre of presente helpe against the mortall woundes of serpentes The people answered hym We haue heard out of the lawe that Christe bideth euer and howe sayest thou the sonne of man must be lift vp who is that soÌ„ne of man Then Iesus sayd vnto them yet a litle while is the light with you Walke while ye haue light leste the darknes come on you He that walketh also in the darke woâ—eth not whither he goeth while ye haue light beleue on the light that ye may be the children of the lyght And yet were there some in that assembly of people which did coniecte because of the forespeakyng of death that he had spoken of the tormente of the crosse And therupon they stode in argument that he was not Messias which published that himselfe should dye whereas scripture geueth to Messias power and a kyngdome eternall For thus writeth Daniel His power is an euerlasting power which shal not be taken away and his kingdome shal remaine for euer And again Micheas the Prophete speaketh thus His out-going hath been from the beginning and from euerlasting Also Esai sayeth And there shal be no ende of his peace Yea and moreouer the prophecie of the psalmes doeth promise hym a perpetuall priesthood saying Thou art a priest for euer after the order of Melchisedeck Than say they therfore We knowe by the lawe that when Messias shall come he shall abyde continue for euer What meaneth it therfore that thou sayest it shall come to passe that the sonne of man shall be lift vp from the earth but and if to be lift vp from the earth be to dye and yf thou wilt haue the
an other doubtyng of whom he spake There was one of Iesus disciples whiche leaned on him euen he whome Iesus loued To him beckened Symon Peter therefore that he should aske who it was of whom he spake He then when he leaued on Iesus brest saied vnto him Lorde who is it Iesus aunswered He it is to whom I geue a soppe And he wette the breade and gaue it to Iudas as Iscarioth Simons sonne And after the soppe Satan entred into him When Iesus comfortyng his Apostles myndes had spoken these wordes furth with because he woulde make theim the more afrayed to folowe the traytours exaumple and to the entente he woulde more vehementelye prouoke the traytoure to amende he was troubled in spirite as one greuouslye vexed for the destruccion of hym whiche thorowe his owne malice wente aboute to procure to himselfe euerlasting death and dooeth againe witnesse euen by othe that the thyng whiche he spake beefore shall verilye come to passe Forsoothe I tell you yet once again saieth he that one of you whiche beeyng but a fewe doeth here sit downe with me at one table shall betraye me This saiyng so often repeted did awake the disciples myndes whiche els had bene ful heuye and pensite for the foresaid departure of their Maister And euerye mans conscience sauyng Iudas did coumforte hymselfe because onelye one was noted to bee the betrayer But this addicion of you did trouble theim neyther didde they doubte but the thyng shoulde at some tyme come to passe whiche our Lorde saied should bee and yet no man could suspecte of an other so detestable a deede forasmuche as they thought all other to be of theyr minde sauyng that euerye man mistrusted the fragilitie of mannes nature Onely Iudas knowyng hymselfe giltye neyther shrinketh thereat nor was ashamed nor yet dreadfull to bee presente at that holye repaste and besides that in the meane whyle coulde abyde the syghte of his maister to whome he knewe the whole purpose of his minde to bee manifestely knowen So pestilent a thyng was couetousnesse and so it liked hym to abuse the gentlenes of his maister beeyng alreadye well knowen vnto him Therfore the reste of the disciples beyng heuy and careful dydde beholde one an other to see if they coulde perceiue any token by countenaunce by whome Iesus had spoken this as they whiche withoute doubte woulde furthwith haue been fierce agaynst him that had determined so wicked a deede Here truelye was Simon Peters mynde set on fyer who loued our Lorde no man more but hitherto for the more parte the boldenes which he had by reason of his loue towardes his maister had euill successe He hadde heard our Lorde saye before Go backe from me Sathan thou sauoreste not those thynges that appertaine to God and euen nowe he hearde hym saye Thou shalt haue no parte with me Therfore when Peter dyd greatly desyre to be deliuered from this doubtefull care and to knowe assuredlye who he was that went about so great a mischiefe as one that would not haue suffred hym to haue siâ—te emong them at that feaste yet durste not he hymselfe be buisie to aske Iesus who was that traytour whom he aduertised them of but he beckened to a certayne disciple to demaunde of Iesus who was the manne he spake of whiche disciple the Lorde loued intierly and vsed familyarly and at thatsame tyme he leaned vpon the lordes breste by reason of whiche kynde dealing and familiar handeling of hym the manne dyd mourne and was halfe deade because the lordes death was at hande but the Lord dyd coumforte and recreate him Therfore that disciple as he was then leanyng vpon Iesus breste saied secretly vnto hym Lorde who is he that shall dare enterprise suche a mischeuous dede Iesus aunswered hym saiyng He it is to whome I shall geue a dipte soppe And when he hadde dipped the breade in the brothe he gaue the soppe to Iudas Iscarioth Simons sonne The vnhappye traitour was neyther ashamed therewithall nor wente about to amende hymselfe but with a shamelesse countenaunce settyng at noughte the Lordes knoweledge and despisyng his greate gentylnesse he tooke a token of frendshyppe at the Lordes hande whome he woulde anone after betraye for a litle money And after he had receiued that litle morsell the deuill dyd fully possesse his minde and of a wicked man made hym vncurable ¶ Than said Iesus vnto him That thou doest do quickely That wist no man at the table for what entent he spake vnto him Some of them thought because Iudas hadde the bag that Iesus had saied vnto him bye those thinges that we haue nede of against the feaste or that he shoulde geue some thing to the poore Assone then as he had receiued the soppe he went immediatly out and it it was nyght Now when Iesus sawe that the purposed malice of Iudas woulde neyther bee chaunged with shame nor feare for he was almoste bewrayed allready and should haue bene in daunger yf Iesus hadde disclosed hym he therefore sent hym awaye from the feaste and suffred hym to dooe that vngraciouse dede whiche he already had committed in full wyll and purpose of mynde The thyng which thou goest about saieth he doe it quickly Iudas knowyng himselfe giltye dyd onelye vnderstande that saiyng none of the reste that sate at the table perceiued wherefore Iesus had spoken this For as goodnesse is nothyng mistrustfull none of them coulde suspecte this that he to whome Iesus had shewed so manye tokens of loue whome he semed in a manner to preferre before the reste in that he had the kepyng of his moneye who also sate righte nere vnto hym in that feaste to whome euen nowe our Lorde gaue a dypped soppe no man I saye dyd mistruste that he durste enterprise so haynous a deede as to betraye hym to death And whereas Iesus had saide the thyng which thou dooeste dooe it quickelye some because they knewe Iudas kepte the purse dyd take it that the Lord had admonished hym to bye some such thinges as should be nedeful to the solemnisacion of that feastful day or that he should distribute somewhat to the poore For Iesus was often wounte to commaunde hym to doe this there by instructyng and prouokyng vs to be liberall to poore folke When Iudas hadde receiued the soppe and made as thoughe he hadde not vnderstande the Lordes saiyng he went furthewith out of the parlour where they supped For it beecame not hym to be any longer presente in the coumpany of holy folkes whiche had geuen hymselfe to the deuill and shewed hymselfe to Iesus so often vncurable And it was nyght a tyme betokenyng his mynde that was blynded with the darkenesse of couetise whiche shoulde withdrawe hymselfe from the lyght and make suche haste to doe the worke of the prynce of darkenes that not so muche as the vndue season of tyme â—â—uâ—de moue hym to delaye his purposed wicked dede He lacked no euyll will before but then Iesus hadde geuen hym
no power to the intente that here also it myght bee euidently perceiued how that no man coulde preuaile any thyng agaynste him excepte he woulde geue licence to his vngracious wyll to accomplishe in dede that thyng whiche he had determined in his mynde ¶ Therefore when he was gone out Iesus saied Nowe is the sonne of man glorified â–ª â—nd God is glorified by him If God bee glorified by him God shall also glorifie him by himselfe and shall streightwaye glorifie him Litle chyldren yet a litle while am I with you ye shall seke me as I saied vnto the Iewes whither I go thither can ye not cumme Also to you I saie nowe a newe commaundemente geue I vnto you that ye loue together as I haue loued you that euen so ye loue one an other By this shall all men knowe that ye are my disciples yf ye haue loue one to an other When he therfore was departed whiche had made hymselfe vnwoorthye to bee in coumpanye Iesus beganne to speake manye thynges to his disciples whiche should partely coumforte and stablishe them and partly arme them against the storme that was at hande vtterlye prientyng in theyr myndes those thynges whiche at the fyrste beyng ignoraunt and afterwarde dulled with so rowe and steape they coulde not fully perceiue but yet they shoulde afterward vnderstande the same And fyrste of all he shewed his death to be at hand which although in the iudgemente of the worlde it shoulde seme full of reproche yet should it set furth both his fathers glorye and his owne Nowe sayeth he this thyng is specially in hande for the whiche ye haue hearde me praye For nowe the tyme is come that the soonne of manne whiche hath semed hytherto poore and as an abiecte shoulde after a newe sorte become notable among men and that his fathers glorye shoulde likewise be set foorth by him For as he sought not his owne glory but thorowe his infirmitie sette forth his fathers glorye so in lyke manier the father which is the true fountayne of all true glory shall glorifye his soonne before men not by Aungels nor Archaungels nor yet anye other creature but by hymselfe declaryng to the worlde howe the fathers and the sonnes glorye is all one to the entente menne so maye knowe on euerye syde theyr mutuall woorkes not that they canne wynne any thyng by it but that men by knowyng the glory of them bothe myght obteine true glorye In tyme to come verily he shall throughly glorifie his sonne in his laste cumming before all the company of heauen and in the meane whyle also he shall furthwith gloryfie hym by his owne death whiche shall bee of more force them al mans power and anone after by his resurreccion and ascencion Wherfore my children let not my death discoumforte you whiche although it seme to come for wantâ— of strength yet shall it bee of more power then my lyfe Though it shall seme to be shamefull and vyle yet shall it sette foorth bothe my glory and my fathers yea and though it shall seme an vtter a bolishyng of me yet shall it bryng saluacion bothe to you and to the whole worlde lette these thynges comforte the heauinesse of your myndes For it is expedient for you that this mortall bodye of myne bee withdrawen from your syght and nowe the â—yme is euen at hand for it to bee dooen In the meane whyle vse my coumpanye as one that shall gooe shortelye from you and printe well in your hertes those thynges that I commaunde you or els as I haue tolde the Iewes ye shall seke me in vayne when I am gone hence For within a while I goe away and that to suche a place whither at this tyme ye cannot folowe me Therefore nowe there is no more to do but take my departure paciently and fasten well in your myndes both my doctrine and the remembraunce of me This is the thyng that shall make you happye rather then the syghte of this mortall bodye There bee many preceptes of Moses lawe I nowe at my departure commaunde you one and that a newe precepte that lyke as I haue loued you so one of you loue an other I haue vsed no tyranny againste you I haue not coueted praise or lucâ—e nor haue gotâ—en any worldelye commoditie by you I haue loued youre welthe yea and that freelye and I haue loued you euen vnto the death for I will willingly bestowe this life for you In like manner loue you one an other Other mens disciples are knowen by their naâ—es appaul and by the obseruing of certaine ordinaunces of menne ye haue learned none of these thinges By this onely signe menne shall knowe that ye bee my verie disciples in dede if ye haue suche mutuall loue among youre selues as I haue effectuously shewed to you all this is a rare thing among menne but yet is it the fruite whereby the good tree is knowen ¶ Simon Peter saied vnto him Lorde whither goest thou Iesus aunswered him Whither I goâ— thou canste not folowe me nowe but thou shalte folowe me afterwardes Peter saied vnto him Lorde why cannot I folowe the nowe I will iâ—operde my life for thy sake Iesus aunswered him Wilte thou ieoperde thy life for my sake Uerely verely I saye vnto thee the cocke shall not crowe till thou haue denied me thrise Peter whiche was all set on fier with the loue of his maister althoughe he tooke his death grieuously yet because he hadde said vnto him go after me Satan he durste no more moue and moleste him concerning that matter but this thing troubled Peters minde who loued him so well that he coulde haue no leaue to folowe him when he shoulde departe from his frendes For it is a great comfort if a manne loue one vnfainedlye to folowe him in all chaunces wheresoeuer he shall become Therefore Peter asketh Lorde whether goest thou that I maie not folowe the To this Iesus aunswereth Thou maiest not presencely folow me thither as I gooe but hereafter thou shalte Peter not vnderstanding as yet to what purpose Iesus spake these woordes wheras he mente it of his owne deathe whiche they were not yet apte to beare well Lorde saieth he why maie not I folowe thee what perilles woulde I refuse for thee whiche am readie to die for thee His loue beeing vâ—â—aâ— earnest in dede neuerthelesse as yet but worldly not throughlye knowen to himselfe caused hym thus to speake beyonde his power Iesus therefore to th entent he would frame his successoure litle by litle and vtterly pull out of his disciples mindes confidence in mannes power like as before he hadde somewhat remoued and put backe thesame at suche time as Peter didde boldelye aduise him not to die and againe he rebuked the saied Peter when he had rashelye caste himselfe into the water and furthwith beganne to doubte yea and but a while agooe also he was controlled for so muche as when he woulde not haue obeyed hym at suche time
