he deliteth not greatlye in suche sightes that seketh after thinges of perfeccion and thynges farre a sondre from the affeccions of the common sorte ¶ The .v. Chapter And whan he sawe the multitude he went vp into a mountayne and behan he was sette hys discyples came to hym And after that he had opened his mouthe he taught them saiyng blessed are the poore in spirite for theyrs is the kyngdome of heauen THerefore Iesus seeyng the people flockyng aboute hym more and more and that of all sortes he conueyeth himself from the lowe place whither euery man myghte haue accesse and goeth vp vnto the hyll and beganne nowe to preache and teache the heaueÌ„ly Philosophy declaryng by the highnes of the place that he woulde shewe furthe and teache no common nor meane thyng but all hygh and heauenly thynges folowyng also the exaumple of Moyses who publyshing the lawe vnto the people as we reade wente vp to the hill His disciples whome he had chosen specially vnto hym folowed hym goynge vp in suche wyse yet that the common people were not lette to folowe hym if any had so muche desyre and strength Therfore Iesus whan he came to the top of the hyll sate downe not as beeyng weary but purposyng to teache serious and weyghtye thynges whiche required a diligent hearer Whan his disciples perceyued that they compassed him nere aboute that none of his holye doctryne shoulde escape them Iesus therfore entryng and begynnyng hys godlye and holsome Philosophye not oute of a tower or tabernacle with a golden seate suche an one as Iarcas the greate Philosopher of India had beyng garnysshed with precious stones not out of the proude pulpet of the Philosophers not out of the arrogant chayre of the Phariseis but oute of a seate of grasse he casteth his iyes not vpon the commen people but vpon his disciples and openyng hys holye mouthe he began to shewe furthe the lessons of the gospell whiche hytherto had not been heard and whiche bee farre from the opinion of all men that appeared to the very wyse vnto the worlde All men promyse blessednes whyche take vpon them to be teachers of wysdome All menne of what estate or condicion soeuer they bee desyre blessednes But muche controuersye hath been emong Philosopâ—â—rs and muche errour in the lyfe of men â–ª in what thynges the felicitie of man doth consiste And forasmuche as this is the marke and foundacion of all wisdome Iesus fyrste doth open and set furthe straunge sentences but yet very true And therefore throughe myracles he obtayned credite to bee geuen to hys saiyng thoughe it semed sumwhat incredible soe that they that founde his power to bee effectual in healyng of diseases of the bodye myght truste also his doctryne to bee true whereby he healed the diseases of the mynde Yet fewe disciples there were that did both heare and enbrace this blessednes Let all men heare for he spake to all and all shall bee made blessed and happy Of false opinions spryng all synnes in liuyng Therfore aboue al thinges we muste endeuour to plucke them awaye And for because that fiercenesse and arrogancie is the moste daungerouse disease of the mynde whiche suffereth not manne to receiue the true doctryne yea it is the verye fountayne from whence in manier spryng all deadly offences Iesus fyrste of all healeth this saiyng Blessed bee the poore in spirite for theyrs is the kyngdome of heauen whose eares coulde haue abiden so incredyble a saiyng but after so manye testimonies of Iohn of the father and of the doue and finally vnlesse hys authoritye had been set furth and credite obteyned through euident signes and myracles Manye be made vile abiect and humble and be broughte in discourage of themselues by the reason of pouertye of basenes of byrthe of lowenesse of estate or of aduersitye Truely these bee nere to the blessednes of the ghospell yf they folowe with theyr harte as they be called by their state But thys humilitie of spirite resteth in the inwarde affeccion not in outwarde thynges But howe shal he haue a kyngdome whiche taketh nothyng vpon hym whiche geueth place to all which is offended with hymselfe which thrusteth out no man whiche hurteth no man For he semeth more nye the seruitude of an asse than a kyngdome This kinde of men is trode vnder the feete euerye where is hurte and harmed withoute redresse liueth lyke an abiecte withoute regarde poore and comfortles But it is true that trueth sayeth To these only appertaynethe the kyngdome but it is the kyngdome of heauen Thinkest thou that these fierce and violente men doe reigne They bee verye slaues they bee vnder manye tyrannes they bee vexed with auarice angre hatred desyre of vengeauÌ„ce with â—eare with hope They vnnethes lyue muche lesse they reygne But he that is free from all these vexacions and troubles and betaketh hymselfe to innocencie and cleane lyfe puttyng hys truste in God lookyng for the rewarde of the worlde to cumme and is verye quiete and regardeth not the thynges of thys worlde but seketh after heauenlye thynges hath not he a goodlye kyngdome farre passyng the kyngdomes of worldlye kynges Neyther filthye luste nor auaryce nor hatred nor anger nor other worldlye infeccions of the mynde reigne ouer hym And armed with fayth so often as the case requireth he geueth commaundement to diseases and thei flee away the geueth commaundement vnto the waters and they be styl he geueth commaundemente to deuils and they departe So myghty is the kyngdome of the mynde whiche dystrustyng hymselfe putteth hys truste in God and distrustyng the succoure of man doethe depende wholye of heauen It is not the dyademe it is not the oyntmente it is not the garde that maketh a kyngdome But the other afore mencioned be the thynges that make a kyng in dede and bryng hym finally to the heauenly and euerlastyng kyngdome where there shall be no disobedience nor rebellion A worldly kyngdome is gotten by violence and defended by fiercenesse This kyngdome is gotten by modesty and sobernesse and defended and established by humilitie and mekenes The worlde iudgeth none meete to gouerne a kyngdome but suche as bee of notable spirite and of a stâ—ute courage But God auaunceth vnto hys kyngdome those chiefly whiche do moste humble themselues ¶ Blessed be they that are meke For they shall receyue the inherytaunce of the yearthe Iesus goeth on and ioyneth vnto this an other sentence as harde to be beleued and taken Blessed be the meke for they shall inherite the yearth And who bee the meke they that vse no man violently nor extremely and whan they haue any harme they be redy to forgeue the iniuryes done vnto them they also that had rather lese theyr thyng than to contende or striue for it and that regardâ— more concorde and quietnes of mynde than large possessions and suche as rather desyre quiet pouerty than troublesome ryches But this kynde of men is oftentymes set beside and put from theyr goodes and
theim yf hereafter for hatred of me they begyn falsely to blame that that is done For yf thou were not leprouse before why dyd they remoue the from the congregacion If thou be not nowe cleane why haue thei receiued of thee thy gyft as of hym that was pourged clensed Iesus would that the people should testify how muche profyte the Leaper had by his faith and howe lyghtly with a woorde he toke awaye all his disease to thintente they myght geue eare vnto his doctrine with the same faythe whereby they myght be healed of the diseases of the minde ¶ And whan Iesus was entred into Capernaum there came vnto hym a Captaynt and besought hym saying Lorde my seruaunte lyeth at home sicke of the Palseye and is sore vexed And Iesus sayethe vnto hym whan I come I wyll heale hym And the captayn aunswered and saied lord I am not worthy that thou shouldest cum into my house but onely speake the worde and my seruaunt shal be healed For I also my selfe am a man vnder the aucthoritie of another and haue soldiers vnder me and I say vnto this man go and he goeth and to another cum and he commeth and to my seruaunte do this and he doth it Whan Iesus hearde these wordes be meruayled and sayed to them that followed hym Uerely I say vnto you I haue not found so great fayth in Israell And I saye vnto you that many shal come from the Easte and weste and shal sit with Abraham Isaac and Iacob in the kyngdome of heauen But the chyldren of the kyngdome shal be caste out into the 〈◊〉 darkenes there shal be wepyng and gnasshyng of teethe And Iesus sayed vnto the Captayne go thy waye and as thou beleuest so be it vnto the. And his seruaunte was healed in the same houre Therfore after that he had taught the Iewes by thys facte and dede that the waye vnto ealth was easie by the sincerenes of fayth So forthwith he teacheth in the captayne of an hundred menne that the waye vnto health was not stopped from the Gentiles so that they haue fayth mete and worthy for the ghospell For whan he was entred into Capernaum whiche is a towne not farre from the poole of Genesareth in the borders of zabulou and Neptalim there came vnto hym a certayne captayne the whiche kynde of men the Iewes abhorred for two causes First because they be vncircumcysed for the moste parte and alienes from Moyses lawe secondlye because that kynd of lyfe is defamed commonly But the good Iesus whiche came to heale all men turneth not hym awaye neyther The captayne maketh a requeste vnto hym saying Lorde I haue a seruaunt at home whom I loue intierly for that he is faythfull and profitable in seruice He nowe wholy vnprofitable lyeth vpon his bedde diseased with the palseye and he is not onelye vnprofitable vnto me but also he is sore vexed with the rage of his disease being now at deathes dore And this kynde of disease lyke as it is daungerouse and greuous so is it not lyghtlye cured by the arte of Phisicians Iesus delightyng in the fayth of the man whiche doubted not but that with a worde he was hable to heale his seruaunte beyng absent to thintente he might declare vnto all menne the fayth and truste of the man ioyned wyth greate humilitie of harte aunswered I wyll come and I wyll heale hym Whereunto quod the Capitayne Lorde I am no Iewe I am a captayne to be abhorred of the Iewes for twoe causes and thereforâ— muche vnworthye that thou shouldeste enter into my house and be defyled wyth my companye There is no nede of thy bodelye presence Onelye saye the worde and suche is thy power and myght furthwith my seruaunte shall be healed Thou haste aungels and messengers to whome thou mayeste commit suche busines I knowe by my selfe I haue a ruler to whome I am subiecte I am obediente to his commaundementes neyther is it nedefull for him to do all thynges It is sufficiente for hym to committe his matters wyth authoritie Agayne I haue souldiers vnder my rule by whome I dooe those thynges whyche be not meete for me Onelye I geue my commaundemente and they obey thesame I commaund one to goe some whither and he goeth I commaund another to cum and he cummeth Agayne vnto myne owne priuate seruaunte I saye do this or do that and he spedely doeth what he is commaunded If my seruauntes obeye me beeyng a sinner and an abâ—ecte howe muche more oughte youres to be obediente vnto youre commaundementes Iesus hearynge these thynges merueyled not for that he was ignorante of the mannes faythe but because he woulde cause all men to meruayle at it and turnynge vnto the Iewes whiche folowed hym and as it were castyng theym in the teeth with their vnbelefe sayed This I assure you hitherto haue I not founde so greate faythe in my people of Israell as I haue founde in this straunger whiche neyther knowethe the Prophetes neyther hath receyued my doctryne nor hath â—een my miracles Ye stande in your owne conceyte because ye be the children of the patriarches whome god loueth â–ª because ye are the peculiare people of god to whome this healthe and saluacion is promysed But this I assure you the tyme shal be that many shall come on euery syde from the vttermoste partes of the worlde whom ye do lothe and abhorre as straungers and alyens whiche shall enter in by fayth and sytte in the kyngdome of heauen wyth Abraham Isaac and Iacob and your fathers shall acknowledge them for theyr euangelicall faythe as theyr lefull chyldren and shall take them to theyr table to be partakers of the euerlastynge felicitie Contrarye wyse the chyldren of the kyngdome whiche touchynge the fleshly kynrede cummeth of the stocke of Abraham Isaac and Iacob for theyr vnbelefe shall not onelye not be receyued to that goodlye and happye feaste but they shall bee thruste out into the outwarde darkenes because they woulde not see before the lighte that was offered them There shall they be punished for theyr vnbelefe wepyng and gnasshyng with teeth hauyng intelligence nowe to late from what greaâ—e felicitie they be fallen by theyr malyce and enuye shall make theyr sorowe the more what tyme they shall se straungers aliens to be receyued to the felicitie and honoure whyche was promysed vnto them When Iesus had spoken these thynges vnto the Iewes to the intente they should geue the more credite vnto his saying through the miracle he turnyng vnto the captayne sayeth Go thy waye and as thou haste beleued so be it done vnto the. Clerelye declaryng that helth is not geuen neyther to the stocke and kinred neyther to the other merites but to fayth onely whiche he required and founde lacke of in moste parte of the Iewes And as he sayed so the thyng folowed For it was tried that the selfe same time the Capitaynes seruaunte was sodeynlye delyuered from his disease that no manne shoulde suspecte
And blessed is he vnto whose mynde suche great successe of the ghospell geueth not occasion of yll Iesus spake this also notyng modestly the enuy of Iohn hys disciples but in suche wyse that they should not be putte to shame before the multitude but should knowe theyr faute secretely with themselues temperyng his answere by all meanes both that he myght auoyde suspicion of arrogancy and that the disciples myght beleue hym the better and also that he myght rather heale theyr affeccion than openly to reproue them And as they departed Iesus began to speake vnto the people concerning Iohn What went ye out into the wildernes to see a reede that is shaken with the winde go to what went ye out to see a man clothed in soft rayment beholde they that weare soft clothyng are in kinges houses But what went ye out to see a Prophete verely I say vnto you and more than a Prophete For this is be of whom it is written Beholde I sende my messenger before thy face who shall prepare thy waye before thee Uerely I say vnto you emong them that be borne of women arose not a greater than Iohn the baptist Yet he that is lesse in the kingdom of heauen is greater than he From the dayes of Iohn Baptist vntill this day the kingdom of heauen suffereth violence and the violent plucke it vnto theÌ„ For all the Prophetes and the lawe it selfe prophecied vnto Iohn And yf ye will receyue it this is Delâ—es whiche was for to come He that hath eares to heare let him heare Then when they were departed Iesus turnyng vnto the multitude leste they shoulde surmyse anythyng of Iohn otherwyse than were conuenyent supposyng that he demaunded these thynges as though he had been in doubt himselfe and not rather to heale the weakenes of his disciples he beganne to setfurth the prayses of Iohn very largely but yet in suche wyse that he woulde not geue hym the prayse of Messias but the nexte prayse onely and yet he woulde that Iohn his testimony concernyng hym shoulde be of weyght For it is expedient that the people shoulde haue a very good opinion of Iohn whiche had testified so notably of Iesus that he was the sonne of God that he was the lambe whiche shoulde take awaye the synnes of the worlde that it was he that shoulde baptise in fier and spirite For neither vanitie nor lying coulde be suspected in suche a manne as though he had falsely so praysed Christe before nor waueryng or inconstancye as though beeyng chaunged afterwarde he shoulde haue begonne to doubte of Christe Letter o man ê™ he suspecte Iohn of inconstancie For yf ye thynke hym suche a one that he wyll chaunge his minde after the maner of mutable men and doubte of that thyng whiche he before affirmed for what cause dyd ye lately flocke together in wildernes to gase and loke on To see a reede shaken with the windes For suche maner of manne should he be yf he would nowe swarue and dissente from hymselfe and should become much vnlike vnto himselfe But the continuall hardnes of his whole lyfe doth lightly deliuer him from this suspicion What I saye ranne ye together in to wildernes for to see A manne gayly appareled with silkes This was a sight nothyng mete for wildernes For they that be clothed with fine lynnen and silkes be in kynges palaces vnto whom doth agree excesse and riot and delicate liuyng And emong them inconstancye and flattery hath place He that liueth with locustes and wylde honye he that is clothed with Camels heare he that is gyrded with a letheren gyrdle is not thus suspected nor misdemed And the familiaritie of the kynges courte coulde not alter his ordre The pryson doeth declare and shewe that he coulde not flatter But it must nedes he some great spectaâ—le and sight whiche drewe you so thicke into the deserte Therfore what came ye to beholde Any Prophete for they be commonly wunte to leade theyr lyues in deserte Here truly ye be not frustrate of your hope For ye haue not seen onely a Prophete but a more excellent thing than a Prophete For it is he of whom Malachias once prophecied that he should come before Messias as beeyng nowe at hande that he should not onely by his oracle and tent saying promise him to come long after buâ— also poynte hym with his finger to be at hande Thus is the prophecie Lo sayeth he I sende my Aungell before thy face to prepare thy waye for thy cummyng at hande This I assure you so great is the excellencie of Iohn that none is greater than he emong them all that hath been borne of a woman Yet he whiche is at this present estemed lesse of many in preaching of the ghospell onely is greater than he for he promised not with doubtfull prophecies that Messias once should come but he shewed him appoynted him nowe cumming and preached that the kyngdome of heauen was nowe at hande Hitherto the heauenly doctryne was looked for whiche the figures of the Patryarkes whiche also the oracles of the Prophetes had darkely promised Nowe Iohn so excited and stirred the hartes of many to the desire of euangelicall doctryne that from the begynnyng of his preachyng vnto this daye they breake in vnto it through the violence of faythe both sinners and heathen people and wyll we nill we they plucke it and rauishe it violently They wyll no longer be excluded they wyll no longer be detayned in shadowes darke riddles of the olde lawe perceiuing that the light of the euangelicall trueth is at hand and that the thyng is nowe present whiche was shewed and signified in the former bokes perceyuyng also that none other prophecie ought to be loked for touchyng Messias that shoulde come For all fygures by the whiche the lawe poynted Messias to come and all prophecies of the Prophetes which promysed that Messias should come as soone as Ihon came left of to promyse the thyng to come For it is folishnes to loke for the thing that is presente as though it were to come There is no more to do but feruently and gredely to teache and take that which agreablyte the true sayinges of the Prophetes is nowe presently offered And to the intente that ye maye playnly see that hereafter there is none other Prophete which shall shewe you of Messias to come this is that Iohn whome Malachias vnder Helias name whome he folowed in austeritie and hardenes of lyuyng and apparell whome he folowed also in franke reprouing â—f kinges prophecied before should come before that Christe did come Wherfore yf ye receyue hym beleue ye that Messias so long loked for is nowe at hande ye haue seen his lyfe ye haue hearde his testimony ye heare also what I will saye vnto you Yf any haue eares to receyue the trueth let hym heare yf any wyll stop his eares let hym thanke hymselfe of his owne vndoyng There is nothyng omitted of vs that may
false cloke of godlynes whiche is the very poyson of true godlines ¶ Whan Iesus came into the coastes of the citie which is called Cesaâ—ea Philippi he asked his disciples saying Whome doe men say that I the sonne of manne am they sayde some say that thou arte Iohn the Baptiste some Helias some Hieremias or one of the noumbre of the Prophetes He sayeth vnto them But whome say ye that I am Symon Peter answered Thou arte Christe the sonne of the liuing God And Iesus aunswered and sayde vnto hym happie arte thou Symon the sonne of Ionas for fleshe and bloude hath not opened that vnto thee but my father whiche is in heauen And I saye vnto thee that thou arte Peter and vpon thys rocke â–ª I will buylde my churche and the gates of hell shall not preuayle against it And I will geue vnto the the keyes of the kyngdome of heauen and whatsoeuer thou byndest in earth shall be bounde in heauen and whatsoeuer thou looceste in earthe shal be looced in heauen Here when Iesus came into the coastes of the citie called Cesarea whiche Philippe the Tetrarche so named in the honour of Ceasar folowing his brother Herode whiche chaunged the name and called that Cesarea whiche beefore was named the tower of Straton he thoughte to proue howe muche his schollers had profited by hearing so muche communicacion and by seeing so many miracles and whether they had any higher or better opinion of him than the vulgare sorte Therefore he demaundeth of them saying whome doe men talke that the sonne of man is They say some say that he is Iohn the baptist For so the Herodians suspecte Some say that he is Helias because he was taken vp they suspect that he doeth appere now according to the prophecie of Malachy Some say that he is Hieremie because he was a figure of Christ and that it was sayde of hym Beholde I haue set thee thys day ouer nacions and kinges to plucke vp and to distroy and to plant which in dede should be fulfilled in Christ. Iesus hearing these to th entent he would gette out some more certayne and hygher profession sayeth ye ê™ he whiche shoulde knowe me better who say ye that I am Here Symon Peter as he loued Iesus best as the chiefe of the Apostolicall ordre aunswered for them all Thou arte very Christe the sonne of God aliue not speaking of suspicion but professing certainely and vndoubtedly that he was Messias pronused of the Prophetes and the sonne of god after a certayne singuler manner Iesus delighted with this chereful and substaunciall profession sayde blessed art thou Symon the sonne of Iohn The affeccion of man taught thee not this word but the heauenly father put it in thy minde by a secret inspiracion For no man hath a worthy opinion of the sonne but by the inspiracion of the father â–ª which only knoweth the sonne And I agayn lest thou shouldest adourne me thankelesse with suche a noble testimony assure thee of this that thou arte very Peter that is to say a sound and a sure stone not wauering hither or thither with sundrie opinions of the vulgare sortâ— vpon this stone of thy professyon wil I builde my churche that is to saye my house and my palace whiche beyng sette vpon a sure foundacion I will so fortifie that no power or strengthe of the kingdome of hell shal be hable to beate it downe Sathan will come vpon you with many engines he will rayse a coumpany of wicked spirites against you but through my defence my buyldyng shall stande imprennable onely lette thys sure and sounde profession abyde The kyngdome of heauen is the churche the kingdome of the deuil is the worlde Of thys no man nede to bee afearde so that he bee Peter that is to saye lyke vnto thee And the keyes of this heauenly kyngdome I will deliuer vnto thee For it is meete that there he bee firste in auctoritie whiche is firste in the professyon of the faithe and in charitie And truely this kingdom of heauen is in earth but it hath to do with heauen wherof it doeth depende Wherfore he that is entangled with sinnes doeth belong to the kingdome of hell nor can not enter into the kyngdome of heauen But he shall enter yf he professe that whiche thou doeste professe and be losed from his sinnes by baptisme and so through thy leading and thy opening of the gates he shall enter into the kingdome of heauen This is my peculiar and proper power to forgeue sinnes but thys power I will geue vnto thee after a maner that that whiche thou shalte lose with my keyes receyued of me vpon earth before men shal be losed also in heauen before God On the other side that which thou shalte binde in earth shall be bounde also in heauen for God will allowe thy iudgemente cummyng from hys spiryte ¶ Than charged he dis disciples that they shoulde tell no man that he was Iesus Christe From that tyme forthe began Iesus to shewe vnto his disciples howe that he muste goe vnto Hierusalem and suffer many thinges of the elders and hye priestes and Scribes and muste be killed and raysed vp agayne the thyrde daye And whan Peter had taken hym asyde he began to rebuke him saying Maister fauour thy selfe thys shall not happen vnto thee But he turneth him aboute and sayed vnto Peter goe after me Sathan thou â—yndeâ—eâ—â—eme for thou sauerest not the thinges that be of God but those that be of men Whan Iesus had spoken these thynges he commaunded his disciples that they should as yet kepe this godly opinion of him secret with themselues nor open it to others that he was Messias For first the sacrifice of the croâ—se must be accomplished and the veritie of his manly nature declared and further by his resurreccion and the holy ghoste his diuinitie muste bee declared For although the voyce and sentence of Peter was praysed of Christ as the seÌ„tence of them whiche nowe began to profiâ—e and spring vp by little and little vnto thinges of more perfeccion yet they dreamed of a certayne kyngdome â–ª not vtterly vnlyke a worldely kingdome And therefore Iesus darkely and as in a riddle promised vnto Peter the ryght of the keyes but he delyuered them not by and by For as yet he was not mete to vse them as yet he was not suffycyently taught with the instruccion of the holy spirite And therefore Iesus calleth them backe to the mystery of the crosse and of hys deathe by the whiche misterie that kingdome must be prepared the deuil once ouercome and sinnes abolished that they mighte bee the lesse troubled in their myndes whan they should se thinges chaunce which they knew should come to passe a litle after They desyred rather to glory in the mightie and high sonne of the liuing God but no man can truely glory in hym but he whiche is not offended with hys humilitie and lownes Iesus therefore began to prepare