as he wente aboute to washe his feete euen so nowe he is taught not to truste in his owne strength nor credite hys owne affeccions but distrustyng hymself to depende vpon the helpe of Christe what saieste thou Peter sayeth Iesus howe stoute thynges of thy selfe doest thou promise vs to doe wilte thou bestowe thy 〈◊〉 for me nay but veray experience shall teache thee howe true the saiyng is whiche I speake euen nowe and coulde not bee beleued of thee that is to saye whither I goe thou canste not folowe me the profe therof is at hande For this be thou well assured of that this nyght before the cocke shall crowe that is to saye at the firste cocke crowyng thou shalte haue denied me thrise muche lesse shalte thou bee hable to saue my lyfe with thyne With these woordes our Lorde did restrayne Peters stoute saying although it came of great loue and therewithall warned other that in perylles they shoulde not truste in theyr owne strengthe but whensoeuer they broughte to passe any suche thyng they should knoweledge it to come of the power gyfte of God At these thynges Peter helde his peace as one that was not yet all free from carefulnesse concernyng the betraying whiche Iesus had made menâ—â—on of ¶ The .xiiii. Chapter ¶ And he saied vnto his disciples let not your herte be troubled ye beleue in God beleue also in me In my fathers house are many mansions If it wer not so I would haue tolde you I goe to prepare a place for you And yf I go to prepare a place for you I wyll come againe and receiue you euen vnto my selfe that where I am there may ye bee also and whither I goe ye knowe and the way ye knowe WHen as at this saying whiche sygnifyed that a certayne straunge and ouâ—ragious tempeste was imminente and hanged ouer theim whiche storme shoulde also driue Peter that was moste mannely to so greate erroure that he shoulde thrise thesame nyghte denye the Lorde when as I saye the disciples wer therewith stricken euen to the hertes and after Peters exaumple euerye one stood in dreade of himselfe Iesus beeyng a maister of moste gentlenes dyd with moste fayre and pleasaunt wordes comforte his troubled and sorowfull disciples saiyng All these thynges shall be doubtles whiche I haue tolde you of beforehande But yet there is no cause why ye should therewith be hertelesse or dismayed cruell thynges shall bee dooen againste me and the lyke shall after be dooen againste you nor I am not ignoraunte howe greate the infinnitie of mans nature is But notwithstanding if you will put youre whole affyaunce in God and me ye shall not neede to feare anye violence of wicked men God is almighty and he alone maye doe more than all they that fearcelye stryuen againste vs. And verilye euen by Moyses lawe you truste to hym and in case ye do truely truste to hym it also behoueth you to trust to me I through him and you through me shal haue victory yf distrustyng your owne proper ayde defenses ye wyll fyxe all youre affiaunce and hope vpon me Nor deathe it selfe shall be able to dysceyuer vs lyke as ye shall at a tyme bee partakers of affliccions so shall you bee of croune and glorye I wyll fyrste shewe the waye and exaumple howe to fyghte and to gette victorye by me shall boldnes bee geuen vnto you and felowshyppe of glorye Onely trust vnto me Nowe than In my fathers house be many dwellynges readye 〈◊〉 them that haue victorye for neyther are rewardes prepared for me alone neyther shall Peter alone folowe me but all those that cleaueth vnto me by charitie and fayth of the ghospell shall bee recompensed seuerallye and haue euerye one his rewarde prepared for hym For vnlesse I knewe certaynly that dwellyng places were alreadye prepared for you which are to receiue you that shall in a whyle bee taken oute of the hurly burly of this worlde into the felicitie of euerlastyng lyfe I woulde nowe beforehande haue admonished you That I dooe therefore goe before to my father is to thentente I maye there prepare a place for you also whome I wyll not suffre to be dissociate from me And nowe because I knowe it to be certayne that in my fathers kyngdome euery manne hath his mancion in a readinesse for hym you haue no neede to bee carefull of beyng recompensed it onelye lyeth you vpon hande to fyght manfully And though I dyd go farre awaye to prepare a place for you yet is there no cause for all that why ye shoulde in the meane while thynke your selfe succourlesse for I shall come agayne vnto you for to receyue you wholye vnto me neuer after to departe from me For than wheresoeuer I am there shall you also bee there is no matter why to distruste your cummyng thyther where as I nowe goe to before you and in very dede ye do knowe whither I do go and the waye thyther By this darke parable our Lorde dyd geue them some littell knowledge that he shoulde go to his father but none otherwyse than by death of the crosse The thyng that was gone to was worthye to be desired and well liked but the way to it was thought worthy to be misliked and not to be beloued The disciples coulde not but knowe this hearyng the Lorde so often speakyng thereof but penâ—fenes and obliuiousnesse made theym ignoraunte in the thyng that they knewe ¶ Thomas saieth vnto him Lord we knowe not whether thou goest And howe is it possible for vs to know the waie Iesus saieth vnto him I am the waie and the trueth and the life No man cummeth vnto the father but by me If ye had knowen me ye hadde knowen my father also and nowe ye know him and haue seen him And so therfore Thomas being very desirouse to knowe certainely whyther our Lorde woulde goe sayeth Lorde when we knowe not whether thou goest how can we knowe the waye thither but rather where thou sayeste we knowe both we be in dede ignoraunte in both with this blunte althoughe vehemente saiyng Thomas dyd in a maner force oure Lorde to tell more playnly whyther he woulde goe thence whiche thyng all they dydde for a space euen long to knowe Of trueth Iesus enstructyng framyng and fashyoning his litle by litle doeth in dede teache the thyng that they wishe to knowe but he doeth it as yet couertly to thentente that the thing might more depely be fixed in their mindes whiche they shoulde haue muche a doe and long tyme to learne That is to saye that after he hadde lefte his mortalitie he shoulde retourne agayne to his father from whence he came before he was incarnate but withall he teacheth that the waye vnto the father is open vnto no manne but by the sonne whiche onelye shoulde open the waye to heauen whiche onely shoulde instructe mennes fayth with heauenly knowledge and shoulde bee the onelye fountayne of immortalitie to whome whosoeuer dydde
presente my selfe vnto you aliue for this kynde of deathe shall not alienate vs in sundre nor kepe me out of youre syghte for I shall liue agayne yea after that I bee deade and I shall not onelye liue but there withall bryng to you lyfe euerlastyng and notwithstandyng the tyme of myne absence I beeyng alyue shall fynde you aliue and I will so spende my life for you that you shall be in health and safegarde Then shall you vnderstande more fully that as nothyng can pull my father from me nor me from my father so am I bothe to you and you agayne to me ioyned by mutuall charitie together that death can not disioyne vs let your onely care be that by youre owne faulte ye bee not vncoupled and let lewse The obseruyng of my commaundementes shal try true charytie nor he loueth not in herte that neglecteth the preceptes of his Lorde It is not sufficiente to haue accepted my commaundementes vnlesse a manne retayne them in mynde Nor it is not inoughe to remembre theym excepte they bee kept he that doth accomplishe and kepe these is he that truelye loueth me For to bee tormented in mynde for my departure is no proufe of veraye trewe loue I that truely do loue my father do kepe all his commaundementes and will kepe theym vnto death of the crosse And there is no cause why my commaundementes of sufferyng iniurye pacientelye of beatyng the crosse quietely shoulde muche putte you in feare as seuere and grieuous commaundementes and why for charitie shall sweten and make them all easie and there shall not lacke coumforte at my hande for surely whoso loueth me he shal be bothe loued of my father and I also wyll loue hym and neuer leaue him succourlesse but will see hym againe and will openlye shewe my selfe vnto hym to bee looked vpon to make it more certain that I doe not vtterly perishe by suffryng deathe of the crosse Nowe I geue my selfe to bee seen of all folke but than no manne shall see me excepte he abyde constantly in frendeshyppe Of trueth our Lorde Iesus spake these thynges sumwhat darkelye not onely signifiyng that he beeyng reuiued agayne would often after his death come among his frendes to bee seen but that he would also by the holy ghoste his spirite secretely place and wynde himselfe into theyr myndes and that finally he woulde come in the glorye of his father in the open sight of all folke ¶ Iudas saieth vnto him not Iudas Iscarioth lorde what is done that thou will shewe thy selfe vnto vs and not vnto the worlde Iesus aunswered and said if a manne loue me he will kepe my saiynges and my father will loue him and we will come vnto hym and dwell with him He that loueth me not kepeth not my sayinges And the worde which ye heare is not mine but the fathers whiche sent me These thinges haue I spoken vnto you beyng yet present with you but the comforter whithe is the holy ghost whome my father will send in my name he shall teache you al thinges and bring all thinges to your remembraunce whatsoeuer I haue sayed vnto you Peace I leaue with you my peace I giue vnto you Not as the worlde geueth geue I vnto you Let not your hettes be greued neyther feare ye haue hearde how I sayd vnto you I goe and I come againe vnto you If ye â—haâ—â— me ye woulde verely reioyce because I sayd I goe vnto the father For the father is greater than I. Now than where as Iudas not he verely that is called Iscarioth which was absente at this sermon but the other Iudas whose surname was Lebbeus did not fully vnderstande our lordes saiyng but beyng throughe sorowe and feare very sore troubled dyd suppose that our Lorde shoulde in suche wyse appeare to his frendes as terrible spirites phantastical sightes shewe themselfes many tymes in the darkenesse of the nyght or as certain visions appeare in dreames rather to the feare of men then to mennes coumforte This Iudas therfore saith Lorde what hath chaunced that when now thou maieste be seen of all folke thou shalte not than appeare to the worlde but onely to vs And howe canste thou be one that may be seen of vs yf thou be such one as other cannot see But Iesus because he knewe that his disciples were not yet able to vnderstande the misterie howe that the same bodye whiche hadde been deade and buiried but nowe made spirituall and hable to dooe as it lyste shoulde ryse agayne Iesus I saye knowyng this dyd not playnely answere to the thyng that was asked but turned his saiyng to that thyng whiche was more necessarye to bee imprinted in theyr heartes whereby they shoulde nowe bee prepared spirituallye to haue his presence for as muche as that presence whiche shoulde bee exibited vnto theim after his resurreccion coulde not long endure with theim Therefore Iesus sayed I will not presente my selfe to the worlde because it loueth me not neyther dothe it kepe my commaundementes If one loue me truely he wyll not testifie his loue with sorowe but by kepyng my commaundementes and hym wyll I loue semblablye and whome I shall loue hym wyll my father loue and we shall neuer bee pulled awaye from hym nor I wyll not onelye see hym agayne that hath my commaundementes in remembraunce but there withall my father and I wyll by the spirite whiche is common to vs both come vnto hym and we will not only come forthwith to departe againe but we will dwell with him and neuer go away from him That which is doen after the spirite is both perpetuall and effectuall bodilye ioynyng together muste nedes haue an ende euen for because ye shoulde sette at naught transitorye thynges and inure your selfes to loue eternall thinges and where ye as yet cannot come to vs we will come to you inuisible but effectually to dwell in the temple of your hertes We be three in deede but so ioyned and conuerte together that he whiche loueth one muste loue all and he that hath one of vs lacketh none of vs. Only on your behalfe let charitie be presente and that couenaunte kepte whiche I made with you of late That shal so couple you and vs together that neyther life nor deathe can vncouple vs. If membres maie bee disseuered from the heade we maie be disseuered There bee many whiche boaste themselfes to loue God the father and seme to obserue the commaundementes of the lawe but none dooeth truelye loue God yf he hatâ— and contemne his soonne and he verelye contemneth the soonne whosoeuer kepeth not my commaundemente whosoeuer neglecteth my preceptes he neglecteth withall the preceptes of God for in good sooth the thyng that I haue taught you is not so my peculiar doctrine that the same is not my fathers but is rather my fathers than myne from whome cummeth whatsoeuer I can or doe teache doyng nothyng but by his autoritie from whome I was sente into the worlde to teache these matters whiche
I dooe teache But nowe these thynges haue I spoken according to youre capacitie as yet a mortall manne beeyng conuersaunte among mortall menne soone hereafter I wyll repayre to see you againe for certayne dayes space and beeyng immortall wyll kepe cumpany with menne mortall to the entente I maye coumforte teache and geue you my counsell Neyther is it vnawares to me that ye shal not fully vnderstande these thinges whiche I nowe speake and shall speake anone after my deathe because ye be yet styll carnall and rude notwithstandyng they are not spoken all in vayne for after that I shall take away this body from you an other comforter shall come to you yf ye aske hym of God in my name a comforter I saye not bodily as ye seme to to be but that holy spirite which doeth sanctify spirites and mindes whome my father shall sende you in my roume yf you require hym in my name Ye shall not after this neede my corporall presence whiche for a season was geuen in consideracion of mens grossenes to the entente that theâ— myght by degrees and orderlye go forwarde to more perfeite thynges for that spirite in asmuche as he is myne and my fathers shall putte you in remembraunce of all the thynges whiche I nowe speake vnto you that bee as yet ignoraunte and of small capacitie and besides that obliuious And he also shall make you vnderstande these thynges whiche ye hadde not vnderstande before neyther will he suffre you to forget anye thyng or to lacke knoweledge of anye thing that perteineth to saluacion Of menne obliuious he shall make you of good remembraunce of slowe witted easie to bee taughte of sleapishe sluâ—gardes vigilante and watchefull of sorowfull men cherefull of yearthly folâ—â— heauenly Onelye perseuer you in charitie hauing in remembraunce my commaundementes There is no cause why that ye should in the meane while feare the troublesumnesse of this worlde whiche ye shall see ryse agaynste me and in tyme to come againste you also let it suffise you that at my departure I shall leaue peace vnto you and geue you my peace No worldelye storme can destroye and vndoe hym that hath my peace The worlde also hath his kynde of peace whiche it bestoweth vpon them whome it loueth but this is a peace not to be trusted on My peace whiche I doe geue you doeth make frendeshyppe betwene God and you and who can hurte hym whiche hath God his protectour and gouernour The peace whiche â–ª I do leaue vnto you ioynyng you together among your selfes by mutuall concord shall make your felowship strong and inuincible agaynst all that the worlde or Satan prince of the world can dooe What meaneth it than that my goyng hence whiche shall bee veray commodious vnto you doth so muche feare you Let not your hertes therefore bee troubled nor strieken in feare ye haue heard me saye alreadye and that ye shoulde the more credite me I eftsones tell you that of trueth I goe hence for a tyme but I wyll anone returne againe vnto you And in the meane tyme I will bryng to effecte that I shall fynde you at my returne safe and in health This blusterous storme of cruell persecucion shall for this one tyme be executed vpon me onelye And soone after I am come againe to my father I wyll bee presente with you agayne throughe the spirite that is the comforter And by hym my father shall also bee with you and we shall neuer bee separate from you vntyll you be fully placed with vs in the kyngdome of heauen Ye are sorowfull because I goe my waye but if ye did rightly loue me forsooth ye woulde reioyce both for your owne sake and mine for I wyll not playe the runagate and gooe euerye where but I will returne agayne to my father to obteyne for you more excellent giftes at his hand for because my father is greatter then I am and from him it cumâ—eth what thyng soeuer I doe departe with you If ye stande in dread of any harme towardes me and are sorowefull for my cause it were more semyng ye should be ioyfull on my behalfe that am remoued and taken a waye from these euils of the world and goe to my fathers coumpany and yf ye be sory for your selfes my departure shall bring to you muche profite And nowe haue I shewed you before it come that when it is come to passe ye might beleue Hereafter will I not talke many woordes with you for the prince of this worlde â—ummeth and hath nothing in me But that the world may know that I loue the father â—nd as the father gaue me commaundemente euen â—o doe I â—â—se leate vs goe hence I knowe that I speake this to them that neyther greatlye take hede nor vnderstande thesame but I do therefore repete and often inculcate and bryng in thesame that after the dede shal effectuously verifie the thing that I haue spoken ye may than therewith beleue all the rest to be true which I haue tolde aforehande shoulde folowe after this I beyng a mortall man shall not speake many thynges with theÌ„ that he mortall for the time is at hande when I shal be taken away from you in body Uerye Satan the prynce of this worlde is presente by his minysters ready to set vpon me with his full myght force vtterlye to caste awaye and to extinguishe me But at his hande is no ieopardie for he hath no right nor autoritie ouer me and when he moste â—euâ—teth to haue the ouerhande and victorye than shall he bee vanquished and ouerthrowen he hath no ryghte but vpon theim whiche bee in synne and because the worlde is in bondage to synne he maye playe the tyraunte ouer them that make the worlde theyr God for in dede I am neyther forced to dye nor for any faulte do I dye but I suffre throughe my deathe to redeme those that bee ioyned to me by faythe as membres to the bodye from the tyrannye of sinne and deathe and my father hath commaunded me thus to doe whiche his commaundemente I dooe accordyng to his minde wherefore we haue nowe already sitte here long inough Because I doe my fathers commaundemente willingly it is tyme to goe mete death whiche is at hande Arise therefore and goe we hence Our Lorde Iesus seeyng his disciples many wayes dismayed partely with sorowe because that they sawe that theyr Lordes death was nye whom they loued somewhat worldly but yet moste vehementelye partelye for feare of harmes whiche they thoughte did hang ouer hym beeyng once abrode and he also seeyng them heauye of slepe whiche both the nyght prouoked and also sorowe of mynde augmented and theyr sittyng made theym of more sluggishe mynde he commaundeth theym to ryse that so at the least dulnesse beeyng auoided they myghte bee made more pregnaunte and quicke witted to those thynges whiche he shoulde saye vnto them and therewithall he monished theÌ„ a farre of and darkely that nowe is the