to the sea and cast an hooke and take the fyshe that cummeth first vp and whan thou hast opened his mouthe thou shalt fynde a stateâ— take it and geue it vnto them for the and me After that he came to the citie of Capernaum they that demaunded tribute in Cesars name being afraied to speake to Iesus because of his authoritie whiche he had gotten hym now by miracles they went to Peter whom they sawe in maner next about him Doth your maister ê™ they pay a didram for tribute Peter wheras he had no money and would not offende the gatherers of tribute made aunswer that he payeth For Iesus hitherto had paied such maner tributes And whan they were nowe entred into the house for Iesus had an house there Peter being perplexed thought in his mind to speake to Iesus as touching paimeÌ„t of the tribute For he had promised and had not to pay TheÌ„ Iesus not ignorant what Peter had in his harte preuented his question Symon ê™ he what thynkest thou Of whom be kynges wonte to take tribute or subsidie of their childreÌ„ or of strangers Of straÌ„gers ê™ Peter Then ê™ Iesus the children be free signifiyng therby though sumwhat darkly that he being lorde of the land and the sea and of all thynges oweth tribute or subsidie to no mortal prince and that his disciples as the childreÌ„ of the kingdome be not bounde but yet minding to teache that in such thynges whiche make nothing against godlines obedience oughte to be geuen to this kynd of men lest being prouoked they offend more greuously he added yet ê™ he lest we offend them go to the sea and take the fish which cummeth out first open his mouth and thou shalt fynd a piece of coyne called a Statere whiche is fower draÌ„mes Take it and geue it for me and the. With this dede Iesus both shewed his power wherby he was subiect to no maÌ„ his modestie wherby he would geue place vnto theÌ„ whoÌ„ it is not mete to stirre or prouoke for a thing of litle value to be set nothyng by For he that can geue after that sorte is greater than he that ought to geue and yet when he geueth that he ought not he teacheth that it is better sumtime for to geue ouer thy right then to striue for thy right with them that be froward chiefly in those thinges whiche diminishe thy substaunce but hurt nothyng godlynes The worlde hath his ordre which must not be troubled in no case by occasion of libertie of the ghospell ¶ The .xviii. Chapter ¶ At the same tyme came the disciples vnto Iesus saiyng Who is the greatteste in the kyngdome of heauen Iesus called a chylde vnto hym â–ª and set hym in the middest of them saiyng Uerelye I saye vnto you excepte ye tourne and becum as chyldren ye shall not entre into the kyngdome of heauen Whosoeuer therefore humbleth hymselfe as this chylde thesame is greatest in the kyngdome of heauen And whoso receyueth suche a childe in my name receyueth me But whoso offendeth one of these litlennes whiche beleue on me it wer better for him that a milstone wee hanged about his necke and that he wer drowned in the depe of the sea Woe to the world because of offences Necessary it is that offences cum but woe vnto the man by whome the offence cummeth AFter that these thynges were thus doen there entered into the myndes of thapostles a certain worldlye affeccion and a prycke of enuy and ambicion They hearde of the kingdome of heauen they sawe three Apostles led a parte into the mountayne they heard that the keyes of the kingdome of heauen were delyuered vnto Peter and that it was sayde vnto hym blessed art thou Symon Bariona and vpon this stone I wyll buylde my churche they saw him talkyng with their maister of certain thynges bothe familiarely and boldely and euen now they sawe hym preferred before thother Apostles in paimeÌ„t of tribute and in maner made equall vnto Christe therfore they sumwhat enuied Peter vnto whome the principalitie of the kyngdom of heauen semed to be appoynted where as he was yonger in yeares Therefore they go vnto Iesus and demaunde who shoulde be chyefe in the kyngdome of heauen For yet they dreamed vpon such certaine dignities as we see in princes courtes But Iesus to plucke this affeccion vtterlye out of theyr myndes called to hym a certayn child and sette hym in the middes of his disciples a litle one and yet farre from all affeccions of ambicion and enuie simple pure and liuyng after the onely course of nature Be ye sure of this ê™ he vnles a man be wholy chaunged and cast away vtterly all suche affeccions and be transformed into the fashion simplicitie of this chyld he shal not once be receiued into the kyngdom of heauen So that in no wyse preeminence and soueraintie ought ambiciously to be desyred Wherfore whoso doth submit himself and becum lyke vnto this babe in that he humbleth himself to be as the least of all he shal be greatest in the kingdome of heauen For whoso through modestie and sobrenes maketh hymselfe as leaste thesame is greatest in vertue Princes loue them that be lyke vnto them and amonge them is he most estemed that preferreth hiÌ„self before others I delight in my lyke In courtes of this world the prince thinketh it to redound vnto his rebuke if a man vse any of his nobles coÌ„tumeliously he taketh the gentilnes to be bestowed vpon hymself whiche is bestowed vpoÌ„ them But the fauour of true simple and humble meÌ„ is so great with me that whosoeuer receiueth any one of these for my sake I would it should be counted as done to my self euen as though he receiued me Contrariwise whoso hurreth or offeÌ„deth any one of these litle ones which trust in me and depend wholy vpoÌ„ me he shal be more greuously punyshed than if he should be drouned in the depe sea with a milstone at his necke For what is more wicked than to offend theÌ„ which beare to no man yll wyll whiche enuie no man which prefer themselues aboue no man whiche loue all men indifferently But alas woe be to the worlde for offendyng and greuyng of like litle ones The frowardnes of menne is cause that offences must nedes chaunce There shal be men whiche stirred vp with ennie and hatred wil persecute them that doe for them wyll say yll by them that wysh them well will kill them that bring euerlastyng health And truly these offences and griefes shal profit them that shal suffer them yea they shal be profitable to all the world But yet it shall turne hym to displeasure thorough whose defaulte this offence shall rise Wherfore if thy hand or thy foote hinder the cut it of and cast it from the. It is better for the to enter into lyfe halt or maymed â–ª rather then thou shouldest hauing two handes or two feete be cast into euerlastyng fyer And if thyne iye
offend the plucke it out and cast it from the. It is better for thee to enter into life with one iye rather than hauing two iyes to be cast into hel â—yer Take hede that ye dispise not one of these litle ones For I say vnto you that in heaueÌ„ theyr aungels do alwayes behold the face of my father whiche is in heauen Therfore they that desire to enter into the kingdom of heauen let them diligently auoid the offences griefes of litle ones but rather let theÌ„ helpe one an other And it is not ynough to beware that a man offend not another but also to take hede that he offend not himself For then they be offeÌ„ces in dede whan a man is an offence vnto himself Therfore let not affeccion be so dere vnto any man but that forthwith it be cut of yf it be an offence and a lette to hym that hasteth to the kingdom of heauen In so muche that if thy hande or thy foote that is to say a membre most necessary be offeÌ„siue vnto the it must be cut of and cast away For it is better for thee to be receiued into the life euerlasting maimed or lame than with perfit handes and feete to be cast into euerlasting fier The iye is not onely a necessary membre to be vsed but also very pleasaunt vnto man And yet in case it offend the plucke it out and cast it away It is better for the to be receiued into euerlasting life with one iye than to be cast hedlong into hell fyer with both iyes perfect and whole But Iesus speakyng thus meant not that any membre of the body should be cut of but that all affeccions should be cut of whiche withdraw vs froÌ„ the care of euerlastyng saluacion For a frend whom thou canst vneth forbeare is as it wer a mans hand Thy father vpoÌ„ whom thou staiest is thy fote thy wife or thy child whom thou louest teÌ„derly is thine iye Therfore as there is nothing that ought to be so precious and nothing that ought so highly to be estemed of man wherby he ought to be withdrawen froÌ„ the kingdom of heaueÌ„ so no man be he neuer so poore so base and humble ought to be despised but holpen rather to cum forward to better and better Ye haue an example see therefore that ye despise none of these litle ones Although with the world they be abiectes yet with God they be greatly regarded For this I tel you certainly angels which as their ministers haue charge of them do continually behold the face of the father whiche is in heauen Hereof ye may esteme how muche they be regarded with God sith he hath appoynted them suche kepers and guides They be yet rude and rawe they may fall they maye be deceyued but their simplicitie is worthy helpe and not punishement ¶ For the sonne of man is cum to saâ—e that whiche was loste what thinke ye if a man hathe a hundred shepe and one of them be gone astray doth he not leaue .xcix. in the mountaines goeth and seketh it that was gone astray And if he chaunce to find it verely I say vnto you he reioyceth more of that shepe than of nintie and nine which weÌ„t not astray EueÌ„ so it is not the will of your father in heauen that one of these litle ones should perish For the sonne of man came not into the erth to destroy any man but what in him is to saue al meÌ„ But many wil not be saued and persecute him which is willing to saue These be they whom the worlde hath in great veneracioÌ„ They be hygh in autoritie they be mighty with ryches they seme to excel in learnyng they be commended and set forth with a certaine marueylous couÌ„terfeityng and colour of false holynes Truely suche must not be prouoked willynglye but muste be despised stoutely yf they fearyng lest their owne power decay oppresse the power of god if they sekyng their own glory enuye the glory of the ghospell yf they folowyng theyr lucre be agaynst the profytes of all men yf they boastyng theyr vayne learnyng do corrupt the doctrine of the ghospel if vnder the pretence of false religion they go about to extinct true religion yf they wexe fyerce and cruel by benefites and good turnes These maner of men must thanke themselfes for their owne destruccion But this ought to be our study and endeuour that we suffer none to perish of these litle and weake ones which so do erre that they be in the way of recouery beyng more lyke to shepe than woulfes Coniecture by your selfes what great care the father whiche is naturally good doeth take leste anye man should peryshe whom he made to the entente they shoulde bee blessed For yf there be a true and faythfull sheapherd lorde ouer an hundred shepe and one should be lost of so great a noumbre would he not leaue the nintie nine in the hylles and seke her which is wandered from the flocke and is so greued with the lack of one lost shepe that he would put the whole flock besyde in daunger And if he should chaunce to finde her certainly I saye vnto you that he wil reioyce more for that one gotten again than for al the other whiche wer not lost Wherfore if a man beyng a shepherd beare such affeccion toward his flock which he doth possesse only but created not how much more is it my fathers wyl whiche is in heauen that none of these litle ones whom he hath created should perishe whom he regardeth so that he hathe apoynted his aungels to the kepyng of them and hath bestowed his onelye sonne to call them to saluacion ¶ Moreouer yf thy brother trespasse against the goe and tell hym his faulte betwene hym and thee alone If he heare thee thou hast wonne thy brother if he heare thee not take with thee one or two that in the mouthe of two or thre witnesses euery matter may be establyshed If he heare not them tell it vnto the congregacion If he heare not the congregacion let hym be vnto thee as in Heathen man and as a Publican Uerely I sa yt vnto you whatsoeuer ye bynd in earth shal be bound in heauen and whatsoeuer ye loce on earth shal be loced in heaueÌ„ Agayn I say vnto you that if two of you agree in earth vpon any maner of thyng whatsoeuer they desyre they shall haue iâ— of my father whiche is in heauen For where two or thre are gathered together in my name there am I in the middest of them Therfore away with offences from your coÌ„pany which breake brotherly peace but let there be mutual charitie wherby ye may louingly helpe and heale others faultes if any chaunce and the way to heale shal be this If thy brother do any thing against the which is worthy to be loked vpon lepe not out forthwith to vengeaunce neyther agayn suffer hym not by thy silence to be lost whiles that he