effect for I shall not long be conuersaunt among you in this visible bodie but shall dye and goe to my father And yet ye shall perceyue me to be one that liueth and hath power and that shall accomplishe all that I haue promised Moreouer the worlde also shal be rebuked and reproueâ— of iudgement because that by seing men euery where through penaunce coâ—â—erte from synne to innocencie of lyfe leaue the grosse ceremonies of Moses lawe and ruine to godlynesse of the ghospell the nacions of the whole worlde forsake theyr wurshipping of diuels and images and falle to the true wurshipping of God the father the sonne and the holy ghost it shall manifestly appere the prince of the worlde who hath heretofore by synne practised 〈◊〉 to be already with his owne weapons vanquished put out of the waye and iudged as one that hath procured my death by whom innocencie libertie of the gospell and immortalitie is recouered employed and geuen Than shall it well appere to haue been a triumphe whiche semed to be a thing of shame and reproche and that to haue been a victory whiche was imputed and counted for an ouerthrowe and an vtter destruccion for whan deuils shall eche where be cast out of the temples â–ª and shall crye out at the signe of the crosse when they shall leaue the bodyes whiche they had of long tyme possessed at naming of me shall not that openly proue theyr prince to be iudged and condemned Shall it not bee apparante and a clere matter that they also be woorthely iudged and condemned whiche had leuer folow hym being alreadye vanquished and iudged to eternall deathe than me whom as a conquerour and to all folke the verye auctour of innocencie and of life God shall carrye vp and auaunce to the felowship of his kyngdome ¶ I haue yet many thinges to saye vnto you but ye cannot beare them awaye nowe Howbeit when he is cum whiche is the spirite of trueth he will leade you into al trueth he wil not speake of hym selfe but whatsoeuer he shall heare that shall be speake and he wil shewe you thinges to cum He shall glorifie me for he shall receyue of myne and shall shewe vnto you All thinges that the father hathe are myne Therefore sayed I vnto you that he shall take of myne and shewe vnto you I coulde tell you many mo thinges but the tyme serueth not nor your weakenesse wyll not as yet beare them and since I haue not yet altogether goen thorow with this mine ambassade I do therfore reserue them to the cummyng of the holy ghoste he beyng once come shall fynde you more apte to receyue a more full knowledge euen when the busynesse of my deathe resurreccion and ascencion shall be dispatched and fynished This spirite that I speake of shall be no lying or worldely spirite but my very spirite that is to saye the spirite of trueth he shall teache you all trueth whiche ye are not nowe able to receiue at ful He also shall speake vnto you but that shall be by secrete inspiracions He shall not with mouing the ayer touche your bodely eares but by a priuey secrete vertue shall moue the inwarde myndes neyther shall he speake thynges of vncertaintye but in lyke maner as I haue spoken nothyng whiche I haue not heard of my father so shall he inspire nothyng into your hertes but that he hearde of my father and me and he shall out onely open vnto you all trueth of thynges paste but also he shall foreshewe you thynges to cumme ere they happen so often as nede shall require for he is not alone only almighty but hathe withall knowleage of all thinges He shall by you make the glory of my name be knowen to all men lyke as I by my deathe and resurreccion shall make my fathers glory notable and famouse for as what thing soeuer I doe redoundeth to my fathers praise and glory of whome I haue my being and of him haue receiued all that I haue cum so shall it growe to my honour and praise whatsoeuer he shall woorke by you He shall mocion you to nothing contrary to those thinges whiche I receiuing them of my father haue taught you All thinges is common betwene vs all thinges procede from my father but whosoeuer is his is mine nor any thing is my fathers or mine whiche is not common to the spirite Therefore by the sayde spirite shall I speake to you as my father hathe spoken to you by me he that beleueth me beleueth my father and he that beleueth the spirite beleueth vs both ¶ After a while ye shall not see me and againe after a while ye shall see me for I go to the father Then sayed sum of his disciples betwene themselues what is this that he sayeth vnto vs after a while ye shal not see me and againe after a while ye shall see me and that I go to the father They sayed therefore what is this that he sayeth after a whyle we cannot tell what he sayeth Iesus perceiuing that they woulde aske hym sayed vnto them Ye enquire of this betwene your selues because I sayed after a while ye shall not see me and againe after a while ye shall see me Uerily verily I saye vnto you ye shall wepe and lament but contrariwyse the worlde shall reioyce ye shall sorowe but your sorowe shall be turned into ioy Now than being corroborate and stablished with many thinges be ye bold and take good hearte vnto you againste the storme that hangeth ouer you in aduersitie saue your selues to the prosperitie whiche shall folowe within a whyle ye shall lacke the syght of me but ye shall be without it no longe time for within a shorte space after I shall be presented to your syght agayne that so ye may litle by litle be brought in vre to wante the sight of this body which is not moste commodiouse for you For I returne to my father to thentente that after I cease to be seen of you I maye endue you with greater giftes But not withstanding all this so great sorowe did possesse the disciples mindes at that time that they neyther vnderstood nor coulde kepe in memorie thinges that were often repeted and reiterate for whereas our lord Iesus did declare in these wordes not very obscurely that by death and buryall he should be absent out of his disciples sight yet none otherwyse but that within thre dayes after he would appeare vnto them againe euen in the self same bodye but now immortall so after he had for a fewe dayes space confirmed and stayed the mindes of his disciples to conuaye hymselfe again into heaueÌ„ And to th entent that hauing his bodely sight withdrawen from them which letted them to be spirituall they mighte deserue that heauenly spirite and after that to looke no more for their lordes bodely presence saue onely when at the laste daye he shall once for all shewe hymselfe to the whole worlde for
they ought to thanke for theyr saluacion They knowe of whom to bee succoured and whome to leane to They doe depende vpon thee I praye for them I praye not for the worlde but for them whiche thou hast geuen me for they are thyne And all myne are thyne and thine are myne and I am glorifyed in them And nowe I am not in the worlde and they are in the worlde and I come to thee Holye father kepe thorowe thyne owne name them whiche thou hast geuen me that they also maye be one as we are Whyles I was with them in the worlde I kepte them in thy name Those that thou gauest me haue I kepte and none of them is loste but that loste chylde that the scripture might be fulfylled Therefore I praye for them whome beyng withdrawen out of the worlde thou wouldest shoulde be thine and my prayer is that thy goodnes would stablyshe and make the thyng perpetually theyr owne which thou haste begun in them I do not nowe praye for the worlde which being blynded in euyl desyres doeth stubbernly oppugne and reclayme agaynste my doctrine hauyng enuie at theyr owne saluacion when it is freely offred them I praye for them whom thou hast committed to my tuicion because thei be not of this worlde but thine and agaynst the malyce of the deuill they cannot be in sauetie but by thy continuall ayde I therefore o father commende them to thee that it maye please thee to let them be alwaye thyne lyke as I am perpetually thyne for euer And therfore are they myne because they bee thyne For betwene vs are all thynges common For whatsoeuer is myne thesame is also thyne And whatsoeuer is thine thesame is also myne And like as thou arte honoured and glorifyed by my doctryne among menne so am I glorifyed by the beliefe of these whiche sticke vnto me constauntly when as the Phariseis and the scribes stāde obstinately in the deniall therof For these shall after a sorte succede me in offyce and come into my roume and after that I be takē a way out of this world they shall make bothe thy name and myne to be of famouse memorye throughout all the worlde I haue played the preachers parte and dooen my funccion and office therein wherein these shall succede me and come to lyke offyce And nowe am I not in the worlde whiche I do furth with leaue and goe out of it but yet these abyde styll in the worlde in my steade to disperse abrode throughout all nacions of the worlde that whiche they haue learned of me But I leauyng them behynde me come whole to thee O holy father kepe and preserue them in preachyng of thy name whome thou gauest me to teache and so kepe them that they maye preache and teache those thynges which thou haste wylled me to preache and whiche thynges I haue taughte obeying thy wyll in all thynges And this do that as I neuer went from thy commaundementes but in all thynges haue agreed and consented to thy wyll so bothe the doctrine of these and also theyr lyfe do neuer dissent frō myne For so shall our name be truely glorifyed by them yf as we agreyng within ourselues do bothe the one and the other glorifie eche other so euen these neuer dissentyng from vs doe make our name famouse all the worlde thorowe For whatsoeuer they haue taught and doen ▪ because it shall be perceyued to haue come from vs it shall therfore redound and be referred to the prayse and glorie of our name As long as I lyued in theyr company familiarly as a man with men I was diligente to kepe them as thyne and as men that thou haste put me in truste withall euē with bodely seruice and doynges also and I haue reteyned and continued thē hitherto in league with vs. So manye as thou gauest me haue I faythfullye kepte safe and neuer one of this couente or felowship hath perished except one whiche though he lyued in my companye yet was he none of myne but borne to damnacion whiche hymselfe through his owne faulte willinglye called for and occasioned to fall vpon hym For I omitted nothyng that should haue reuoked him and haue brought him to better mynde And this thyng truely dyd not happē by casualtie but holy scripture dyd long tyme before shewe it should come to passe that a familiar and a companion of householde shoulde betraye to death his owne lorde and Maister Notwithstandyng throughe thy godlye deuise and diuine prouidence it is come to effecte and purpose that also this mannes death and damnacion shall be profitable and do good to the publique healthe and saluacion of the whole worlde synce that by hym is procured the thyng without whiche saluacion coulde not be had and sithe also an example is gotten thereby whiche ought to counsayle and admonishe euery man to abyde constantly and to perceyuer in the thyng that he hath once begunne and taken in hande leste he by his owne folie turne to his owne vtter destruccion and cause of his owne damnacion that thyng whiche by the mere bountie and free goodnes of God was geuen hym to obteyne thereby eternall health and saluacion Nowe come I to thee and these wordes speake I in the world that they might haue my ioye full in them I haue geuen them thy worde and the world hath hated them because they are not of the worlde euen as I also am not of the worlde I desyre not that thou shouldeste take them out of the worlde But that thou kepe them from euill They are not of the worlde as I also am not of the worlde Sanctifie them thorow thy trueth Thy worde is the trueth As thou dyddest sende me into the worlde euen so haue I also sent them into the worlde and for theyr sakes sanctifie I my selfe that they also might be sanctified thorowe the trueth But nowe lyke as these matters are dooen by thy eternall wisedome and iudgement euen accordyng as thou wouldest haue it so I now after I haue finished the thynges that thou commaundedst me do leaue the worlde and come to thee But I that shall go hence do in the meane while speake these thynges vnto thee not that I am any thyng doubtfull of thy wyll but that I maye by this prayer comforte and stablishe my disciples to the entent they maye vnderstand how that thou wilt care and prouide for them after that they shall wante the presence and sight of my body and that they maye also put awaye sorowfull pensiuenesse for that they knowe howe that I shall lyue agayne and so theyr ioye to be soone renued agayne when they haue sene me risen from death to life and in conclusion after they haue seene me taken vp into heauen and they to haue receiued that heauēly spirite the holy ghost one that shal be both in steade of thee and me they maye conceyue and receyue no temporall or vnperfite ioye whiche maye ryse by the sight of my body when it is
the fathers will euen to the very death so you lykewyse obey my commaundementes The disciples beyng with this saying restrayned and stayed from fightyng the menne of warre and their capitayne with the ministers also whome the Byshops and Phariseis sent to augment the numbre layed their wicked hādes vpon Iesus and led hym fast bounde as a malefactour first to Byshop Annas Caiphas father in law Caiphas verily was the hye Byshop of that yere therfore thei led Iesus from Annas house to Caiphas of whom it was spoken before that whiles other were perplexed and in doubt what was to be doen with Iesus he beyng for the office sake that he bare inspired wyth the spirite of prophecie coūsailed that in any case Iesus should finally suffre death because it was so expedient for all folke that the helth saluacion of the people should be recouered and redemed with the death of one man Iesus therfore was led vnto Caiphas father in-lawe first to fede his iyes with a sight that was wished longed for also that he might be examined in this mans house if they could finde any lykelyhode of any faulte in him For although they had suche bloudsuckyng hertes as could haue been contente to haue murthered their owne parētes yet for feare of the people of the lieutenant Pilate they studied to pretend some colour of iustice but Gods prudence turned the wicked subtil crafte of man into the glory of his sonne For whylest he is thus taken thus led from Annas to Caiphas from Caiphas to Pilate from Pilate to Herode and backe againe from Herode to Pilate whiles he is examined of many and of many matters accused he made them all witnesses and confessours of his innocencie yea they that were his enemies And verily there is no more certaine testimonie of innocencie then that which trueth forceth out of an enemy How litle equitie did they shewe mete for a Byshop They bought the betraying of an innocent with money they arested and toke a naked man without armour with a bande of armed men hyred for that purpose they bounde hym that made no resistence but that he had onely shewed great lykelyhood howe great his power was in case he would haue vsed it and willingly gaue himselfe vnto them they led him not to a iudge but to an enemy as men auaunting themselfes of theyr praye and there finally sought they for a faulte to be layed againste hym when as the equitie euen of prophane lawes will no man to be arested except first a man be moste hated for his naughtines and so burdened with a faulte And Simon Peter folowed Iesus and so did an other disciple that was knowen vnto the hye prieste and went in with Iesus into the palace of the hye prieste But Peter stoode at the doore without Then wente out that other disciple whiche was knowen vnto the hye prieste and spake to the damsell that kept the doore and brought in Peter Thou sayed the damsell that kept the doore vnto Peter art not thou also one of this mans disciples ▪ he sayed I am not The seruauntes and the ministers stode there whiche had made a fyre of coles for it was colde and they warmed themselues Peter also stode among them and warmed hym Nowe then when Iesus was brought thither that is to Cayphas Symon Peter notwithstandyng that he was forbid fightyng neuerthelesse hauing yet some confidence in his owne strength folowed Iesus and a certaine other disciple with him euen thesame that a lytle before leaned on Iesus breast at supper tyme. This disciple because he was knowen to the Byshop was bolde in trust of that knowledge to go into the palace with Iesus Peter because he was not knowen durst not folowe them into the palace but taryed at the doore without in the meane tyme muche swaruyng from that bolde saying I will venter my lyfe for the. And yet some manlinesse remayned in him for all that For it came of loue that he durst styll folowe vnto the doore seeyng the reste of his felowes scatter themselues abrode eche one a sere waye but in that he durst not go in was a feare and dyd pronosticate that he should soone after deny his Lorde Howbeit that other disciple perceyuyng that Peter folowed not spake to the damsell that kepte the doore to take in him which stode at the doore without And when the mayde had let him in she behelde Peter and thought she should knowe hym bothe because she had seen him in Iesus cumpany and specially because he was commaunded to be brought in of him whom she knewe to bee Iesus disciple And therfore she sayed vnto Peter Art not thou also this mannes disciple whiche is nowe taken and brought in hyther At this voice of a woman of small reputacion whiche yet pretended no kynde of crueltie or thyng to be feared seeyng she compared Peter with him whom she did not appeache nor violently handle and knewe hym to be Iesus disciple and so named Iesus vnto him calling him in suche sorte a manne as though she had rather pitied him then disdayned him Peter I say for all this sodainly forgetting al thinges whiche Iesus had so ofte repeted vnto him and forgetting also his owne stoute promisse denyed that he was Iesus disciple And euen this is the firste profession of them that be desirouse to mortise themselfes in princes houses verily to deny Christe that is to saye the trueth And whan Peter was thus gotten in he wente and stode among the Byshoppes officers and seruauntes which were standyng by the fyre syde to warme themselfes because it was colde that late tyme of the nyght And Peter warmed hym with them trustyng that he so myght kepe hymselfe secrete and in the meane tyme see what should become of Iesus in conclusiō and what issue this matter should drawe to for as yet Peter had not putte awaye all hope that hys Lorde should escape death although he was so striken with feare that he did not once thinke of that the Lorde had euen newly before told him would be that is to were that Peters selfe for al he was a bolde promiser would forsweare his Lorde and maister The hye priest then asked Iesus of disciples and of his doctrine Iesus aunswered hym I spake openly in the worlde I euer taught in the Synagogue and in the Temple where all the Iewes resorte and in secrete haue I sayed nothyng Why askest thou me Aske them which heard me what I haue sayed vnto them Behold they can tell what I sayed When he had thus spoken one of the ministers whiche floode by smote Iesus on the face saying Aunswerest thou the hye priest so Iesus answered him If I haue euill spoken beare witnes of the euill but if I haue well spoken why smytest thou me Nowe the Bishop Cayphas to shewe some semblaunce of rightfull iudgement but yet his entent was to gather somewhat of Iesus sūdry answeres that he myght charge hym withall as
depende of his lordes onely ayde and succour Now therefore after that Iesus had been all the nighte long till the mornyng early in examinacion before Caiphas nor no faulte coulde be founde in hym wherefore he oughte to be called for and to bee arrained vpon lyfe and death they haue him out of bishop Caiphas house and leade hym to Pilate the lorde presidente to thentente they might charge hym and discharge themselues of the hatred that they should be in for sheading of innocent bloude And euen being bounde as he stoode Iesus was led by the hyred souldiers into the presidentes iudgemente hall Howbeit the Iewes themselues went not into the house of iudgement leste they shoulde be polluted in asmuche as the paschall lambe muste be eaten of them to the eatyng wherof they woulde go pure and cleane but of a naughtie peruerse religion be ye sure consideryng that they thoughte themselues to be contaminate and suspended with the harmelesse house of the president because he was a GeÌ„tile and no Iewe when as themselues by many craftes went about and deuised a mans death that had doen nothing amisse yea that had many waies doen well and deserued muche good at theyr handes Pylate then went out vnto them and sayed what accusacion bryng ye against this maÌ„ They aunswered and sayed vnto hym If he were not an euill doer we woulde not haue deliuered hym vnto thee Then sayed Pilate vnto them Take ye hym and iudge hym after your owne lawe The Iewes therfore sayed vnto hym It is not lawfull for vs to purie any man to death that the wordes of Iesus might be fulfilled whiche he spake signifying what death be should dye Therfore Pilate after he sawe the vncouth and that newe maner of iudgement as a man to be in captiuitie and boundeÌ„ ere he were examined and hearde of the iudge and to see a band of harnessed men he commeth forth abrode hymself to be polluted with suche mens communicacion as thought theÌ„selues pure and vnpolluted And verily he came out to appease assuage yf it were possible the furye of the Iewes and so to quite the innocente Ye sende sayeth he this manne vnto me to be putte to death But it is not the maner of Rome to put any man to execucion except hym that is proued giltie of a faulte worthy death What crime therfore do ye laye to this mannes charge The Iewes aunswered the autoritie of Byshops and Phariseis is inough for your discharge If this man were not a malefactour we coulde not of our profession haue committed hym to your handes Pilate suspectyng as the trueth was them to haue some priuate grudge towardes hym about the supersticion and the superfâ—uous religion and vayne deuocion of the lawe sayeth vnto them If it be any matter that apperteyneth not to my counte and office as for exaumple if case the Sabboth day be broken if any swynes fleshe be eaten or percase some rashe liberall woordes hath been spoken against Moses the Prohetes the Temple or your God loe nowe if any suche scape haue been whiche your owne lawe commaunded to be punished though yet there be no suche thing prohibite by the lawe of Rome your selfes take the maÌ„ vnto you and iudge hym after your lawe I am sette here in the Emperours name to rule play the Iudge If he hath committed any faulte against the Emperours lawes worthy death bryng him to me and after he be conuicte by the lawe lawfully cast I shall cause him to be put to execucion But I will not intermedle perplexe my selfe in doubtfull matters of your lawe Uerily though the Iewes would they forced not howe haue had him made away yet for all that they pretende reliousnesse of very feare leste the iudge should forthwith haue punished theÌ„ because they would haue kylled an harmelesse and an vncondemned person But at thesame tyme they sought effectually a newe kynde of punishement for him such one as was then among the Iewes moste spytefull and opprobrious It is not say they lawefull for vs to put any man to death The shamelesse people spake these woordes whiche had slayne so many Prophetes flatteryng themselfes as cleane froÌ„ murder notwithstandyng they did so many wayes persecute an innocente to death or els they thus did as if the hangman which with his handes fasteneth the man to the crosse were a sole murderer They were in herte murderers they were murderers in theyr tongues with theyr money they hyred one trayterously to betray hym they hyred a sorte of warryers they hyred false witnesses they forged false haynouse crymes against him They prouoke prycke forwarde the iudge and with threatning make hym a fearde yet impute themselues pure fre from murder and also worthy to eate the Pascall Lambe for no cause els but that they dyd stay and refrayne themselues from goyng into the iudgement hall Well these thinges truely were doen to make it appeare euidente that there is nothyng wurse or more haynouse then false and peruerse religion and that the same thyng also should be brought to effecte which Iesus sayed should come to passe signifying by a parable what death he shoulde dye whan he spake these woordes At suche tyme as I shall be lyfte vp on hye from the grounde I shall drawe all thynges vnto me by the force of which woordes he would that we should take it for a certaintie that not only the selfe death was determinately limited vnto him but also a choice and seuerall kynde of death Then Pilate entred into the iudgement hall againe and called Iesus and sayed vnto him Art thou the king of Iewes Iesus answered sayest thou that of thy selfe or did other tell it thee of me Pilate answered Am I a Iew Thine owne nacion hye priestes hath deliuered thee vnto me What hast thou doen Iesus answered My kingdome is not of this worlde If my kyngdome were of this worlde then would my ministers surely fight that I should not be deliuered vnto the Iewes but nowe is my kyngdome not from hence Wherfore then after that Pilate vnderstanding by the woordes which the Iewes had spoken of a matter I knowe not what amonges other thinges to be obiecte against Iesus concerning a kingdome that he should goe about desirously and yet there appeared no likelyhood at all in Iesus that shoulde cause any manne to thynke hym fauty therein Pilate I saye after this went once againe into the iudgement halle and lefte the people standyng without And so called for Iesus secretly asyde that quietly and without all ruffle he might boult out and gather of hym which in countenaunce appeared no lesse then both vertuouse and wise what the matter was and saied vnto him Art thou that king of the Iewes whom they are reported to looke for This one thyng did Pilate diligently searche out because the other matters touched not the weale publique but this faulâ—e to call himselfe a kyng semed to concerue both the Emperours
honour and of great power substaunce an Aramathian â–ª borne which sayed Ioseph was a disciple of Iesus but not openly knowen so to be for feare of the Iewes which had made a lawe that whosoeuer did openly confesse himselfe to be Iesus disciple thesame person should be caste out of the Synagoge Ioseph I saye came vnto Pilate to whom he was well knowen and desyreth licence of hym to take downe Iesus body from the crosse when Pilate had tried whether that he were dead or not he was content withal Therfore Ioseph went his way to the crosse and toke downe the dead corps In the meane season as one to helpe furthe with those thinges and doynges that pertayne to the funerals euen Nicodemus also cummeth thither a man among the Phariseis of a notable estimacion and dignitie and he also being a secrete disciple of Iesus which had before that tyme come to Iesus in the night because he myght so beste auoyde the displeasure and grudge of the Phariseis as was before rehersed These menne knowyng that death commonly maketh an ende of hatred trustyng vpon the presidentes fauour enterprysed hâ—ely to honoure the dead with whom whiles he liued they durst not talke openly Nicodemus of trueth brought with him an oyntment of myrrhe aloes mingâ—ed together aboute an hundred pounde weyght so muche as was sufficient to sweten the bodye and honorably to preserue it from corrupcion They now therfore ioyntely together with one common seruice anointed Iesus body being takeÌ„ downe on euery parte with pleasaunte and swete sauerye spices and when they had well imbrued the corps with the odours thei wouÌ„d it in linnen clothes that the oyntmeÌ„t should not runne of from the body For the maner of the Iewes is after this sorte to bury leste the bodies should corrupte and putrefie And verily they did this honour to the Lord Iesus as to a wurthy maÌ„ and one that was throughly good and againe they thus honoured him to th entent no man should thynke that he dyed for any cryme or faulte For as yet they had no hyer opinion of hym but that he was an innocent good man and loued of god whose name and memory ought to haue this honour doen vnto it that is to saye to be remembred as one that was enuied for his vertue euen to the death a thyng that vsually hapneth in maner to moste beste menne Moreouer this preparacion and great a doe was euen there finished leste any man myght supect that the body had been chaunged And agayne the Lord was buried then in a garden nye to the place of the crosse In the garden was a new sepulchre lately made out of an harde thicke stone wherin was neuer man layed And albeit these thinges were supposed to be doen by casualtie yet they made much for the fayth of the resurreccion For the sepulchre could not seme to be digged vp with vndermynyng becauâ—e it was cutte out of an whole sounde vnholowe rocke of stone nor none other could be thought to haue risen out of it in whiche he only was laâ—ed But yet Ioseph and Nicodeme did not this in respecte of his resurreccioÌ„ for in dede they had no hope that he should rise againe but they were moued thus to doe with a Iewishe deuocion for religion sake of the feastfull day For in dede it was the Iewes Easter day euen and therfore the Sabboth prouoked and setforwarde this dede In which Sabboth day it was not lawful for them to worke Wherfore leste the body should be vnburied or the buriall be to slender and with to small honour doen they ryd the thyng out of hande and layed hym in the sepulchre that was nexte vnto them Also furthermore euen the diligence of the Iewes serued for the belefe of his resurreccion that should be For after that the Iewes had obteined of Pilate kepers for the sepulchre had procured that it should be watched and attended vpon leste any body should secretly steale a waye the dead corps they not contente therewith close vp the mouthe of the sepulchre with a great stone and seale it when they hadde so doen so that on euery side the malice of the Iewes succeded and came to the glory of Christ whose name they went about vtterly to destroy and abolish The .xx. Chapter The first daye of the Sabbothes came Marye Magdalene early when it was yet somewhat darke vnto the sepulchre and sawe the stone taken awaye from the graue Then she ranne and came to Symon Peter and to the other disciple whome Iesus loued and sayed vnto them They haue taken awaye the lorde out oâ— the graue and we cannot tell wherâ— they haue layed hym Peter therfore went foorth and that other disciple and came â—nto the sepulchre They ranne bothe together and the other disciple dyd out runne Peter and came firste to the sepulchre And when he had stouped downe he sawe the linnen clothes lying yet wene he not in ANd verely â–ª the residue of the disciples beeyng stryken partly with feare and partely with dispayre neglected the burying and rought not for the dead corps But certayne weomen that were his disciples cared asmuche for it as did Ioseph and Nicodemus but the religion of the feastefull dâ—ye stayed them from the labouryng aboute preparacioÌ„ of swete odours Howbeit as soone as Phase Sabboth daye was past the oyntmentes beyng made ready in the nyghte Mary Magdalene came earlye when it was yet somewhat darke vnâ—o the sepulchre the morowe after the Sabboth daye And when she sawe the stone wherewith the entrie of the sepulchre was closed vp remoued thence and the sepulchre to be open the woman supposed nothyng els but that the deade corps hadde been taken awaye in the night to the intent it might haue been more semely and accordyngly buried For the body was layed there for a time aâ— of purpose that it might soone after be adourned and set foorth with the due and full solemnitie of burying For in dede the hope of his resurreccion fell awaye from all the disciples they were so muche astonied with the certaintie of his death Therfore Marie ere she had loked into the graue retyered backe agayne and ran to Simon Peter with whom was euen that disciple whome Iesus loued and she sayeth Our lord is taken awaye out of the sepulchre and I know not whither they haue caryed him that toke him a waye They both beyng styrred with that voyce went foorth Surely they had small hope yet hadde they a great affeccion and desyre towardes theyr maister whom they so muche loued And therfore they ranne both out together to the graue but that disciple which was so beloued of Iesus outranne Peter and came first to the sepulchre And when he founde the doore open he wente not in but stouped downe and looked into the graue whether it were emptie or no. And he sawe well there was no dead corps but the linnen clothes lefte imbrued with swete odoriferous