them to vnderstand that it is no saâ—e and sure thyng to flee from matrimonie vnlesse a man be of so fyrme and stable mynde that he is able vtterly to abstayn from the acte of matrimonie But there be very fewe that can doe so because that this affeccion of the body is so common to all men that there is none affeccion more violente or more inuincible Therfore though it be a greater fredome not to be tyed in matrimonie yet is it more sure to be kepte within the bondes of matrimonie than to be defyled with liyng here and there Therefore Iesus shewyng what was best and prouokyng this waye with the reward of libertie dareth not yet exactely require that whiche in maner excedeth mannes power All men ê™ he be not able to receiue this woorde but they onely vnto whome it is geuen of God who haue so great a feruencye toward the holynes of the gospell that of theyr own accorde and willyngly can neglecte this affeccion For chaste synglenesse hath no prayse vnlesse it be taken for loue of the euangelicall godlynes For there be three kyndes of Eunuches One of them whiche be so borne and abhorre from wyues thorough the defaulte of a colde nature or sum other secrete affeccion of nature Another kynde of them whom men hath gelded The chastitie of these men deserueth no prayse because it cummeth of necessitie not of the loue of vertue But the gospell also hath his Eunuches very blessed whiche be not geldynges of nature nor gelded of men but they gelded themselfes for the kyngdome of heauen not cutting of the membre of the body but for loue of the ghospell ouercummyng the desire of matrimonie Ye see victorie set out before you let hym trye that wyl and knoweth his owne strength Let him beare awaye the game that can They that contend valyauntlye and willingly shal not want the fauour of the maister of the game Because coÌ„municacion was of the puritie of virgins and of the highnesse of that noble vertue whiche chaunceth to fewe as by occasion there is brought in also an exaumple of perfecte cleannes and great modestie without the whiche virginitie deserueth no prayse Than wer there brought vnto him yong chyldren that he should put his handes on theym and pray and the disciples rebuked them But Iesus said vnto them Suffre the children forbid them not to cum to me for the kyngdome of heauen belongeth to such And whan he had laied his handes on them he departed thence There wer present fathers and mothers whiche desired to offer their babes vnto Iesus that he might lay his handes vpon them and pray for theÌ„ thinking that lykewyse as they saw diseases driuen away through his touchyng so the touchyng of Iesus should preserue them from diseases from fallyng of houses or walles or other lyke thynges vpon them from euyll spirites and from other hurtes whereby that age oftentymes miscarieth But the disciples who though they had oft tymes heard many a good lesson of great modestie and coldnes yet had not vtterly shaken of from them mans affeccions thinkyng it not mete that the greatnes or dignitie of theyr master should be letted or weried with the importunitie of babes of their mothers kept them of whan they desired to cum nere Iesus marking this to the intent that he might the better imprinte euangelicall moderacioÌ„ in the myndes of his disciples whiche doeth loth no manne be he neuer so lowe suffre ê™ he the children to be brought vnto me nor let them not to cum to me For they that be lyke vnto these bee moste acceptable vnto me whome though the world doth hate and despise yet I vouchsafe to haue none other in the kingdome of heauen What nature doth geue vnto these thesame must godlines geue vnto you if ye will be receiued into the kingdome of heauen Therfore the litle babes wer brought vnto Iesus and he put his handes vpon them inspiring into the litle babes for the simple faythes sake of theyr pareÌ„tes a secret power through the touching of his holy body Which doeÌ„ Iesus departed from thence geuyng a lesson by the same facte of his that the litle babes must be satisfied but yet that we ought not to tary loÌ„g with them but to make spede to thynges of more perfeccion ¶ And beholde one came and sayed vnto hym Good maister what good thyng shall I doe that I maye haue eternall life he sayed vnto hym why callest thou me good There is none good but one and that is God But if thou wylt enter into lyfe kepe the commaundementes He sayeth vnto hym whiche Iesus sayed Thou shalâ—e not commit manslaughter Thou shalt not commit aduenitie Thou shalt not steale Thou shalt not bear false witnes Honour father and mother And thou shalt loue thy neighbour as thy self The yong maÌ„ saith vnto hym Al these thinges haue I kept from my youth vp what lacke I yet Iesus said vnto him if thou wilt be perfect go and sell al that thou hast and geue it to the poore and thou shalt haue treasure in heauen and cum and folowe me But whan the yonge man heard that saiyng he went away sorye For he had great possessions And loe as soone as he had doen with the children there cummeth nexte after them a yong man which talketh of perfeccion But Iesus like as in the litle babes he shewed his disciples an exaumple of simplicitie and modestie so in the yong man being in dede desirous of perfect godlines but ouer sore burdened with riches he setteth before their iyes how harde it is for them that be geueÌ„ to riches to cum forward to the perfeccioÌ„ of the euangelical godlines and how muche more ready they be to the cause of the gospell whiche possesse nothyng or els very littell of the goodes of this world and yet pouertie and riches stande not so muche in possessions as in the affeccioÌ„s of the mynde The yong man had a deuout mynde but because he heard of Christ certayne newe and straunge preceptes he went vnto him and fallyng doune at his knees asketh him saying good maister what good shal I do to obtayn euerlastyng lyfe The yong man called Iesus good to obteyn his good wil by fayre speakyng whereas yet he toke him to be nothing els but a very maÌ„ although of more excellencie than other men were Afterward whereas he demauÌ„ded of good he meaneth not of euery good thyng but of a certain notable good thyng whiche may deserue euerlastyng lyfe But no mortal man is absolutely good and there is no worke of men which can be so good that it maye deserue the reward of euerlastyng lyfe Iesus therfore pricking forwarde the yonge manne to haue a better opinion of him and to call hym froÌ„ the trust of his workes and to cause him to put the trust of life rather in the free gifte and benefite of God who is naturally good and freely beneficial towardes al menne
they haue broughte hym to condemnacion of deathe and they shall deliuer him vnto the Gentiles to mocke him to scourge him to spit vpon him and to nayle him vpon the crosse and whan that he is deade and buried the thyrde daye he shall ryse agayne Than came to hym the mother of Zebedes childeren with her sonnes worshippinge and desyring a certayne thinge of him And he sayethe vnto her What wilâ— thou She sayde vnto him Graunte that these my two sonnes may sit the one on thy right hande and the other 〈◊〉 lefte hande in thy kingdome But Iesus aunswered and sayed Ye wote not what ye aske Can ye drinke of the cuppe that I shall drinke of and be baptised with the baptisme that I shal be baptised with They saye vnto him We can He sayde vnto them Truely ye shall drinke of my cuppe and be baptised with the baptisme that I am baptised with But to sit on my right hande and on my left hande is not myne to geue But it shal chaunce vnto them for whom it is prepared of my father In the meane season Iames and Iohn the sonnes of zebede because they had heard that the keyes of the kingdome of heauen were geuen to Peter and had heard also of the honoure of twelue seates beynge yet rude and dreaming of worldely thinges and supposinge that this kingdom and these honoures shoulde cum immediatly after the resurreccion because he sayde the thyrde day he shall rise to get theÌ„selues nowe some excelleÌ„t dignitie they sente furthe their mother to be a suiter vnto Iesus for her sonnes She after that she had done her dutie and worshipped him requiring him not to deny her suite being required what she would sayeth Geue commaundement that these my two sonnes may sit in thy kingdome one on thy right hande the other on thy lefte hande Iesus turning vnto the children of whom he knewe that the mother was sent furth aunswered them ye know not what ye aske Ye delight in the speaking of a kingdom whiche is far of an other sorte than ye dreame but at this presente we muste rather talke and debate of affliccion and of the crosse which is the way to the kingdome Ye require the rewarde oute of ordre whereas first ye muste traueile and stryue I haue opened vnto you nowe what I muste suffer Can ye drinke of the cuppe that I shall drinke of Can ye be baptised with the baptisme that I shall be baptised with They as yet litle knowing their strengthe but for the gredines that they had to obteyne theyr peticion they answere rashely rather than valiantly we can But Iesus was content that they sayde they wer ready to folow his crosse but as touching the rewarde because they vnderstode not what they asked and because it was not for that tyme to commoÌ„ne of it he sayeth that it is not in him to geue them but that sâ—ch dignitie shoulde not chaunce but vnto them vnto whom it was geuen of the father for to deserue the chiefe place through notable and excellente vertue Truely to encourage al men to clime vnto the highest he sayeth ye shall drinke of my cuppe but to fit one on my right hand and the other on my left hand it is not in me to geue vnto th one or to the other but this shall chaunce vnto them to whom it shall be geuen of my father Euery man as he doeth traueill so he shall be rewarded And whan the ten hearde this they disdayned at the two brethren And Iesus called them vnto him and sayed Ye know â–ª that the princes of nacions hath dominion ouer them And they that be great men exercyse power ouer them It shall not be so among you but whosoeuer will be greate among you let him be your minister and whoso will be chiefe amonge you let him be your seruaunte as the sonne of man came not to be ministred vnto but to ministre and to geue his lyfe a redempcion for many Whan thother ten afterwarde heard these thinges they were agreued 〈◊〉 the two brethren because they â—eqaiâ—ed so great dignitie They had not yet receyued the holy goste they were ledde yet with certayne affeccions of men being ambiciouse and enuying one an other And Iesus suffered his disciples to be troubled longe with these affeccions to thintent he would plucke them vtterly out of the mindes of them all whiche shoulde succede in the roumes of thapostles And they thought and were glad that therfore the lorde did reiect the request of Iohn and Iames not because they dreamed of carnall thinges where as the spirituall kingdome was in hande but because they required honoure aboue theyr merites whiche other thought that it ought rather to be geuen to them Therefore Iesus lyke as he dyd represse the ambicion of the folish sutours because they knew not what it was that they asked so he repressed the enuy and indignacion of the other which issewed out of thesame fountayne of ambicion opening vnto them that ther was a farre diuerse kinde of the worldely kingdome from the kingdome of the gospell For there in the worldly kingdom he that is lesse is oppressed with the tiranny of the mightier Here the primacie is nothing elles but the greate desire to do good vnto all men There the prouder a man is the greater he semethe here 〈◊〉 is more meke in harte than he that deseruethe chiefly to be the higheste Thaâ— he mighte fasten this doctrine in all mennes hartes he called vnto hym the other of thapostles Ye knowe ê™ he that they that â—eare rule amonge the Gentyles vse lordlynes and tyrannye vpon them whome they rule and they that be chiefe exercyse theyr power vpon theyr subiectes For with the hurt of the people they prouide for theyr owne authoritie and care for those thinges whiche do not profite the multitude but make for the stoutnes and florishing of theyr welth and glory But it is not mete to be so emonge you but whosoeuer will beare rule emong you let him be the minister of all men not vsing honour for his owne commoditie but for the commoditie of the people whom he ruleth And he that emong you will haue the first place let him be the seruaunt and the lowest of all For he taketh vpon him the chiefe place for no nother intent but to loke for the commoditie of al men hunting and seking therof neyther honour nor profit And if ye thinke it harde loke vpon me for wheras I am your Lorde and Maister and the sonne of God as ye tâ—ulye professe yet I take not vpoÌ„ me dignitie and honour nor I abuse not my power to myne owne commoditie But for this I am cum to serue al mennes turnes and to wayte theyr commodities insomuche that it gâ—eueth me not to bestowe my life that by the losse of one lyfe I maye redeme many Emonge them therfore that be thus minded there is no cause why any man shoulde seke after honour