them Children haue ye any meate They aunswered him no. And he saieth vnto them Cast out the net on the right hande and ye shal fynde Nowe than because they lacked theyr Lordes helpe by whom they were woonte to be fedde of the mere fre bounteousnes of frendes Peter wente in hande againe with his olde facultie to get his lyuinge with his owne handes lest he should be burdenouse to any man or to be fed by any others lyberalitie in idlenesse For then he might not preache and he thoughte it was no right that he whiche serued not the ghospell should lyue of the ghospell Therfore in the twie lyght because they shoulde haue goen abrode vpon theyr peryll in the daye Peter saieth I go a fishyng The reste than saied vnto him We also wyll go a fishing with the. And so goyng foorth a doores togetherwarde they entred into the shippe And they fished all that night in vayne For they gaâ—e neuer one fishe to the intente that waye shoulde be made for a miracle and therwith as in a misterie to be signified that the labour of an Euangelist is all in vayne vnles Christe do prosper the mannes endeuour But now when it waxed daye Iesus stoode on the shore but the dysciples knewe not it was he partely for the distaunce that was betwene him them and partely because it was scant daye also partely because the Lorde woulde not furthwith be knowen Therfore Iesus spake vnto them from the shore saying Children haue ye any meate They than forasmuche as they knewe not the Lorde by his voyce but supposed him to be some other manne whiche came to the sea to bye fyshe made aunswere that they had none that they could selle him because they had taken nothing Iesus than to declare litle and lytle who he was sayed vnto them Caste out the nette on the righte syde of the shyppe and ye shall fynde that ye coulde not hytherto They caste out their nette and anon they were not hable to drawe it for the multitude of fishes Then sayed the disciple whom Iesus loued vnto Peter It is the Lord. WheÌ„ Simon Peter heard that it was the Lord he girded his coate vnto him for he was naked and sprang into the sea The other disciples came by shyppe for they wer not farre from lande but as it were two hundred cubites and they drew the nette with fishes They dyd as he bad them for through werynesse of their vaine laboure and of a great desire to take some fyshe they conceiued some hope byanby so great a multitude of fyshes was taken that the net was laden withall and coulde vâ—neth be drawen vp to the boate And wete ye well this was euen a resemblaunce of the multitude of men whiche afterwarde by the preachynge of the apostles should be brought and ioyned to the churche out of the whole world of what language or countrey soeuer they were By the noueltie of the thing that disciple whome Iesus loued was moued to be more attentyfe and to marke the thing and so knewe Iesus And incontinently aduertysed Peter who was altogether busye aboute drawynge vp the nette that it was the Lorde whiche standyng on the shore commaunded to looce and caste oute the nette Peter beyng alway one man and lyke himselfe did forget both the nette and the fishe and toke his shyrte for before he was naked and coulde not abyde but sprang into the sea and so came he first of all to the Lord. The other disciples came to him by shyp for they were not very farre of the shore but as it were two hundred cubites and they altogetherward drewe the nette full and laden with fyshe Assone as they were come to lande they sawe hotte coales and fishe layde theron and breade Iesus saieth vnto them bryng of the fyshe whiche ye haue now caught Symon Peter went vp and drewe the nette to landeful of great fyshes an hundred and thre and fiftie And for all there were so many yet was not the nette broken And when they wer come to lande they sawe vpon the bancke hotte coales and fishe layed theron and breade withall Therfore Iesus commaunded theÌ„ also to bryng of their fyshes whiche they now caught Than Peter returned againe to the shippe and drewe the nette to land full of great fishes in noumbre an hundred and thre and fyftie This also made it seme the greater a myracle that when there was so great a multitude and that of great fishes yet was not the nette broken in sundre with the weight therof The thynge dyd represent the humble churche and as to the worlde weake and narrowe yet suche a thing as shall embrace all the nacions of the worlde the Lorde Iesus beyng the head and chefe gouernour therof Iesus saieth vnto them come and dyne And none of the disciples durste aske hym what art thou for they knewe that it was the Lord. Iesus than came and tooke breade and gaue them fyshe lykewyse This is now the third tyme that Iesus appered to his disciples after that he was raysed againe froÌ„ death So wheÌ„ they had dyned Iesus saieth vnto Symon Peter Symon Ioanna louest thou me more than these He sayed vnto hym Yea Lord thou knowest that I loue thee He sayeth vnto hym Feede my lambes Furthermore to shewe a more certeintie that he was verye manne and no ghoste he therfore approuyng the veritie of his body by beyng sene with meÌ„s iyes heard with their eares and handled with handes would also eate meate with them He therfore inuited his disciples to the dyner which was there ready for theÌ„ The disciples sate downe but all whus ht and spake no wordes for the maiestie of the immortall bodye toke from them their accustomed boldnes In dede they knewe hym to be the Lorde but nowe he appeared after a more high and gloriouse sorte as one of great noblenesse and excellencie Therfore none durste aske hym who arte thou and yet of the very thynge it selfe they knewe hym to be the Lorde although the shewe and semblaunce of his bodye was chauÌ„ged Iesus therfore came to the feast and as his maner was brake bread with his owne handes and gaue it to them and fishe likewise by exauÌ„ple and dede teaching his whome he had specially chosen to bee shepeherdes of the churche to fede his euangelicall flocke with holy doctrine But yet suche as hymselfe had taught them And this is now the thirde time that Iesus appeared certayne spaces betwene to his disciples for he was not in theyr company continually After dyner was doen the lorde Iesus in maner declaryng by worde of mouthe the thyng whiche in his facte he signified committed his shepe to Peter that he should feede theÌ„ but he first thrise required loue of him to the entent he mighte powre into the mindes of his disciples that no man is a fitte shepeherde of an euangelicall flocke excepte he whiche beareth suche loue towardes them that he is put in truste withall
to kepe as Christe shewed himselfe to haue towardes his for whom he bestowed his lyfe And he specially spake to Peter vtterly to put awaye the remembraunce of his denying Christ and to notise that he should haue the hiest and chiefe place in the ministerie of the gospel that did passe other in excellency of charitie towardes the flocke of the Lorde And therfore by hym whom Iesus knewe to be of a more feruente minde then the reste he would expresse to all the Apostles and their successours a proufe of a true and a perfite shepeherde And in dede Peter is wount at other tymes also to be as a mouthe of the Apostles and by hym the Lorde woulde haue it knowen and to be hearde what the other also would openly confesse For because by the expressed voice of this man the publique confession of the whole churche dyd but a late tyme before deserue a promise of the keyes of the kyngdome of heauen And in thesame wyse also he than woulde that by this mannes voyce open confession should be made of moste hye charitable loue towardes hym to the entente that by this one man the reste shoulde knowe what maner of men ought to be curates of the lordes flocke Simon Ioanna sayeth Iesus louest thou me more than these The Lorde dyd not aske these thinges as ignoraunte that he was muche loued of Peter but he woulde haue inwardelye fastened in the hertes of his disciples that moste hye charitie towardes Iesus is nedefull to him that shoulde take cure of the Lordes flocke for the whiche the Lorde himselfe suffered death vpon the crosse But Peter nowe being come to more circumspeccion than he was wount to be of made no aunswere concernyng howe muche the other loued the lord because he knewe not fully other mennes mindes for his owne parte and conscience he maketh aunswere whereof he is bolde to make the Lorde hymselfe witnesse Howe muche any other loueth thee sayeth he I knowe not Lorde I loue thee and thou askest me that knowest I doe loue thee Thou that knowest the secretes of mennes myndes art not ignoraunte that I loue thee Than sayeth Iesus If thou louest me as thou openly sayest fede my lambes whiche I loue moste dearely and for whom I haue spente my lyfe and shewe thy selfe suche towardes them as I haue shewed my self towardes you This shall be a proufe of a perfite loue towardes me He sayeth to hym agayne the seconde tymer Symon Ioanna louest thou me He sayeth vnto hym Yea Lorde thou knowest that I loue thee He sayeth vnto hym Feede my shepe He sayeth vnto hym the thyrde tyme Symon Ioanna loueste thou me and he sayed vnto hym Lorde thou knowest all thyng thou knowest that I loue thee Iesus sayeth vnto him Feede my shepe The Lorde Iesus asketh hym agayne euen with like many wordes Simon Ioanna louest thou me Peter aunswereth him euen with lyke noumbre of wordes Lorde I loue thee Thy selfe knowest that I loue thee Than sayeth Iesus agayne if thou louest mein dede feede my shepe whyche are deare to me The lorde asked Peter the thyrde tyme Symon Ioanna louest thou me The lordes askyng so often repeted caste Peter in a scruple and in a sorowe For although he knewe in his owne conscience that he loued the Lord exceadyngly yet because he had thryse denyed the Lorde after he had so stoutely promysed the contrary it caused hym also to distruste hymselfe For Peters fall into the deniall of his lorde turned hym to good and furthered his saluacion whiche falle taughte hym humble so briete and caused hym to learne a newe lesson that is not to put to muche truste and affiaunce in hymselfe suche a pestilence to euangelicall godlynesse as none canne be more perniciouse and deadely then it Therfore he aunswereth sincerely of trueth but timerouslye and very lowlye withall and where before he trusted to hymselfe he now putteth all his affiaunce in hym to whom onely truste and affiaunce oughte to be geuen saying Lord why askest thou me so often seing thou knowest al thing Thy self knowest that I loue thee Than sayed Iesus therfore feede my shepe and vpon them declare howe muche thou settest by me Thou shalte take an exaumple of a good shepeherde of me I haue spente my lyfe for my shepe thou lykewyse shalte playe the faythfull shepeherde of my shepe euen to the losse of lyfe and heade The shepe be myne whom I haue redemed with my bloud now returning againe to my father I cōmit betake them to thy fedyng Thou therfore shalt playe the shepeherde not the lorde thou shalt fede to saue not kyll or pull of theyr skyn to their vtter vndoyng Yf I be thrise deare and welbeloued of the they shal be dearely beloued of the whom I loue exceding well The lord Iesus would haue these thinges wyth so greate diligence powred into the myndes of his disciples because he knewe there would rise men that should not for the loue of Iesus but for theyr own commodities sake take cure of christen people or rather inuade and with violence take cure vpon hande which maner of persons woulde in stede of shepeherdes playe the tyrauntes and robbe altogether Moreouer the lorde didde vouchesafe to declare also what the thre tymes repeted confession of loue did meane He that for the health and safetie of the lordes flocke contemneth his ryches careth not for worldlye honoure and neglecteth his owne affeccions sheweth greate lykelyhoode of trueth that he hath a pure sincere loue but he that for sauyng the flocke letteth not to auenture his lyfe that manne ye wote well hath so doyng geuen a most sure lesson of perfite loue and charitie Verely verely I saye vnto thee when then thou wast young thou gyrdedst thy selfe and walkedst whyther thou wouldest but when thou arte olde thou shalt stretche forth thy handes and an other shall gyrde thee and leade thee whether thou wouldest not That spake he signifying by what death he should glorifie god The Lorde nowe willyng somewhat to open that Peter in tyme to come should do that thyng sayed Peter I do well assure thee therof thou shalt whē tyme is perfourme and accomplishe the thyng whiche thou nowe sayest and cōfessest For truely it is no delicate profession For when thou wast young and in bodily strength more able to suffre laboriouse and greuouse thynges thou waste more dayntely occupied and liued more at ease For thou vngirdedst or gyrdedst thy selfe at thyne owne wyll and pleasure and walkedst at libertie whither thou wouldest But when thou arte olde and than in bodily strengthe more weaker thou shalt be more hardely entreated thou than beyng in hearte and will more strong For thou shalt stretche furthe thy handes and another shall gyrde thee and leade thee whither thou wouldest not By this riddle or parable Iesus signified by what kynde of death Peter shoulde once glorifie God For because beyng very aged he was led to the crosse whiche
though he suffred gladlye for the excellente loue that he bare towardes his Lorde yet the weakenesse of mannes nature lothed it ¶ And when he had spoken this he sayeth vnto hym Folowe me Peter turned aboute and sawe the disciple whom Iesus loued folowyng whiche also leaâ—ed on his breast at supper and sayed Lorde whiche is he that betrayeth thee When Peter therfore sawe hym he sayeth to Iesus Lorde what shall he â—ere do Iesus sayeth vnto hym If I wyl haue him to â—aâ—â—ye tyll I come what is that to thee folowe thou me Then went this saying abrode among the brethren that the disciple should not dye Yet Iesus sayed not vnto hym he shal not dye but yf I wyll that he tary tyll I come what is that to thee When Iesus had sayed thus he begunne to walke and sayed to Peter folowe me so once agayne prouokyng and inuityng hym to the folowyng of his charitie and death When Peter turned and loked aboute hym he seeth euen that disciple whome Iesus loued and that leaned on the Lordes breast at his laste supper whilest he asked of him who should betraye hym Forasmuche as Peter did entierly loue this disciple and knewe that he was alwaye better beloued of the lord then the rest and than sawe thesame vnbidden folow nexte vnto Peter Peter asked the lorde what should become of that maÌ„ For he now knewe already of his owne death and he desyreth to knowe whether that he shoulde haue this man a companion to dye with hym For he thoughte that to be a gloriouse thing vnto hym and a great token of the Lordes loue towardes hym that he might dye after the exaumple of Iesus But Iesus to correct this vnnecessarie care that Peter hadde of an other mannes death sayed If I will haue hym tary tyll I come what is that to thee He is myne and after mine aduise wyll I ordeyne and determyne for hym that shal be for the beste Care and prepare thou for that whiche apperteyneth to thy selfe that is to saye that thou folowe me And than vpon the occasion of this saying there arose a bruite among the disciples that Iesus his welbeloued disciple shoulde dye no violent death but should liue styll vntyll the Lord shall come agayne to iudge the quicke and the deade which they all thought than should be sone after Albeit the Lorde did not saye he shall not dye but to make dull abate and repulse Peters curiositie and ouermuche diligence he denied it to perteyne vnto hym though hys wyll and pleasure had been that the man shoulde styll lyue vnto his laste cummyng Thesame disciple is he whiche testifieth of these thynges and wrote thesame thynges And we knowe that hys testimony is true There are also many other thynges whiche Iesus did the whiche yf thei shoulde be written euery one I suppose the worlde coulde not conteine the bookes that shoulde be written And in dede this is thatsame disciple that witnesseth these thynges thus to bee dooen and that wrote thesame to the entente they maye more truely and more farre abrode bee scattered and dispersed to the knowledge of all folke And we haue knowen that his testimonie is true For he wrote not other mennes hearynges but at whiche hymselfe was presente Nor he hath not made mencion of all the thinges whiche Iesus sayed and did For if a manne shoulde goe about to tell them euery thyng by it selfe an vnmeasurable sorte of bokes shoulde bee made therof But so muche is written as suffiseth to the obteyning of saluacion Therfore the rest is that beleuyng these and stickyng to the steppes and wayes of Iesus we labour diligently to get the rewarde of immortall lyfe Thus endeth the Paraphrase vpon the Ghospell of S. Iohn To the moste uertuous Ladie Quene Kateryne late wyfe to Kyng Henry the eyght of moste famous memorye deceassed Nycolas Udall your graces most humble oratour and seruaunt wysheth perpetuall felicitee and ioye in Iesus Christ our lorde FOr as much as nothyng doeth with lyke spede or with better effecte eyther open to the worlde or engraue in mennes heartes the knowelage of Goddes commaundementes and the rules of true christian doctrine then deuout and godly tractises for the expoundyng and declaryng of holy scrypture howe happie and blyssed are we and howe greatly bounde to thanke God that in these our tymes there dayly cum foorth so many and the same so fruictfull and Godly weorkes in our owne toung to the ghostely coumfort and edifiyng of all deuout chrystian readers in the true fayeth and relygyon For where in tymes past the studyous wryters of bookes wer enforced with much highe suite and seruice to procure the fauoure and good wyll of prynces or other estates to whome to dedicate such weorkes as thei wrote to th entent that vnder the name and protection of such noble personages the sayd weorkes might be the better habled to the readers and the better accepted of the people nowe dooe Kynges Quenes prynces and other piers especyally here in Englande of their owne mere mocions and good zele not only with their propense fauour and with their benefycyall ayde coumforte and lyberalitee helpe forewarde the good endeuour and sedulytee of studious wryters myndyng by their godly monumentes to edifie the feithfull congregacion but also are dylygent and peynefull bothe to put to theyr owne handes to the endictyng and pennyng of many holsome traictises for that purpose yea and ferther by their exaumple and prouocacion to set other in hande with wrytyng or translatyng to the fructefull exercise of the learned to the holsome enstruccion of Englyshe readers and to the effectuall edifiyng of the simple ignoraunt multitude if the same can bee content for their solle helthe to gyue eare and mynde thereto And emong this sorte of publique benefactours your excellent highnesse Quene Kateryne deserueth no lesse then next after our soueraygne lorde the kynges maiestee whoe euen nowe already at the fyrst entreaunce of this his moste noble reigne and within the yeres of tendre minoritee doth with the aduice and consent of the moste prudent and the same his moste dere vncle Edwarde duke of Somersette aswell of his moste royall persone in the tyme of his mynorytee gouernoure as also of all hys Maiestees realmes dominyons and subiectes Protector together with the assent and consent of the other his moste honourable moste trusty and moste feythfull Counsaillours moste forewardly moste earnestly and with all possible diligence labour daye and nyght as well by moste holsoÌ„ lawes as also by Oâ—â—elyes of moste pure doctryne and by true preachers to refourme abuses to sowe abrode the woorde of God and to plante true relygyon in all partes of his realmes and domynons youre hyghnesse I saye next vnto these twoe deserueth no lesse then to be estemed and called the chiefe patronesse not onely for dyuers moste godly Psalmes and meditacions of your owne penning and settyng foorthe but also for procuryng thys present weorke of Erasmus
vp on hyght a cloude receyued him vp out of their sight And while thei loked stedfastly vp toward heauen behold two men as he went stode by theÌ„ in white apparell whiche also sayed ye men of Galâ—le why stande ye gasyng vp into heauen The same Iesus which is take vp from you into heauen shall so cum euen as ye haue sene him go into heauen These were the last wordes that our lorde Iesus spake to all his disciples beyng gathered together into one place at Bethany After which wordes wheÌ„ he had blessed them in syght of them al caryed he was vp on hygh so long vntil that a bryght cloude toke the bodie of him cleane out of syght For thaÌ„ was it full tyme for theym to truste no longer vnto his bodely presence that they might were the more spiritual and myght behold Iesus none otherwise than with the iyes of theyr fayth And for this cause when Iesus was taken vp on hygh the disciples stode with their iyes stedfastly fyxed towarde heauen So hard a thing was it to pul them from him whoÌ„ they loued excedyngly though beyng yet but weake They loked also whether that any miracle should be shewed them from aboue Therfore sodenly two messagers frome heauen appered in mannes likenesse in white garmentes the verye fourme caused them not to feare the bryghtnesse of theyr garmentes was conuenient for the messengers of hym that than hastened to his glory These two did with frendly wordes asswage the disciples sorow that they had conceyued by the departure of their lord and called them backe againe from theyr gasing vp which profited them nothyng vnto theyr vocacion saying ye men of Galile why stande ye here loking vp towardes heauen This same Iesus whiche is nowe taken from you to heauen is returned whence he came as ye haue often heard of hym that he came from his father and that he woulde leauyng you in the worlde returne to his father againe He is not taken vp into the ayre as Helyas was but he is receyued into his fathers Palayce and there shall sitte at hys right hande as partener of the kingdom of heaueÌ„ You sawe him going to heauen with a visible body and yet immortall And likewise in tyme to cum shal he returne that they which would not whiles he was here knowledge him to bee theyr sauiour shal than feele hym to bee a iudge He shal not cum againe to you poorely but from on high shal he shewe himselfe to the iyes of al men with greate glory But a fewe of you sawe him goyng vp but euery manne shall see him at his seconde comming Albeit ye must not loke for him immediatly to returne He himselfe shewed you that the gospel of god should fyrste be preached throughout the world Nowe therfore endeuour youreselues rather to do that For ye were not bidden tarye here but to continue at Hierusalem to the ende that after ye haue there receyued the holye ghoste ye maye luckely take in hande this heauenly businesse Than returned they vnto Hierusalem from the mount that is called Oliuete Whiche is from Hierusalem a sabboth dayes iourney And when they wer cum in they went vp into a parlour where abode both Peter and Iames Iohn Andrewe Phylip Thomas Berthelmew Mathew Iames the sonne of Alpheus Symon zelotes Iudas the brother of Iames. These euery one continued with one accorde in prayer supplicacion with the women and Mary the mother of Iesu and with his brethren The numbre of the names that were together were about an hundred and twentye The disciples than obeyed these wordes departyng from the mount called Olyuete whiche our lorde before his death was so delyted with that veraye often he resorted vnto it and vpon the whiche he last also stoode when he was ready to returne vnto heauen repayred to Hierusalem That hyl is from Hierusalem as farre as it were a lawful iourney on the Sabboth daye that is to saye almoste two myles From this hill went he to suffer that shamefull death of the crosse and froÌ„ thence lykewyse he went to glorye within the sight of this hill is Hierusalem situate and sittyng thereupon had he Prophecied with weping teres the distruccion of thesame Citie In this cytie whiche was a murtherer of the prophetes the lorde willed first the lyght of the gospell to sprede partely for because it was so foresaid by prophetes partely that they should haue no pretexte ne cloke lefte them for their excuse whiche otherwise through theyr owne infidelitie woulde vtterly haue perished Chapostles were more desirous to looke vpward to heauen whither their lorde went before theim but we for profite of our neyghbour must often come doune to thinges which bee rather necessary then pleasaunt When they came to Hierusalem they went vp into a certaine parlour where those discyples abode that were emong the reste moste famylyar with Christe that is to saye Simon Peter and Iohn Iames and Andrewe Philippe and Thomas Bartholomewe and Mathewe Iames the soonne of Alpheus and Simon zelotes whiche in Hebrewe was called Cananeus and Iudas by sirname called Thadeus or Lebbeus brother to Iames the yonger Certayne women besydes tarryed in the same parloure whiche of a deuoute loue folowed the Lorde in hys waie rydyng to Hierusalem and had serued him with their goodes Among those was also Marye the mother of Iesus with certayne other hys kynsâ—olkes whome the Hebrues called his brethren Marke me here a litle the beginning of the churche which was than as young borne They were delyted with the cytie Hierusalem whiche signifieth with the Hebrues the sight of peace But suche that take this worlde for theyr cuntrey dwell not in Hierusalem neither attayne they to the quietnesse of an heuenly lyfe Neyther they that haue their myndes troubled with worldlye desyres dwell in Hierusalem The holy ghoste cutteth not into such hertes They were also delited to be in a parloure whiche is an high place of the house For shoppes or worke houses are wonte to occupye the lower partes of houses But he that maketh himselfe readye to bee a dwellyng place for the holy goste must be vtterly voide of all vile cares This is that holye congregacion whiche oure Lorde Iesus chose among all others This parlour was the first house wherin that godly churche dwelled Nowe marke what was here done They spent not the tyme in brablyng or in idle tales but continued all together of one mynde in holye prayer Christes church is not there where is not agrement and concorde Theyr prayers God accepteth not whiche loue not brotherly Neyther is he woorthye to be heard the prayeth not instantly The holy congregation prayeth al one thyng Where one prayeth for riches an other wisheth the deathe of his enemye an other for long lyfe another for promocion an other an other thinge there is no praier mete for Christes congregacion The reste also of the disciples resorted to the
hatred contencion there is no mansion place for the holy ghost Whan they were come altogether into one place and that on high they continued in one fayth prayer and expectacion And beholde sodaynely came the gift of god on high from aboue For sodaynly from heauen came a sounde as it were of a great puffe of winde that carryed it replenished the whole parlour where they satte quiet and without trouble It was not the northerne winde whiche blustereth coolde out of the cloudes nor the Sowtherne winde that bringeth warmthe with hym oute of the marryshe and fenny places pestylent to all lyuyng bodyes But it was a blast of heauen procedyng thence whither Christ hymselfe wente breathyng lyfe euerlastyng into the soule of man geuing strēgthe withall to the weake and cherefull courage vnto the litleones This sounde afrayde no manne but stiered vp all their mindes to looke for that holy spirite which was promysed thē One token of his cummyng to them serued the eare another was for the eye For these are the twoo principall senses in man Tongues they sawe lyke as they had been all of fyer dealyng themselues to euerychone of the disciples parte to one and parte to another and restyng a whyle vpon euerye mannes heade to the intent that we shoulde playnly vnderstande howe that gift shall endure for euer One spirite enspired all their myndes one fyre kyndled eche mannes herte and toung And incontinent vpon this visible token there folowed in them the efficacie of that heauenly gifte For as many as there were presēt like as if they had bene transfourmed sodaynly into heauenly persons and being replenished with the holy ghoste began to speake diuerse lāguages which thei had neuer learned of mannes communication but such as the spirite from heauen had enprinted in their hertes There is no membre in manne more pestilent than is an euel toūge none more profitable thā is the good But it was nedefull for suche that shoulde sowe in sundry wise the doctrine of heauen among people of all languages to haue their toungues endowed with heauenly knowelage and more ouer flamyng with that burning charitie which is mete for the gospel This was thā the chiefest tokē of Christes faith euangelicall whiche token the lorde promised them saying they shall speake with new tounges Thei that accuse men vniustly that slaunder their neyghboure such as forsweare themselues those that speake rybauldrye a toung thei haue inflamed not with fyer celestial but with the fyre of helle infernall Al such as contende in disputacion for vile thinges of this world haue not yet receiued this toung celestial The apostles before this time reasoned of loaues of bread which thei had left behynd they reasoned how the temporal kingdom of Israel should be aduaunced who should sit on the vpper hand who should haue of al other the soueraygntie Such was the toung as man had vnmete than to publyshe the gospel But all that now they thynke on and whatsoeuer they speake of al is spiritual all is celestiall and burning al like fier Put away the toung laye asyde the spirite and no woord is spoken But a spirit celestial vttereth a voyce celestial a burning toungue in loue like fier rauisheth the hertes of the hearers and inflameth their mindes The proude pharisees toungue is styffe the Philosopher be he neuer so well learned the Rethorician in his toungue neuer so well spoken no manne he moueth therby vnto trewe gladnesse For this gifte cummeth onely from heauen As for the disciples wer nought els but instrumentes whereby the holy ghoste vttered hys mynde This gifte cannot one gyue an other neyther any delae it to hymselfe but god dealeth to eche man as he shal thinke good He that hath more geuen him hath no cause why he should dispise an other that is not so rewarded but hath cause why he should endeuoure himselfe the more readily to profit many therwith The spirite is a thing of great vehemencie the fyer a veray liuely thing in operacion and neuer at rest The Apostles nowe do slepe no more so soundely as they did before the death of their lorde they hide themselues no more as they did soone after his resurrection but nowe cum they abrode they preache here and there and openly to all men healthe euerlasting frely geuen them through faith in Iesus who was a litle before crucyfyed There wer dwelling at Ierusalem Iewes deuout men out of euery nacion of thē that are vnder heauen Whan this was noysed about the multitude came together were astonned because the euery man hearde them speake with his owne language They wondred all and maruailed saying among thē selues beholde are not al these which speake of Galile And how heare we eueri mā his own toung wherin we wer borne Parthiās and Medes and Elamites and the inhabitours of Mesopotamia of Iewry or Capadocia of Poutus and Asia Phrigia Pamphilia of Egipte of the parties of Libia whiche is besides Syren and straūgers of Rome Iewes and proselytes Grekes Arabians we haue heard thē speake in our owne tounges the great workes of god Thei wer al amased wondred saying one to an other what meneth this Others mocked saying these men are full of newe wyne And the trueth to say that same Citie Ierusalem was at that tyme as it were a stage where people do assemble to behold playes fitte for the firste begynnyng of this enterlude partely for the famous renoume of the citye and partely for honour of the Paschall feast whiche was paste and finally for the deuocion that the people had to the solemne feast of Penthecoste manye one wer than abiding at Ierusalem not all onelye such as came out of all the parties of Siria but out of all other cuntreyes also whither soeuer the violent rage of warres had dryeuē them or any chaunce els had brought them Amōg whome many wer deuoute and well disposed people Whan this so strange a matter was than comenly knowen ouer all the citie a confuse multitude of people came together and beyng in a great perplexitie demaūded what these newes should meane that where as thei wer gathered out of many cuntreys and wer of soundry languages yet for all that euery man so vnderstood them speaking euen as though thei had spoken to them al not in one tounge alone but to euerichon seuerally in his own cuntrey language Yea the Hebrew tonge is not without his diuersite accordingly as cuntreyes are diuided whether it came of diuerse nacions whiche bordre one vpon an other or els of sum other chaunce For the woman of Samaria knewe that Iesus was a Iewe by the propertie of his toung and Peters pronounciacion declared hym to be one of Galilee And the Greke toung likewise is parted into fyue sondry kindes And other nacions also differeth no lesse in their languages More than that many Iewes vnderstoode none other than that cuntrey language wher they themselues