hande and the loue of many shal be colde But he that endureth to the ende thesame shal be safe And this ghospell of the kyngdome shal be preached in all the worlde for a witnesse to all nacions and thâ—n the ende shall come And ye in the meane season shall not be free from suche maner of illes and miseries For in this tumulte hurly burly of thynges men shall plucke you into diuerse affliccions and finally kyll you and in the meane season ye shall be hated not onely of the Iewes but of all the Gentiles not for your ill dedes but because ye professe my name In the meane time many being offended and greued with aduersities and ouercummed with punishmentes shall swarue from the professing of my name and one shall betraye an other one kinesman shall betraye an other one frende an other whom nature hath coupled with the bandes of charitie they shall hate eche other There shall be also another kynde of ill more greuouse and intollerable There shall arise false Prophetes and false teachers who counterfeiting to preach my ghospell shall see to and prouide for their owne glory their owne lucre and theyr owne belly and instede of my spirite they shall inspire theyr owne disciples with the spirite of Sathan and in the stede of the kyngdome of heauen they shall teache the kingdome of this worlde They whom punishmentes and tormentes could not ouercome shall be caught in the snares of these menne For there is not a more deadly enemy than a familiar and a fayned frende In these mischifes and miseries a man shall not loke for muche comfort of his brothers and frendes For the multitude of sinnes beyng so great the charitie of many shall waxe colde But yet as for you there is no perill so that ye perseuer and continue vnto the ende with a constant and a valiant courage No greatnes of aduersitie can destroy any man but him that lacketh the ryght mynde And I wyll not suffer you to peryshe nor the ghospell to be oppressed Nay by these tumultes and troubles the strength of the ghospell shall encrease more and more and the storme of ylles shall be able to doe no nother thyng agaynst you but to make your godlynes to be the better tried and the more to appeare For the ende of the worlde shall not come before that this ghospell of the kyngdome of heauen be preached throughout al the kyngdomes of the worlde and hath come to all nacions leste they that would not obey myght pretende ignoraunce When this shall be doen than shall come the ende of the worlde Whan ye therfore shall see the abhominacion of desolacion that was spoken of by Daniell the Prophete standing in the holy place whoso readeth it let hym vnderstande Wherof if ye seke a token this is it Whan ye shall see the abhominable Idoll whiche shall endeuour vtterly to subuerte the religion of the ghospell of the whiche Daniell in tymes past prophecied vnto you saying and in the middes of the weeke the sacrifice offeryng shall be taken a waie and the abhominacion of desolacions shall be in the temple vnto the ende of the worlde when ye shall see I saye this abhominable Idoll set in the temple that is in the towre of holynes he that readeth the prophecie of the Prophete let him vnderstand This woorde is misticall and requireth a spirituall reader Than let them that be in Iewry flee vnto the mountaynes and let not hym whiche is in to the house toppe come downe to take any thyng out of his house And let not hym that is in the fieldes retourne backe to fetche his clothes Therfore when this storme shal be at hand they that be in the cities of Iewry let them forsake the cities and flee into the mountaynes and they that be in the toppes of the houses let them leape downe not come downe to take any thyng a waie with them out of their houses they that be found in the fielde at that tyme let them not runne backe to theyr house to fetche theyr apparell For than there shall be no leysure to prouyde for theyr goodes For it is a great matter yf they can saue theyr lyfe with spedy flyght For thother thinges may be recouered but the lyfe once loste cannot be restored ¶ Woe shal be in those dayes to them that are with childe and to them that geue sucke But pray ye that your flyght be not ill the wynter or on the Sabboth day For than there shal be great tribulacion suche as hath not been from the begynnyng of the worlde vntyll this time nor shal be And except those dayes should be shortened there should haue been no fleshe saued but for the electes sake those dayes shal be shortened Therfore women with childe and women that geue suche shal be in an yll case in those dayes For they that be great cannot caste of the burden of theyr belly to flee awaye spedely nor they that geue sucke cannot caste of theyr children whom they loue more tenderly than themselues lyke as they doe caste of money or apparell But as for you who shall not be lette neyther with house neyther with possessions nor with children ye must onely pray that it chaunce not so that ye be compelled to flee in the wynter or on the Sabboth day For ye must flee spedely and farre But the wynter by the reason of roughnes and shortnes of dayes is not commodiouse for them that iourney on the Sabboth day the religion of your lawe letteth you that ye cannot flee farre For at that time there shal be so sore and vehement affliction as was neuer synce the worlde was made vnto this daye and hereafter neuer shal be And yf the calamitie should be so continuall as it is vehemente no man should be lefte alyue Theyr malyce did deserue vtter destruccion but for the electe be they neuer so fewe those dayes shal be shortened Than yf any man saye vnto you Lo here is Christe or there beleue it not For there shall aryse false Christes and false prophetes and shall shewe great signes and woonders insomuche that yf it were possible the very electe should be brought into errour Beholde I haue tolde you before Wherfore yf they say vnto you loe he is in the deserte goe not ye furth Beholde he is in the secrete places beleue it not For as the lyghtnyng cummeth out of the East and appeareth vnto the west so shall the cummyng of the sonne of man be For wheresoeuer the dead caâ—ras shall be â–ª thyther wyll also the Egles be gathered together In this confusion and hurly burly of thynges whan my cumming shall be loked for men must take diligent hede that they be not deceyued throughe the crafte of deceyuers For there shall ryse many false Christes whiche shall boaste themselues to be Christe and be not but be rather myne aduersaries whiche also shall saye that they be Prophetes and be not
In hym that is a Christian nouice the corne is yet vnperfite lacketh his naturall shape In them that be lately borne agayne in Christe through baptisme the sede is sprongen into grasse whiche by the grenenes of innocencie puttethe euery manne in a ioyefull hope that it wyll proue well and come to good Nowe when they are growen vp higher by goyng forewarde in Christian vertue and godlynesse then be they eared And when eche of them is rype after his manoure then is he cutte downe with the sickle This sickle is deathe after whiche the wheate neyther waxethe more ne lesse neyther is made worse nor better The barne signifieth the life celestiall ¶ And he sayde whereunto shall we lyken the kyngdome of God or with what comparison shall we compare it It is lyke a grayne of mustarde seede whiche when it is sowen in the earthe is lesse than all seedes that be in the earth When it is sowen it groweth vp and is greater than all hearbes and beareth greater braunches so that the fowles of the ayre maye make their nestes vnder the shadowe of it And with manye suche parables spake he the worde vnto them after as they might heare it but without parables spake he nothing vnto them But when they were alone he expounded all thinges to his disciples And the same daye when euen was cumme he sayed vnto them let vs passe ouer vnto the other side And they lefte the people and toke hym euen as he was in the shyp And there were also with hym other shippes Furthermore the Lorde Iesus shewed them by another parable a figure of the successe and prosperous going forwarde of the Gospell to the entente that they who as then vnderstoode not his sayinges shoulde afterwarde knowe by the ende and profe of the matter that these thynges were not dooen at all aduentures nor by worldlye policie but by the prouidence of Goddes wysedome And because he woulde make his hearers to take better hede vnto his wordes he lettynge as thoughe he had stande in doubte vnto what thynge he myght beste compare the kyngdome of heauen sayed Unto what thinge shal we saye that the kyngdome of heauen is lyke or what comparison shall I vse wherby I maye expresse the nature and vertue therof vnto theÌ„ that perceiue nothynge saue alonely what they see with theyr iyes It is lyke safethe he a graâ—â—e or corne of mustarde seede whiche when it is sowen is lesse then all other seedes of hearbes that are sowen in the earthe in so muche that yf a man marke the quantitie or forme therof he loketh not that any greate thynge shoulde come of it But as soone as the same is once spronge vp and gotten out of the grounde then draweth it to the nature of a tree waxyng harde from the stemme or stalke and spreadyng abrode his braunches beyonde the quantitie and measure of al other hearbes in so muche that it geueth shadowe vnto the fowles and also conuenient places for them to buylde and make their nestes in With these and many other like parables the Lorde Iesus shewed the rude and grosse people a figure of the successe that the Gospell shoulde haue attemperynge his wordes vnto their capacities He spake nothyng vnto them at that tyme but in darke parables because they were not as then receyueable of playne communicacion For yf he had sayed that he shoulde shortely haue beene slayne of the Iewes but woulde anon after reliue and spreade abrode his glorye throughoute all the worlde so that he who then seemed loweste and mooste abiecte of all persons shoulde be righte well knowen to be the soueraygne gouernoure of the whole worlde and that no manns were he neuer so hyghe in dignitie shoulde fynde any quietnesse or sure harborowe vnlesse he fled for succoure vndernethe hys boughes or braunches yf he had I saye spoken thus plainelye vnto them not one of them all woulde haue abyden hys woordes nor geuen anye credence thereunto And yet was it verye expediente for them as it were by a dreame to remember these thynges because afterwarde the thynge selfe shoulde teache them what was meante by the same parables He shewed them in secrete communicacion the secrete vnderstandynge of euerye parable that he spake vnto them Thus was that daye spente When it was nowe almoste nyghte he commaunded his disciples to rowe hym ouer to the other syde of the water Bicause faythe towardes Christe and by Christe to Godwarde is the originall cause of the encrease of the gospell the Lorde perceiuing that his disciples who were as yet but rude and weaklynges dyd geue no tredence vnto his doctrine attempted many wayes to brynge forth in them and stablishe this