And it is not to bee doubted but God wyll perfourme all the rest also which he hath promised as faythfully Iesus Christ shal come agayne but by and by shall not he come agayne For the gospell and chereful tidinges from god must be preached ouer all the worlde before his cumming In the meane while liueth he in all glory sitteth and reigneth in high heauens aboue vntil that prescript time wherof the Prophetes Iohel hath spoken and Malachie whan all thinges shall come by restitucion agayne and be made vp and all at a poynte perfectly finished whiche god hath spoken of by the mouth of all his holy Prophetes as many as hath been since the beginning of the world For of this one persone haue al they prophecied Moses truely sayed vnto the fathers Prophet shal the lorde your God rayse vp to you euen of your brethren lyke vnto me him shal ye heare in all thinges whatsoeuer he shall say vnto you For the time shall come that euery soule which wil not heare the same Prophete shal be destroies from emong the people All the Prophetes also from Samuel and thence foorth as many as haue spoken haue in likewise tolde of these dayes Moses is with you of autoritie most auncient for vnder his proteccyon as vnder your chiefe guide and capitain ye left Egipt ye traueled through wildernesse ye receiued the lawe but yet a promyse made he to you of this Iesus of Nazareth whome ye haue flayne speakyng after this manier to the fathers in hys booke of Deuteronomii a prophete shall the lorde your god reyse vp vnto you euen from emong your brethren lyke vnto me hym shall ye heare in all that he shall saye vnto you And it shall come to passe that what soule soeuer shall not heare that prophete shall be destroyed from emong the people Now dooe ye acknowelage this prophecye of Moses recognise ye the true Moses knowledge ye that Iesus Christe was borne of Dauids linage of the trybe of Iuda in the Citie of Bethelem according to the prophetes sayinges By this your guide capitaine god calleth you out of bondage to that libertie whiche alway shall endure by this capitayn hath he disclosed a new law supernal and euangelicall and by this persone he offereth remission of all synnes and lyfe euerlastyng Moses woulde that all men shoulde heare hym eche man heareth that in him beleueth What person soeuer shal beleue in him shal be saued who that refuseth to beleue shal be banished out of the feloweship out of the name of the Israelites shall peryshe with out all recouery For without faith in Iesus Chryste no hope there is of saluacion If you geue faythe to Moses than muste ye hartely loue Iesus whome he hath so highly commended to you in his prophecy Neyther hath Moses alone thus prophecied of Iesus but all the Prophetes also from Samuels time vntill Iohn the baptist hath prophecied describing his natiuitie doctrine miracles punyshmentes infamie death on the crosse hys buryinge and resurreccion his goyng vp to heauen and the sending forth of the holy goste vpon all that beleueth whiche thinges euery one are euidentlye come to passe the spreading of the ghospell ouer all the worlde abrode and the gloryous cumming of the lorde agayne at the ende of the worlde Ye are the children of the Prophetes and of the couenaunt whiche God made vnto oure fathers saying to Abraham Euen in thy sede shall all the kinreds of the yerth be blessed First whan God had reised vp his sonne Iesus vnto you he sent him to blesse you that euery one of you should turne from his wickednesse But if that ye in very dede be the prophetes children wherof ye auaunte your selfes not without a cause haue ye than no distruste in their promyses yf ye be the children of the patriarches whiche wer the chiefe fathers of all your auncestry vnderstande ye and perceiue that to you pertayneth the couenaunt and promyse that god made to Abraham saying thorow thy sede shall all the nacions of the worlde be blessed This blessing perfourmed not he in Isaac for he is dead and to life is not he come againe but in Iesus of Nazareth whom Isaac in figure represented offrynge hymselfe vp in sacrifice willyngly like as Christe obeying his father was offred as a sacrifyce on the crosse This is that seede of Abraham wherby shall not onely all Israelites but all nacions also of the worlde if they beleue the gospell be delyuered of the curse whiche is due for sinne and obteyne therwithal this blessing that after they haue once receyued the holy ghoste they may bee called the children of the liuing God Wherfore the promise that god made vnto Abraham perteyneth vndoubtedly to all nacions of the worlde yet that not withstanding his pleasure was to haue you thus honourably preferred that his promise shoulde firste of all bee profered to you and that he woulde according to Moses prophecie rayse one vp of your nacion and sende to you no meane prophet but his owne onely sonne Iesus that shoulde disclose this blessyng whiche god promised to Abraham This is than that blessing that euery person obeying the woorde of the ghospell maye vtterly forsake all vice and naughty liuyng and frankely confesse Iesus to bee the author of mannes saluacion The .iiii. Chapter ¶ As they spake vnto the people the priestes and the rulers of the temple and the Saâ—duceis came vpon them takyng it greuously that they taught the people and preached in Iesus the resurreccion froÌ„ death And they laied handes on them put them in holde vntyll the next daye for it was nowe euentide howbeit many of them which hearde the woordes beleued and the noumbre of the men was about fyue thousande WHyle Peter that heauenly Oratour and Iohn his felow in office wyth hym were occupyed in these and suche other Oracions exhortyng the people to embrace the gospell without coloure of flattery towarde any manne enducyng them to the knowledge of the trueth by wytnesse of Prophetes sometymes makyng theym afrayed wyth dreadfulnes of the great Iudgement that was to come eftesones appeasyng them and pleasauntly intreatyng by meanes of an easy waye to come by pardon euen than ready at hande and for the certayntye that was in the promyse of their saluation sodaynly there came vpon theim the pryestes and rewlers of the temple accompanyed also with Sadduces who caused them to breake of in the myddes theyr holsome communication The pryestes and rulers felt themselues in this poynte agreued that men of the laitie vnlearned should beare rule in the temple and teach the people where none els ought to speake but doctours of the lawe Phariseis and Scribes and in that also they were offended that so honourably they spake of Iesus whom they for a gyltie person had put to deathe whose name to abolyshe was theyr earnest desyre and study But of all other thynges that set the Sadduces on fyre agaynst the
to thintent thou shouldeste receiue thi sight againe and be replenished with the holy gost Ananias had vneth spoken these wordes but there fell from the iyes of Paule in the same place as it were certaine scales of a fishe so recouered he his sight And immediatly he stode vp and was baptised After that whan he had receiued sum foode he was well strengthned In this maner that excellent capitayne of Christes gospell he that shoulde soone after obscure the glory renowne of other his apostles receyued at the hand of Ananias a poore and huÌ„ble disciple the holy ghost before that he receiued baptisme But nothing is done out of ordre that is done at Iesus Christes coÌ„maundement whoÌ„ Paule hadde for hys teacher For so had he gyuen his apostles authoritie that he woulde neuerthelesse reserue vnto hymselfe the higheste authoritie of all the whole matter Than was Saule certayne dayes with the disciples which wer at Damasâ—o And streight waye preached Christ in the Synagoges howe he was the sonne of God But al that hearde him wâ—re amased and sayed is not this he that spoyled them which called on this name in Hierusalem and came hyther for that entent that he might bring them bounde vnto the highe priestes But Saul encreased the more in strength coÌ„touÌ„ded the Iewes whiche were dwelling at Damasco affirmyng that this was very Christe Than Saule beyng sodainly chaunged abode for certaine dayes in companye with the disciples whiche were at Damasco And without any further delaye he begonne furthwith eâ—en there contrary to the byshoppes commaundement to sette vpon the office that he was appoynted vnto by Christe And he went into the Iewes Synagoges and published openly and frankly affirming that Iesus of Nazareth was the sonne of god for whose sake alone all men shoulde haue profered them accordyng to the Prophetes foresayinges health euerlasting The Iewes which knew of Saules cruel fiercenesse agaynst the Christians by the rumoure that was bruted abrode reioysyng that they had gotten suche a valiaunt defendour of Moses lawe whan they had hearde that he did so earnestlye preache Iesus name of Nazareth they maruayled what had chaunced vnto the manne that he was so sodainlye quyte altered and sayde amongest themselues is not this the same Saule who of late did all that euer he could assaulte theim that called vpoÌ„ this name at HierusaleÌ„ whiche name he blaseth nowe abrode and famously publisheth and nowe but of late came hyther purposely to take all suche persons yf he myght fynde any here and to bryng them faste bounde to the highe Bysshoppes there to be punished at theyr wyll and commaundement Howe cummeth this to passe that he hathe so sodaynly caste of his Iewyshe condicions and forsaken Moyses and hathe become a professoure of the crucified But Paule whome that name in veray dede than better agreed with after that he once became of a troublesome person a teacher of sobernesse and quiet libertee so litle was afrayed at suche manier sayinges of the Iewyshe that he beyng euery daye the better strengthened with spirituall coumforte confounded and muche troubled the Iewes that were dwellynge at Damasco affirmyng constauntly and prouing by the testimonies of holy scripture that Iesus of Nazareth whome he had before of ignoraunce persecuted and dyd nowe preache was the trewe Messias that was promysed to the worlde and that none other should be borne hereafter at whose handes the Iewes ought to looke for euerlastyng health ¶ And after a good whyle the Iewes tooke councel together to kyll him But their laying wayte was knowen of Saule And they watched the gaâ—es daye and nyght to kil hym Than the disciples toke him by night and put him thorowe the walle and let him downe in a basket And wheÌ„ Saule was cumme to Ierusalem he assayed to couple himselfe with the disciples but they were all afrayed of him and beleued not that he was a disciple But Barnabas tooke him and brought hym to the Apostles and declared to them how he had seene the Lorde in the waye and that he had spoken vnto him and how he had done boldely at Damasco in the name of Iesu. And he had his conuersacion with them at Ierusalem speakyng boldely in the name of the lorde Iesu. Whan Paule had taken suche an enterpryse vpon him many dayes at Damasco no litle to the disciples ioy and comforte and not without a greate rumble and murmour of those that did not than beleue the Iewes at lengthe layed their heades in councell togither to thintent that they might by lying in wayte for him slaye hym O what a nacion is this that murthereth men Paule reasoned taught and vanquished the Iewes with testimonyes of their owne lawe as it were with their owne weapons But there was nothyng els with them but conspiracies stockes prisons stripes and sondry kyndes of deathe But this had the lorde by promisse assured his welbeloued seruauntes of that they shoulde not lose no not a heare of one of their heades excepte his father suffered it The tyme was not than come for that excellente warryoure to dye in the gospelles cause he had than many battels behynde to fyght for Christes people many daungerouse perylles were to come for him to sustayne in fyght of battell many cities and countreys wer lefte for him to subdue by goddes holy worde and to call vnto Christes yoke Wherfore Paule as it was goddes wil had warnyng that the Iewes laye in wayte for him insomuche that they kept the gates day and night in watche for him that he should not away escape but that they would kil him To bring this acte to passe they had procured them ayde of the Lieftenaunt of the citie who was the debytie of king Aretas to thintent that yf theyr priuey watche had not wel proceded to theyr purpose they would neuertheles openly by force slay him The disciples than conceyuing in their myndes how that the lesse the person cared for himselfe the more was he worthy to be saued woulde not suffer so valiant a warryer in Christes worde peryshe Wherfore they hydde him and by night let hym downe by a corde of the towne walles in a basket Euen so oftentymes yea bolde and valiaunt capitaines do runne awaye to thintent that they maye accordyng to the prouerbe be able to fyght againe O what a woondre is it to see the course of thinges turned vpside down Nowe lurketh he in corners starteth away who a litle before with many sore thretnynges persecuted and now prouide they to saue Paules lyfe whome he before inuented crafty meanes to slay After this whaÌ„ he was once come to Hierusalem and would haue accoÌ„panyed with the disciples with whome the olde Saule was to well knowen Paule as thaÌ„ vnknowen al were afraied of him as the shepe of the woulfe not trustyng his woordes that he was a disciple callynge well to their remembraunce what crueltie he was wonte to expresse in persecutyng Christes flocke
woulde hym to doe shooke his lappe as who shoulde saye that he cast in their teeth that he had freely brought vnto them the message of saluacion whiche they ought to haue ioyfully receyued and sayed vnto them If you had rather perishe then to be saued stande ye to your owne harme for asmuche as ye are the occasion of your owne death For seeyng that I haue doen my duetye the fault cannot be layed to me Wherefore I wyll hereafter go to the Gentiles accordynge as the lorde commaunded vs. And in this wyse he withdrawyngâ— himselfe from the cumpany of the Iewes entred into the house of a certaynâ— man named Titus and Iustus by syrname a man that was well dysposed who dwelte harde by the Synagoge Than Crispus whiche was chiefe of the Sinagoge by reason that he dwelled nere beleued in the Lorde with all hys whole householde and diuerse others of the Corinthians after they had heard Paule beleued and were christened ¶ Than spake the lord to Paule in the night by a vision be not afrayed but speake and holde not thy peace for I am with the no man shall inuade thee that shall hurte thee For I haue muche people in this citie And he contynued theâ—e a yeare syxe monethes and taught them the worde of God But whan Paul had there neyther not profited so muche as his moste gredie desyre and dilygente sekyng was by reason that the Iewes didde stiffelyâ— barke agaynste hym and he had in hys mynde purposed to leaue Corinthus the Lorde stayed hys wauerynge mynde apperyng to hym in hys sleepe in a vision and saying let not the stubbernesse of the Iewes feare thee neyther kepe thou close the doctrine of the ghospell for theyr cause for thou muste not more regarde the inuincible malice of a fewe then the health of many Wherfore continue boldly in preachyng the gospell and put thy truste in me and I shall reskewe and defende the agaynste theym be they neuer so manye And nâ— man shall set handes on thee to vexe or trouble thee for I wyll be thy defendoure Wherfore departe not hence for in this citie thoughe it bee vicious there is a greate numbre of people whiche I haue already appointed to lyfe euerlastyng Whan Paul hearde this he leauyng and forsaking his own purpose and determynacion whiche was but of mannes deuise and obeyng the counsell of God continued at Corinthe a yeare and an halfe constantely and frankly preaching the ghospell ¶ Whan Gallio was rewler of the cuntrey of Achaia the Iewes made an insurreccion with one accorde against Paul brought him to the iudgement seat saying this fellow couÌ„selleth men to wurshyp God contrary to yâ— law And now whan Paul was aboute to open his mouth Gallio sayd vnto the Iewes yf it were a matter of wrong or an euyll dede O ye Iewes reason would that I shuld heare you but if it be a questioÌ„ of wordes or of names or of your law loke ye to it your selues For I wil be no iudge of such matters he draue them from yâ— seat Than all the Grekes toke Sosthenes the chiefe rewler of yâ— Synagoge smote hym before yâ— iudges seat And Gallio cared for none of those thynges And whereas one Gallio beyng proconsull that is to saye the lorde deputie there dyd in those dayes rule the realme of Achaia vnder Ceasar the Emperoure within whiche countreye the sayed citie of Corinthe is situate the Iewes whiche had made conspiracie agaynst Paule and a coÌ„mocion among the people drewe hym before the place of iudgement where the lorde deputie sate accusyng hym and saying This man contrarye to Moyses lawe counseleth men to wurshyp God after a newe sorte and bryngeth in newe trades of religion Whiche complaynte whan Paul openyng his mouthe was about to make answere vnto Gallio perceyuyng by the accusacion or enditement that was brought in and declared howe the controuersye betwene theym concerned the Iewishe religion dyd fynd a meane to ridde his handes of the examinacion thereof And preuentyng Paule who was than in a redinesse to speake in defence and declaracion of hymselfe sayed vnto the Iewes Maysters I occupie here the roume of an officer to minister iustice in causes by the authoritie of the Emperour and to see ciuile iustice kepte and that nothing be doen agaynst the common ciuile lawes of Rome Wherfore yf wrong were doen to any man or anye haynous dede of mischiefe commytted that ought to be punyshed by the lawes ye myght iustly compell me yea and it were my duety to heare you For the serchyng out of suche matiers appertayneth vnto me But if it be no suche matier but some speciall or priuate contencion that is groweÌ„ emong your selues about names of sectes or coÌ„municacion of the Iewes religion of your own countrey lawes emong certayne pryuate persones of your own selfe because neither it appertayneth to myne office nor I can discusse theÌ„ whiche am ignoraunte of your lawe it were beste for you to make an ende of it youre selues For I will medle in no suche matiers With these woordes he caused them to auoyde from the place where he sate in iudgemeÌ„t The Grekes seeyng thys smote Sosthenes whyche was of the chief of the Sinagoge because that he and his household had takeÌ„ Paules part forsakyng the Iewes and were more moued with Sosthenes then with Paul because they supposed that Paule could haue doen nothyng at Corinthe vnlesse that he had bene maynteyned by Sosthenes Yet for all this the proconsul would not meddle seyng this businesse but dissembleth that he sawe it Forasmuche as the Romaynes hated the Iewes and yet put no difference betwene a Iewe and a christen man the proconsull whiche was a Romayne did not passe or regarde what one Iewe dyd vnto another beeyng perfecte that that sorte of people had wonte to be euery where busy and full of trouble and contencion Paule after this taried there yet a good while than toke his leaue of the brethren sayled thence into Siria Priscilla Aquila accouÌ„panying him And shore his heade in Cenchrea for he had a vowe And he came to Ephesus left theÌ„ there but he himself entred into yâ— sinagoge reasoned with the Iewes WheÌ„ they desyred him to tarye loÌ„get time with theÌ„ he consented not but had theÌ„ fare well saying I must nedes at this feast that cuÌ„meth be in HierusaleÌ„ but I wil returne agayne vnto you yf god wil. And he departed froÌ„ Ephesus whan he was come vnto Cesarea asseÌ„ded vp saluted the congregacioÌ„ he departed vnto Antioche wheÌ„ he had taried there a while he departed wente ouer al the countrey of Galacia and Phrigia by order strengthenyng all the disciples But Paul hauyng in mynde the warnyng that god had gyuen hym thoughe he perceyued the rage of the Iewes daylye to encrease more and more yet he contynued there a good sorte of dayes more And at the laste perceyuyng that the