fayth Whensoeuer nyght that is to saye the storme of worldlye trouble or aduersities cummethe vpon vs then haue we chiefelye nede of a stronge and stedfaste faith towardes Christe Therefore the disciples obeyed his commaundemente and so after the people who coulde not folowe him were sente awaye they accompanyed with certayne other boates beganne to rowe hym ouer to the farther syde in the same shippe that he then taughte and preached in The Apostles carye ouer Iesus whensoeuer they goe from place to place to sette forthe and preache the Ghospell He knewe righte well that against suche as so do and be ministers of Goddes worde there shoulde in tyme to cum be much sore businesse and trowble stirred vp by them that loue better the vanities of this worlde theÌ„ those thynges that appertayne to euerlastinge saluacion And there arose a great storme of wynde and the waues dashed into the shyp so that it was now full and he was in the sterne a slepe on a pillowe and they awaked hym and said vnto hym master carest thou not that we perishe and he rose vp and rebuked the wynde and sayde vnto the sea peace be still and the wind ceased and there folowed a great calme And he sayde vnto them why are ye so feareful how happenethe it that ye haue no fayth And they feared exceadynglye and sayde one to another who is this For bothe wynde and sea obey hym Wherfore to harten and strengthen his disciples agaynste suche persecutours and to teache them also that no power be it neuer so cruel and terrible oughte to be feared of those that with full harte and mynde put theyr affiauÌ„ce in the lorde Iesu he suffered them to be in daunger euen to desperacion For after they had sayled farre from the shore there sodainely arose a greate storme of wyndes whiche set the water in suche a rage that the waues enforced by the violence of the tempeste dashed into the shyppe so that they were then in great daunger leste the shyppe already filled with the great fourges of the sea woulde haue soncken In the meane whyle Iesus layed his heade vpon a pillowe and slept in the shyp This was no fayned slepe he slepte in verye dede beyng weryed with trauayle and watchynges as
it For he taught his disciples sayed vnto them the sonne of man shal be deliuered into the handes of men and they shal kil hym and after that he is kylled he shal arise agayne the thyrd daye But they wyst not what he sayed and were afâ—ayed to aske him And he came to Capernaum â–ª And when he was cum into the house he asked them what was it that ye disputed among youre selues by the waye And they held theyr peace For by the waye they had reasoned amonges themselues who shoulde be the chiefest And when he was set downe he called the twelue to hym and sayed vnto them yf any desire to be firste the same shal be laste of all and seruaunt to all And he toke a chylde and set him in the myddes of them And when he had taken hym in his armes he sayed vnto them whosoeuer receiueth any suche chylde in my name receiueth me And whosâ—euer receiueth me receiueth not me but him that sâ—ut me These thinges doen in maner before rehearsed Iesus beyng accompaignied with his disciples began to take his iourney to Iewrywarde who pryuily and as it were by stealth passed through the countreye of Galile not because he feared death whiche in dede he moste feruentlye desyred but lefte he should haue semed to prouoke the priestes and Phariseis to coÌ„spyre his death before the tyme appointed This outwarde apperaunce of feare shewed he because he would cleane delyuer his disciples from all feare and also declare the weakenesse and frayltie of the nature whiche he had taken vpon hym As he went by the waye he repeted vnto them thesame thing whyche they had diuerse tymes hearde hym speake of before For he sayed as foloweth That must nedes cum to passe whiche I haue so oft tymes told you the sonne of man shal be delyuered into the handes of men to be taken condemned mocked scourged and slayne â–ª You must make your selues readye in mynde against the cumming of these thinges whiche vndoubtedly be at hande But it is vnpossible for any of you so to doe vnlesse thesame be free from all worldly affeccions and be also stablished with the strength of the spirite I knowe that the mingyng of death troubleth you very sore But you must be of good comforte and take mennes hartes vnto you I wyll not long forsake you For I will be aliue agayne on the thirde daye The disciples were so dull and feble wytted that they vnderstoode not these wordes not withstandyng they were plainly spoken supposyng there had been sum darke mysterie in them because it came to theyr remembraunce how they had been sumtymes before deceiued with suche figuratiue manour of speakynges as when they were commaunded to beware of the Phariseis leuen Neither could they yet conceiue in mynde the misterye of the crosse nor gesse for what purpose he would be slayne yf he would soone after his death relyue agayne syth that he who canne relyue when hym luste can also yf it please hym not dye at all Therfore albeit they were greatly offended with these woordes yet durste they not aske hym any question feared with them sample of peter who to his displeasure questioned with the lord herein For they heard Christe say vnto hym Go after me Satan They yet sauoured of the worlde for goddes determinacion was to be reconciled to mankynde pardoned of all his offences thorowe fayth by the sacrifice of an vnspotted lambe The disciples dreamed vpon a certaine worldly kingdom and therfore as they trauayled by the waye they fell a reasoning among themselues who shoulde haue the premâ—â—nence and vpper hande in the kyngdome of God whiche they hoped should very shortly begyn They sawe a litle before howe the three disciples were preferred afore the reste in goynge vp to the Mountayne they sawe howe Peter had the preeminence when the keyes of the kyngdome of heauen were deliuered and yet sum of theym were his auncientes yea and besydes that kynne vnto the Lorde When they were cum to Capernaum the Lorde asked them aparte what was the matier whereupon they reasoned secretlye betwene themselues as they went by the way But they holding theyr peace and ashamed to make hym an aunswere for they knewe well that he being the authour of all modestie and humblenesse of mynde would disalowe this theyr ambiciousnesse Iesus because he woulde cleane wede oute of theyr myndes this moste damnable and naughtie affeccion sate him downe as one that woulde teache sum earneste mattier with authoritie and commaunded theym all twelue to cum vnto hym and then sayed If any of you desyre to be the fyrst or chief man in the kyngdom of heauen the same shal be laste and seruauÌ„t to all so far wyde is it that the kyngdome of heauen ought to be estemed after this worldly kyngdome And anon because he woulde the depelyeâ— fasten this doctrine in their myndes he called vnto hym a litle childe and sette hym in the myddes of them And when he had embraced hym signifying therby howe muche he defyed proude persons and loued suche as are humble and meke in spirite then sayd he vnto them Do you see this lytle babe what is more abiect and vile after the estimacion of the worlde yet they that are suche in humblenesse of minde simplicitie and godly lyuing as this is in age those doe I set moste store by For reason wyl that I loue them best whiche be lykest vnto my selfe This prerogatiue is not estemed by riches reuenues power statelynesse and violence For suche as haue these thinges as they moste resemble heathen princes euen so are they highliest estemed of thesame Lyke as earthly kynges beleue that they are eyther honoured or dishonoured in theyr great estates so in this Euangelike kyngdome I thinke my selfe to be eyther honoured or dishonoured in suche lytle babes whome the worlde setteth naught by because of their innocencie simplicitie and humblenesse of minde If you know any to be more humble and low then I am hym counte ye for the chiefe manne in the kyngdome of heauen But yf ye fynde none then take you me for the very soueraigne And as euery man moste resembleth me in conâ—â—mning of those thinges whiche great men sue for in princes courtes so iudge you hym to be the moste soueraigne persone Therfore whoso receyueth one of suche litle babes in my name the same receiueth me For it reioyseth me to be receyued in those whom I loue as them that are lyke me Agayne whoso receyueth me beyng lowest of all men after the estimacion of the worlde receyueth not me but hym that sent me For as the maister is honoured or dishonoured in the scholers so is the father lykewyse dishonoured or honoured in the sonne By these wordes Iesu toke not awaye authoritie from suche as be prelates and haue the charge or ouersyght of the Lordes flocke but plucked out of the disciples myndes all desyre of worldly auauncement For the lownesse of this sorte of
of my kyngdom is attayned I will open you the waye and yf the same do lyke you then trust ye verely to haue the glory that you desyre saue alonely that it shall be a true glory and not suche a one as you dreame vpon and imagine it to be Can you drinke of the cuppe I now make my selfe ready to drynke of Can ye be baptysed with the baptisme that I shall ere it be long be baptised withall They of a gredy desyre to haue theyr peticion graunted as they folyshly desyred this preeminence euen so did they rashly promyse for theyr behalfe and saye they could notwithstanding as yet they knewe not themselues â—righte Neyther did the moste gracious Lord rebuke theÌ„ for this their great foly forasmuch as the tyme was not yet cum that they shoulde be receiuable of these mysteries As yet whatsoeuer they heard they heard it as it were in a dreame and yet did he with neuerthelesse diligence teache instruct them euer attempering his wordes to theyr weakenesse because they beyng afterwardes as a man would say wakened out of their slepe and manifestly perceyuing the truth by the holy ghoste shoulde with more entire affeccion loue theyr Lord who beyng suche a one as he was would so iently beare with suche maner of disciples also because they being once growen to more perfeccion should agayne folowe his ientlenes in bearyng with the weaknesse of theyr euen christen whom they should happen to instruct hauyng alwayes in theyr remembrauÌ„ce how ignoraunt howe forgetfull and how dull they also themselues sometime were This was an ambicious saying Let vs sit nexte the in thy kyngdome It was vnaduisedly spoken when they sayd we can doe it For it was spoken of theÌ„ who would soone after deny theyr Lord maister for feare But suche error as springeth not of malice or obstinate euylues but of symplicitie must either be rured or els borne withall for a season Therfore Iesus answered Truely ye shal drinke of my cuppe shall be baptised with the baptisme that I am baptised with but in tyme to cum For as yet ye are not able to do the thyng whiche ye beleue ye can do Therfore prepare your mindes hereunto but leaue all the iudgement of your rewarde to god the father Let your only endeuoyr be to counterfaite me folow my trace He hath for euery maÌ„ his peculier rewardes already prepared and will distribute thesame as it shal please him For this matter is not so ordred in the kingdome of heaueÌ„ as it is in princes courtes wheras he is not alwayes chief in dignitie whiche deserueth so to be but he whome the prince or kyng chiefly fauoureth Sumtimes he fauoureth the naughtyest person of all But with my father there is no regarde of person Neither is it your parte to regarde the measure or multitude of your merites and deseruinges sith you are able to do nothyng of your selues nor to considre how far ye passe other You must only do your endeuoyr accordinge to the power that God hath geuen you to folowe me Ye shall not be defeated of your reward although you thinke not theron at all For he that fighteth for the rewardes sake and would not els fight vnlesse he thought he should be rewarded for his labour cleane disapointeth himselfe of the reward Let no man be his owne iudge but do what he can and then remitte the whole iudgement vnto god ¶ And when the ten heard it they began to disdayne at Iames Iohn But Iesus wheâ— he had called them to him sayd vnto them ye knowe that they which are sene to beare rule among the people raygne as lordes ouer theÌ„ And they that be greate among them exercise auctoritie vpon them neuertheles so shall it not be among you But whosoeuer of you wyll be greate amoÌ„g you shall be your minister And whosoeuer of you will be chief shall be seruaunt of all For the sonne of man also â—ame not to be ministred vnto but to minister and to geue his life for the redempcion at many And loe howe one euill sprang of another The simplicitie of these two disciples bewrayed a greater rudenes and ignoraunce of the rest For after it was cum to the others knowledge what the two brethren althoughe theyr request was not graunted them had desyred of the Lorde they all in maner disdayning hereat were angry with them and in theyr toppe because not regarding theyr simplenes and meane estate they presumed to desyre the first or chief place which was rather due vnto them There was none of them all but hoped he should haue had that preferment himselfe accordyng as eche of them fauored his owne gyftes and desertes Doubtles these are the very affeccioÌ„s of suche persons as leade theyr lyues in princes courtes Euery man there highly estemeth hymselfe euery man warraunteth hymselfe the moste honorable aduauncementes and hath great heart burning and disdayne at others preferment saue that the ambiciâ—n of courtiers is spiced with malice where as the disciples ambicion was nothyng els but mere ignorance and symplicitie And whyles they straue thus for the preeminence and primacy they had cleane forgotten the wordes that Iesus had spoken of the least and greatest in the kingdom of heauen and of the imitacion and folowyng of the lytle one If any man aske the question why the Lord suffered so great ignoraunce so long while to continue in his disciples by whose ministerye he purposed to haue the doctrine of the gospell preached taught throughout all the whole worlde truely the chiefe cause was because he would by litle and lytle cleane weede out of theyr mindes this and suche other naughty affeccions and therfore doeth he suffre them so oft to fall againe into the same affeccion that is to say into ambicion or desyre of dominion prefermeÌ„t euen as if a maÌ„ be soone delyuered of an ague he soone forgetteth bothe his disease and also the benefite of the physician that cured him Agayne if he ofte tymes recidiuyng and fallyng into the same disease agayne be at the length with muche a doe rid healed therof theÌ„ doth he the more hate his disease and also the more knowledge the benefite of his healing and shall better knowe how to cure other that are lykewise diseased Therfore Iesus perceiuing that the fonde peticion of the two and the disdaynfull wrathe of the other yssued bothe out of one well called them all vnto him because he would ministre phisicke vnto them all with one medicine As oft sayth he as ye heare me speake of the kyngdome of heauen whiche verely is a spirituall kyngdome differeth no lesse from this worldly kyngdom then the yerthe differeth from heauen do not you by vayne and phantasticall ymaginacion fayne such a likenes an apparaunce of thinges as you see here in yearthlye kyngdomes For ye knowe that those whiche seme to be â—hiefe rulers among the heathen people of his world play
sette oute a paincted sorte of wordes more stately and gloryous then the thinges selues were All these same thynges sayeth he so goodlye so ryche and so full of royaltie bee deliuered to my power and dysposicion to geue and to graunte vnto whomesoeuer me lyketh For the soueraygne and the God of thys worlde I am That if thou wilte acknowlage my soueraygne godlye power and fallying downe flatte at my knees wylte bowe and kneele vnto me the whole vnyuersall power and possessyon of all these realmes and kingdomes that thou seeste will I deliuer vp into thy handes Thou seeste howe greate the name of Ceasar is euerywhere and yet howe small a porcyon of the worlde is it that acknowelageth hym for theyr Lorde and soueraygne And thou alone shalte haue and enioye them euerye one without excepcyon and shalte bee wurshypped as a God here on yerthe so that thou wilte acknowlage me for the autour and geuer of so greate a blysfulnesse Thou knoweste here I am sure good christen reader the most liyng and moste presumptuouse sayinges of hym who sayde once vnto those vnfortunate firste parentes of mankynde Adam and Eue ye shall in no wyse dye but ye shall bee as Goddes knowyng good and eiuyll Here the Lorde Iesus damned the wicked woordes of Satan with woordes of Goddes holye Scripture saying Iuaunte Satan with all thy deceyptfull promyses An hurtfull gaine it is and full of hyndreaunce that is boughte with the losse of due loue and deuocyon towardes GOD. The thyng that thou wouldeste couenaunce and endente to haue is wicked and the thyng that thou promyseste is in vayne For written it is in the booke of Deuteronomie The Lorde thy God shalte thou wurshippe and him onely shalte thou serue God will not suffer hys glorye to bee putte ouer from hymselfe to an other nor will not suffer to haue anye partener in it He is the true God and Lorde of all thynges whatsoeuer there is in heauen or in yearthe And vnto all that are true wurshippers of hym he freely promyseth the inheritaunce of the kyngdome of heauen Hys saying muste men bee rewled by rather then by thyne who lyke as thou dooeste wickedly require to haue to thy selfe the honoure that is due to God alone so doeste thou promyse not onely thynges of vanytye and thynges that shall not any long tyme endure but also perteyning to an other mannes possession and not to thyne The Lorde Iesus mighte haue aunswered wherefore doooeste thou promyse me that is myne owne alreadye With what face dooeste thou require me to fall downe at thy knees sence that I am God the whiche creaâ—ed thee the whiche expulsed thee for thy pryde and caste thee downe out of heauen and ready and hable euen nowe to caste thee downe into hell as soone as I shall so thynke good Ouer these veraye kingdomes whiche thou offerest me no power ne title it is that thou haste if the wrong iudgemente and vngodlinesse of the mortall people did not geue thee power and autoritie ouer them By theyr folye it is that thou arte of any power True loue and deuocyon towardes GOD shall reuyue agayne and where shall thy kyngdome than bee Thus myghte Iesus haue sayde but Satan was at that presente to be beguiled and not to be enstructed ne taught Neyther was he worthy to bee tolde of his faulte forasmuche as he could by no manier meanes be refourmed But for oure behoufe was all this pageaunte played we it were to whome thys lesson was geuen that whatsoeuer thyng hath the dyshonoure of God ioyned with it how profytable soeuer it seeme to bee is with greate stoutenesse to bee refused and defyed not as thoughe rychesse are of themselues â—yuyll or that to bee a kyng is of it selfe eyuyll or to bee a publyque magistrate or in hyghe autorytie is of it selfe eiuyll but for that in manyer no manne maketh hymselfe a waye to these thynges but by naughtye meanes and conueyghaunce and for that the thynges are not enioyed ne possessed withoute sore daungyer of forgettyng the bounden duetie and loue towardes God and because they are subiecte to the hasarde of ieoperdyes and perylles innumerable And truelye whatsoeuer persone beeyng corrupted with inordynate desyre of such thynges as these dooeth make lyght of Goddes commaundementes vseth fraude and falsehoode stealeth forsweareth sleagheth vseth ryghte and wrong as all one suche an one hath euen nowe already kneeled downe and dooen wurship to the prince of thys worlde and hath denyed God by a league made with Goddes aduersarye And as often as the mynde of a Christen manne is enticed that for encreasyng of his substaunce or for obteynyng rewle and autorytie or for purchasyng of glorye and renoume the trueth maye bee forsaken and wickednesse receyued in the place thereof let hym by thys exaumple of Christe hys Capytayne make aunswere without feare Auaunte Satan with al thy deceyptfull promisses onely GOD is to bee wurshypped and boughed vnto and whoso hath hym hys good Lorde thesame is Lorde of all thynges with hym ¶ And he carryed him to Hierusalem and sette him on a pinnacle of the temple and sayed vnto him If thou bee the sonne of God caste thy selfe downe from hence For it is wâ—â—â—en he shall geue his Aungels charge ouer thee to kepe thee and in theyr handes they shall beare thee vp that thou dashe not thy foote agaynste a stone And Iesus aunswered and sayed vnto him It is sayed thou shalte not tempte the Lorde thy God And as soone as all the tempâ—acyon was ended the dâ—iuyll departed from him for a season Neyther doeth the endlesse malapertenesse of Satan although it were thus also put of from hys purpose not yet neyther geue ouer or succeasse from temptyng He setteth vpon Iesus once more as an enemye ofte to bee vanquished to the ende that we shoulde vnderstande our selues to haue in this life a contynuall fyghte with the same oure aduersarie neyther anye thing to be so much agaynst all Goddes for bode whereunto he dareth not presume to prouoke and entyce the true seruauntes of God but yet that good menne nede not to feare to whose behoufe Christe Iesus hath vanquished him and who haue dartes and weapons enough of most strength and vertue out of the holy scriptures wherewith the malaperte importunitie of the temptour maye in a momente bee out faced and quaylled For al the aduauntage that he getteth by tempting is to none other poynte but by ministring suche a good occasyon to make the vertue of the good men greatter and better tryed He therfore leadeth a way the Lorde Iesus from the hyghe mountayne vnto the citye of Hierusalem and there sette hym euen vpon the vppermoste pynnacle of the temple and eftesons prouoketh hym by temptacion to the ende that eyther beeyng ouercomed with vayne glorye he shoulde cast himselfe downe headlong and so breake hys necke or els by that token he shoulde descrie himselfe to bee the sonne of God
mannes nature is now in this present world soondrie waies disquieted But suche an one hath a great aduantage and fordele who hauyng caste of all suche maner cares is altogether rauished to thynges heauenly gatheryng hymself together and restyng vpon one thyng But thesame one is a thyng of suche nature that it surmounteth all other thynges in goodnesse the felicitie of whiche one thyng shall not be taken awaye but shal be augmented at the tyme whan that whiche is vnperfite shall bee abolyshed and that that is perfite shall bee opened Neither is there in the meane tyme any mourmouryng to be made against suche persones as though they were altogether idle who sitting still from all bodily seruices do for suche respecte and coÌ„sideracion geue attendaunce to heauenly doctrine cleuyng fast to my steppes being long in learning the thing that thei may afterward teache thoroughly sendyng downe into the bottome of the affeccions of theyr owne heartes the thing that they may afterward prescribe and enioyne vnto others to the ende they may thereby dooe good vnto so muche the greatter noumbre towardes the achiuyng of eternall saluacion And yet shall not suche persons lacke their due reward neyther who accordyng to the exaumple of thy dooyng nowe at this tyme dooe of a godly zele after the rate of the tyme relieue the corporall necessitie of them that haue the cause of the ghospell in handelyng and suche as fede the hungrie as clothe the naked as visite the sicke as gooe to theim that lye in prison as harbour straungers and them that lacke lodgyng All these also shall bee partakers of the rewarde of the ghospell But lyke as in the bodye the iye whiche semeth to be idle dooeth more good seruice then the hande beyng buisily occupied about soondry kyndes of seruice euen so suche as do altogether geue hede vnto those thinges whiche do most nerest coÌ„cerne and touche the life euerlastyng although they seme as holidayemenne to repose theymselfes from all corporall businesse yet they dooe more good then the others because they doe the thyng most chiefly requisite to be doen. Nor the one must grutche not against the other forasmuche as euery one of theÌ„ accordyng to his gyft which he hath receiued of god serueth me in my meÌ„bres The .xi. Chapter And it fortuned as he was praiyng in a certain place whaÌ„ he ceassed one of his disciples sayd vnto him Lord teache vs to pray as Iohn also taught his disciples And he said vnto theÌ„ WhaÌ„ ye pray say Our father which art in heauen halowed be thy name Thy kingdome cum Thy wyll be fulfilled euen in earth also as it is in heauen Our daily bread geue vs this daye And forgeue vs our sinnes For euen we forgeue euery man that trespasseth vs. And lede vs not into temptacion but deliuer vs from euill WHan the Lorde Iesus had by this kynde of representyng the matter and by the exaumple afore goyng taught that they did a great matter and a buisye whoso dyd full and whole geue attendaunce to the doctrine of the ghospell whiche doctrine no person can sincerely handle onlesse he shake himself of from al desires and cares of this world it remained that he should prescribe a point a tenour and fourme of praiyng also For praier is as ye would saye the moste purest sacrifice of euangelicall deuocion vnto the whiche prayer