for they trusted that some thing woulde chaunce whereby they at the last might ryd him out of the waye ¶ And after a certayne dayes â—ynge Agrippa and Bernice came vnto Cesarea to salute Festus And whan they had been there a good season Festus rehearsed Paules cause vnto the kyng saying there is a certaine man lefte in pryson of Felix aboute whome whan I came to Ierusalem the hye priestes and elders of the Iewes enformed me and desired to haue Iudgement againste him To whom I answered It is not the maner of the Romaynâ—s for fauour to delyuer any man that he shoulde peryshe before that he which is accused haue the accusers before him haue licence to answere for himself concerning the crime layed against him Therefore whan they were come hither together without anye delaye on the morow I sate to geue iudgemeÌ„t coÌ„maunced the man to be brought furth Against whom whan the accusers stode vp they brought none accusacioÌ„ of such thinges as I supposed but had certaine questions against him of their owne supersticion and of one Iesus whiche was dead whom Paul affirmed to be alyue And because I douted of suche maner of questions I asked him whether he would go to Ierusalem and there be iudged of these matters But whan Paul had appealed to be kept vnto the knowleage of Ceasar I commaunded him to be kept til I might send him to Ceasar In the meane space within a fewe dayes kynge Agrippa whiche had succeded Herode his father in the kyngdom whom the Aungel of god had striken came to Cesarea with his wyfe Bernice to salute and to welcome the newe presydent Festus And when they had continued there a good sorte of daies Festus by occasion rehersed vnto the kynge Paules matter in this wyse Felix whiche was my predecessor hath left here a certain man in holde whom the high priestes and chief rewlers of the Iewes complayned on whan I was at Hierusalem and defired me for their sakes to geue sentence against him Unto whom I made answere the the Romaynes wer not accustomed to geue senteÌ„ce of death on any maÌ„ for fauour of any person before that his accusers appeared gaue sufficient euidence against him and he had liberty to answere to such thinges as shoulde be layed againste him And soe whan his accusers were cumme hyther I without any delaye sate the nexte daye in iudgement and wylled the prisoner that was accused to appere before me And whan as his accusers came foorth they laied no such matters to his charge as I thought they would haue doen but certaine questions demaunded they of him concernynge theyr owne supersticion and layde to his charge that he shoulde affirme one Iesus whiche was dead to be arisen from death to lyfe again and that he also is now alyue But I perceiuyng that it was the leste parte of myne office to make enquirie of such questions neyther wel knowing what I might saye in the matter asked him whether that he were willyng to go to Hierusalem â–ª and there to stande to iudgement as concerning those thynges that were layed vnto hym forasmuche as the priestes Scribes and Phariseis knew better how the matter stoode then I. But when as Paul had refused that and appealed to Cesar in wyll to be arrained before him I coÌ„maunded that he in the meane space should be kept in custodie vntil such time the I might haue occasioÌ„ to send him to Cesar. Agrippa said vnto Festus I would also heare the man my self To morow sayd he thou shalt heare him And on the morow whaÌ„ Agrippa was cum Bernice with great pompe and wer entred into the councel house with the captaines chief men of the citie at Festus commaundement was Paule brought foorthe And Festus saydt kyng Agrippa and all ye men whiche are here present with vs ye se this manne about whom all the multitude of the Iewes haue entreated me both at Hierusalem and also here criyng that he ought not to lyue any longer Yet found I nothing worthie of death that he had coÌ„mitted Neuertheles seyng that he hath appealed to Cesar. I haue no certaine thing to write vnto my lord Wherefore I haue brought him vnto you and specially vnto the O king Agrippa that after examinacion had I might haue sumwhat to write For me thinketh it vnreasonable for to sende a prisoner and not to shew the causes whiche are layde against him Whan Agrippa had heard this he saide vnto Festus I haue of late hearde much speakyng of that same Iesus and of his disciples and therfore would I my self heare that felowe before he goe to Cesar. Than saied Festus To morowe shall you heare him The nexte day after that Agrippa and his wyfe Bernice had with much pompe and a great trayne entred with the captaynes and the chiefe of the citie into the common hall Festus commaunded Paule to be brought before him Than Festus iest that he should seme to haue brought furth Paule onely to get fauour of the kyng spake in this wyse king Agrippa and you all that are here present ye se the man whom al the Iewes haue complayned on to me as well at Hierusalem as here also in this citie haue with great clamour cried that it was pitie of his life But I haue made enquirie and can not see that he hath any waye deserued deathe Albeit forasmuche as he hath of his owne free wil appealed to the Emperour I am in full mynd to sende hym thyther And yet I cannot wel tell what I maye certifye vnto his maiestie in wrytyng Wherfore I haue here brought him furth before you and especially before you kyng Agrippa that we may examyne him and to haue sumwhat to wryte For me thinketh it standeth with no reason to sende a prysoner and not to shewe withal what is layde to his charge The .xxvi. Chapter Agrippa sayed vnto Paul thou art permitted to speake for thy selfe Thâ—â— Paul stretched foorth the hande and answered for himselfe I thinke my selfe happy king Agrippa because I shal this day answer before yâ— of al the thinges wherof I am accused of the Iewes namely because thou art expert in all customes and questions whiche are among the Iewes Wherefore I beseche the to heare me paciently THen kyng Agryppa turned himselfe to Paul who stoode before him bounde and said Thou hast pardon to speake for thy selfe yf thou haue any thing to saye in thine owne defence And forthwith Paul holdyng vp his hande began to defende hymselfe in this wyse It maketh not a litell matter in my opinion O kyng Agrippa before what iudge a man that is indicted pleadeth his cause For he whose confidence is wholy in his own innocencie desireth nothinge more then to haue suche a iudge that eyther knoweth his cause very well already or els can soone perceiue it For yf the iudge bee ignoraunt of the matter he that pleadeth it shall in vayne go about to set it furth in
god anoyncted Iesus of Nazareth with the holy ghost â—ym God raysed vp yâ— thyrde day and shewed hym 〈◊〉 c. To hym gâ—â—e all the prophetâ—s to â—â—ues c. For they heard them speake with tonges and magnified god And whan Peter was cum vp to Hierusalem they that were of the circumcisioÌ„ contended againste hym What was I that I would haue wythstande god And yâ— haue of the lorde was wyth them c. And exhorted them al that wyth purpose of herte c. they would continually cleue vnto the lord c. And the same time Herod the kyng stretched furthe hys handes c. Than were the daies of swetebread And behold the angell of the lorde was there present c. And they went out passed c. And as he consydered the thing he came to the house of Mary c. But Peter contynued knockyng c. And he departed and wente into an other place The voyce of god and not of a maÌ„ c. And he was eaten wyth wourmes gaue vp the ghoste c. And when they had fasted prayed and â—â—ted their haÌ„des on theÌ„ they leat theÌ„ go And they had Iohn to their minister O thou full of all suttelrie deceitfulnes thou childe of the deiuel c. And nowe beholde the hande of the lord is vpon the thou shalt bee blinde c. The god of this people choose oure fathers c. And afterwarde they desired a king god gaue vnto them Saule the sonne of Cis. For the inhabitours of Hierusalem c. But God ceysed hym againe froÌ„ deathe on the thirde daye c. For Dauid after he had in hys time fulfilled the will of God fell on sleape c And the woorde of the lorde was published throughout all the regioÌ„ And they called Barnabas Iupiter Paule Mercurius c. In geuyng vs raine and fruitfull seasons c. They determyned that Paule and Barnabas c. Then arose vp certayne of the secte of the Pharisees But we beleue c. Simon told how god c But Paule woulde not take him vnto theyr companye c. And so Barnabas toke Marke and sailed to Cipres Of whome reported wel the brethren that were at Listra and Iconium For they all knewe that his father was a Greke Al the doreâ— opened euery manâ— bandes were losed Nay verily but let them come themselues and see vs out And whan they were sufficyently answered of Iason c. Whan the Iewes of Thessalonia had knoweledge that the woorde of god was preached of Paule at Berea He semeth to be a tydinges bringer of newe deuilles Whome 〈◊〉 than ignorauÌ„tly wurship him shewe I vnto you God that made the worlâ—e and all that are in it c. Seeyng he himselfe geueth lyfe breath to alâ— men euery where c. For in him we lyue and we moue c For we are also his generacion Because he hath appointed a daye in the whiche he wyll iudge the worlde c. Than all the Grekes toke Sosthenes yâ— chiefe ruler of the synagoge And knewe but the baptisme of Iohn only For he ouer came the Iewes myghtelye We haue not hearde whether there be any holy goste or no. Iesus I knâ—â—e and Paule I knowe but who are ye Many of them which vsed curious craftes broughte their bokes and burned them before all men And to remembre the woordes of the Lord Iesu. And al the citie was moued c. And whan he coulde not knowe the certaintie c. Sittest thou and iudgest me c. Beleuyng all thynges whiche are written in the law and the prophetes And they laâ—ed await for hym on the waye to kyll hym Unto whoÌ„ now I send the to open their eyes For this thing was not doen in a corner Fearing lest they shoulde fall into the Syrtes c. There came a vyper out of the heate and caught him by the hande
his disciples kepyng silence for feare because he of late escaping the handes of the Iewes was thought to be more safe in the deserte Iesus sayd vnto them Let vs go into Iewrie again WheÌ„ the disciples heard Iewry named remembryng howe vengeable and cruell the Phariseis hatred was cowardes him and how often they had taken vp stones to cast at him how ofteÌ„ they endeuored themselues to apprehende hym the disciples I saye stoode in dreade not onely of theyr maisters harme but also of theyr owne For as yet they had not receiued the holy ghost and bare a certayne worldely affeccion towardes Iesus themselues lykewise through feblenes lothyng death Therefore dissuading him from goyng agayne into Iewrie they say Sir haue you forgotten how that there a while agoe the Iewes would haue stoned you vnlesse ye had secretely withdrawen youre selfe And will you goe thither agayne puttyng your selfe in open daunger But Iesus did coumforte theyr fearefulnesse by a parable signifying that nothing is to be dredde of them that cleane to Christ who is the light of the worlde For the night hath vayn feares The daye knoweth no suche terrours Hathe not the daye sayeth Christe twelue houres The night shall not come before his tyme. In the meane tyme whosoeuer walketh in the daye stumbleth not for why the sunne maketh him to see and to eschewe stumblyng But the sunne beeynge taken awaye whosoeuer walketh in the night stumbleth because he lacketh light I am the light of the worlde it is right mete that you be guided by me and folow my conductyng and not to goe before the lighte Be not afrayde before the tyme. So long as I geue light vnto you there is no ieopardie The night shall come wheÌ„ you beeing disseuered from me shall bee troubled ¶ This sayd he and after he sayd vnto them our frende Lazarus sleapeth but I got to wake him out of slepe Then sayd his disciples Lord if he slepe he shal doe well inough Howbeit Iesus spake of hys death but they thought that he had spoken of the naturall slepe Then sayd Iesus vnto theÌ„ playnly Lazarus is dead and I am glad for your sakes that I was not there because ye may beleue neuertheles let vs goe vnto him When Iesus had with this saying mitigate the Apostles feare he sheweth the cause of his goyng furth on his iourney saying Our frende Lazarus sleapeth I therfore go hence to wake him When as the disciples that were troubled with feare supposed that Iesus dyd not speake of very deathe but of the common slepe they aunswer Sir if he slepe there is no cause why you should goe thither for slepe in sicke folke is woont to bee a token of recouery of health The disciples wer loth to go into Iewry again and therfore to the vttermost of theyr power they doe auoyde the causes of going thither But Iesus did by litle and litle prepare the myndes of his earnestly to consyder and beholde the miracle to come For he had therfore leauer say fyrst he was aslepe then dead to the entente he might after the vsage of holye scripture shewe the hope of the resurreccion For they be rather aslepe then dead whiche reste to lyue agayne Neyther is it so easy for any of vs to awake hym that sleapeth as it is for the Lorde to call the dead to lyfe Therefore the discyples not vnderstandyng the thyng that he spake of sleape and waking out of sleape to let them know that no hidde thyng was vnknowen to him he sayth vnto them more playnly Lazarus is dead nor he added not the thing that was than more stoute to be spoken as concerning the raysing him vp agayn For he woulde rather that to be signifyed than expressed and hys mynde was rather to dooe the thyng than promyse it euery where makyng readye for vs an exaumple of modestye and temperaunce And because he aunswered them that tolde hym his frende was sicke that that sickenes was not deadly but chaunced to the entente that Goddes glorye and hys sonnes also shoulde bee set furthe by it a lyke thyng sheweth he to his disciples saying I am glad that I was not there while my freÌ„de was sicke and dyed and for youre cause I reioyce that youre truste whiche I perceyue to bee weake as yet may bee strengthed and confirmed with a more euident miracle For if the sicke man had mended and recouered healthe I being present it might haue bene thought a casualtie in case I had at hys sisters requestes raysed hym that had bene newly dead the Phariseis whiche fynde faulte with all thynges mighte haue layed for them that it had bene a lacking of senses or but a swouning no death for that sumtimes happeneth in some diseases that the bodies lying a long time in swoune come to lyfe agayn Now for asmuche as it is a very death in dede there shal be a more plenteouse matter of beliefe Therfore let vs go to him The going thither pleased not the disciples for feare of the Iewes which feare slacke sore in theyr mindes and yet coulde they not improue the godly and weightie cause of that iourney And albeit Iesus was not ignoraunt what thing troubled the myndes of his disciples and though also he swaged theyr dreade by reason that he sayed he shoulde goe to Bethania and not to Hierusalem yet neuerthelesse the nyenesse of the place that they feared made also theyr timorouse myndes afrayd Then sayed Thomas which is called Didimus vnto the disciples let vs also â—o that we may die with hym Then went Iesus and fouÌ„d that he had lien in his graue tower daies already Bethanie was â—yt vnto Hierusalem about fiftene furlonges of and many of the Iewes came to Martha and Marie to coumfortt them ouer theyr brother The disciples being carefull and pensyfe and yet durste they not refuse to do their maisters commaundement Thomas whome the Grekes cal Didimus and in Latine is named geminus a twinne being more timorouse than the rest sayeth vnto his felowes let vs also goe if it be certaynly thus to dye with him for as muche as his determinate mynde is to bring bothe himselfe and his into a manyfeste peril of lyfe wheras he may so deuise that bothe shall be in safetie Iesus than went furth with hys disciples to Bethania founde that Lazarus had lyen in hys graue fower dayes alreadye Uerily Bethania was about fiftene furlonges of from Hierusalem and thereof came the discyples feare and thereupon also arose occasion that caused the miracle haue moe witnesses and lokers vpon For the nighnes of the place caused many to come thither out of Hierusalem euen of fauoure they beare to Marie and Martha and of neyghbourlye duetie to coumforte them in the deathe of theyr brother Whiche kinde of office and duetie was wont to be doen to riche folke euen for honour sake Martha assone as she hearde that Iesus was cumming went and met him but Marie sate stil in the
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