Iesus did oftentimes depart into places of solitary contemplacion and enured his disciples also vnto thesame And prayer is thatsame secrete methyng through whiche the mynd and soule of man beyng as ye would say carryed vp to heauen ioyneth in talke with god all cares and phantasticall imaginacions of earthly thinges set apart In dede the Phariseis prayed both oftentimes and also long together but it was with sadde droupyng countenaunces and abrode where all folkes should see them And Iohns disciples praied also Yea and the Samaritans too prayed on their mountaine The religion of the heathen folkes also had a maner of praiyng after their fashion For as muche therefore as neyther all sortes of menne had one maner of praiyng nor one maner thynges were asked of god in all folkes prayers the Apostles are very desirous and fain to haue a precise fourme and tenoure of praying appoynted vnto them of Christe whiche they oughte to folowe Wherupon whan Iesus according to his accustomed wont had withdraweÌ„ hymselfe with his disciples from the resorte of people into a solytary place for to praye as soone as he had finished his praiers one of the noumbre of his disciples saied vnto hym Maister forasmuche as we are thy disciples mete it is that we should do all thynges by thyne appointment Teache vs therfore a fourme of praiyng also like as Iohn whan he lyued taught his disciples how they should pray Then Iesus whereas he had in many woordes at soondrye tymes taughte his discyples that the praiers of christians neither ought to bee long nor made for ostentacion or vainglory ne for all maner thynges as well one as another he appoynted vnto them a fourme of praiyng suche as hereunder foloweth which although it be common vnto all persones yet doeth it more iustely and directly appertain vnto the mynisters and teachers of the ghospell who beyng as ye woulde saye persones exempted from this world bestowe all their labour and trauail in this onely behalf that the glory of god may be opened renoumed amonge the good and his kyngdom from day to day may more and more florishe in strength and force the kyngdome of Satan vtterly suppressed and brought vnder foote And like as in heauen aboue from whence Lucifer with al his complyces and confederacie was toumbled doune headlong there is nowe no maner rebellion agaynst the wyll of God so among the children of God beyng ordeyned to succede in the place of the auÌ„gels that wer cast out of heauen with Lucifer all thynges may bee dooen after the will of their heauenly father Also that he feede his chyldren with the breade of heauenlye doctrine and grace whiche may make their soules iustie and full fedde vnto the lyfe euerlastyng And in case any offence or trespace bee thoroughe humayne frailtie committed agaynste his wyll that than he mercyfully forgeue hys chyldren lyke a tendre and frendely father as they among theymselfes forgeue one another if one haue any thing offeÌ„ded or trespaced against the other And because that duryng the tyme of their life here in this mortall bodye lyke as they maye profyte and growe to better so maye they contraryewyse fall vnto wurse especiallye the tyraunte Satan by all meanes prouokynge and sâ—irryng them so to dooe that they may vnder the tuicion and wardyng of their heauenly father be safely defeÌ„ded against Satans engiens and that eyther they may not fall into teÌ„ptacion or if they doe fall than he beyng their defendour whiche is the stronger of might and puissaunce they may depart conquerours with they victory As for the tenour of the
towardes you to denie vnto you that was naughtly sued for but in stede of the thyng ye wyshed he would geue that might bee for your welth If the sonne shall aske breade of any of you that is a father wyll he geue hym a stone Or if he aske fishe wyll he for fyshe geue hym a serpent or yf he aske an egge wyll he offre him a Scorpion yf ye then beyng euill can geue good giftes vnto your children how muche more shall your father of heauen geue the holy spirite to them that desire it of hym The naturall affeccion of carnall parentes towardes their children doeth so worke that they cannot saye naye vnto them whome they haue begotten yf thesame shoulde make peticion for a thyng perteynyng to the health of the bodye Makeye a coniecture by comparison of your owne selues For who is it of you all that in case he should aske a piece of breade of his father can suppose that thesame would geue his sonne a stone in stede of a piece of bread or in case he shoulde aske fishe can thynke that the father would offre his sonne a serpent in stede of a fishe or in case he should desire to haue an egge can rekon that the father in stede of an egge would geue hym a Scorpion hidden in an egshell That if the tendre loue and affeccion of nature be of so great force and strength emong men beyng many other wayes naughtie persones that towardes theyr chyldren askyng thynges profitable they are frendly geuers how much more your heauenly father who is the father of spirites and who of nature is good will geue vnto you from heauen his spirite beyng good whiche shall aboundauntely geue you all goodnesse yf ye shall make peticion to him for it And he was casting out a deuill and thesame was dumme And whan he had cast out the deâ—â—ill the dumme spake and the people woondred But some of them sayed he casteth out deuilles through Beelzebub the chiefest of the deuils And other tempted hym and required of hym a signe from heauen But he knowyng their thoughtes sayed vnto them Euery kyngdome deuided agaynst it selfe is desolate and one house doeth fall vpon another If Satan also bee deuided agaynst hymselfe how shall his kyngdome endure Because ye saye that I cast out deuils through Beelzebub If I by the helpe of Beelzebub caste out deuils by whose helpe doe your children caste them out Therfore shall they bee your iudges But if I with the fyâ—ger of God caste out deiuils no doubte the kyngdome of God is come vpon you Whan a strong man armed watcheth his house the thynges that he possesseth are in peace But whan a stronger then he commeth vpon hym and ouercommeth hym he taketh from hym al his harnesse wherin he trusted and diuideth his goodes He that is not with me is agaynst me And hâ— that gathereth not with me scattereth abrode Satan also hath a spirite of his owne whome he enspireth to all his seruauntes to be a prouoker and a mouer of them to all naughtinesse Yea and the worlde too hath a spirite belongyng to it whiche allureth men to the loue of thynges transitory But with this spirite your heauenly fathers spirite hath no manier entremedlyng at all If therfore the spirite of your heauenly father shall dwell in you the spirite of Satan must bee expoulsed and the one spirite must nedes auoyd out for to make roume that the other maie come and inhabite in your brestes And behold a chaunce that might laye manifestlye before their iyes what thyng the euill spirite wrought in the hertes of the Iewes beyng euermore wrastlers agaynst the holy spirite of God There was broughte vnto Iesus a certayne man possessed with a mischieuous deuill and it was a deuill not of one sorte onely but both a dumme deiuill and also a blynde so that he could neither loke vp vpon Iesus nor yet speake vnto him ThaÌ„ Iesus of his owne accorde takyng pietie on the man beeyng in suche affliccion commaunded the deuill to voyde out of him and he voyded And beholde there wer certain Iewes present standing by whose soules the spirite of Satan did more daungierfully possesse then that same vnclene spirite had possessed the body of this man For some of them slaunderously saied that the miracle had been doen of the deiuill allegyng that Iesus did suche thinges not by the power of God but by the helpe of Beelzebub the prince of deiuils Some others agayne after seeyng so many miracles yet stil remayning in vnbelefe required of hym some notable token from heauen whereby it might euidently appere that he had familiaritie with God who dwelleth in heauen and not with vnclene spirites whose blindyng of mennes iyes doeth commonly spryng from the yearth And this did they speake temptyng the lorde neuer a whitte the more myndyng to beleue on hym although he had doen the thyng that they requyred but whether he had doen it or not doen it they had surmised a matier or slaundre one or other readie to obiecte agaynst hym But Iesus as soone as he sawe theyr vngodly thoughtes made aunswer to their wiâ—ked surmises in suche sorte as foloweth How dooeth your slaundreous reprouyng of me stande together We see that no kyngdome is hable to stande if it bee at strife within it selfe by ciuill discorde of one of the same realme agaynst another Whiche thyng yf it so bee it cannot be chosen but that it muste come to desolacion and one house to fall downe vpon another by an vniuersall ruine That if the thyng bee true whiche ye thynke that throughe the maintenaunce and ayde of Beelzebub prince of deiuils I dooe cast out hurtefull spirites who veraily bee his felowes and souldiers than it foloweth as a true conclusion that eiuill spirites beeyng at variaunce within theymselfes dooe fyght together and one of theim to bee chaced awaye by an other Nowe if Satan fighte against Satan how shall his kyngdome stande Ye see deuils to be cast oute and ye graunt that euill they be whom I dooe cast out on what grounde than dooe ye coniecture these thynges to bee dooen by the supportacion of Beelzebub rather then of god Is Beelzebub woont to doe for the health and safegarde of men and to chace his souldiers out of their possessions by whom he exerciseth his tirannie And yet if this bee dooen it argueth and proueth that the kyngdome of Satan shall shortely bee destroyed and the kyngdome of God to bee nowe at hande I caste out deuils with a mere worde I cast them oute freely I vse thereunto no charmyng woordes of witchecraft ne of iugleyng or blyndyng mennes iyes The acte ye cannot disproue why than haue ye more mynde to referre the glorye of a good worke to Beelzebub theÌ„ to god Than yf the hatered whiche ye beare vnto me dooeth perswade you that I cast out deuils by the ayde of Beelzebub these young men beeyng your own sonnes whome ye haue seen doyng the
There is nowe no more to do but that ye embrace the thing which is present lest whan that same day shal sodainly come whiche shal make perfect and shall shewe this kyngdome it fynde you vnreadye ¶ And he saied vnto his disciples the daies will come whan ye shall desire to see one daie of the soonne of man and ye shall not see it And thei shal saie to you see here see there Goe not after theim nor folowe theim For as the lightening that appereth out of the one parte that is vnder heauen and shineth vnto the other parte which is vnder heauen so shall the sonne of man bee in his daies but first muste be suffre manye thinges and be refused of this nacion And where the disciples neyther dyd not well vnderstande this who on their partes also dreamed that the yearthlye kyngdome of Israell shoulde bee greatly enlarged Iesus turnyng vnto them did so tempre his woordes as he myght make them to be alwaies ready against the last day of iudgement and yet take awaye from them the carefull searchyng of the tyme whan it shoulde bee and myght rather arme theÌ„ to the tempeste of the crosse euen than already veray nere approchyng The tyme saieth he vndoubtedly shall come whan ye shall desire to haue the fruicion of the syght of the sonne of manne but euen so muche as for one dayes space whereas now that he is presente manye an one dooe set naughte by hym and yet ye shall not haue your wishe nâ— desyre And yet shall there not want some persones who flatreyng the earnest fainesse of men shall attempte and make somewhat a dooe to shewe hym as thoughe he wer present saiyng loe here loe there but geue ye no credit to suche manier prophetes If they shal say Here he is amongest vs go not ye if they shal say loe yonder he is a ferre hens gooe ye not thyther to folowe theym Leate your beliefe be to credit suche thynges as ye see to haue been told and spoken afore by the holy prophetes and to be now at this present fulfilled This onely one thyng it was not goddes pleasure that is should bee made open to the world and therefore it pleased hym not that the tyme thereof shoulde bee knowen aforehand because it is so moste expediente for the health and saluacion of all men whom his will and mynde is that they bee in a readinesse againste all tymes and houres Therefore lyke as lightenyng soodainlye flashyng foorthe dooeth shewe his fierie brightenesse from one syde of the aier as ferre as the other syde against it before ye haue any perceiueraunce that any suche thing is to come so shall the cummyng of the soonne of man bee certes with no small glorye but yet vnloked for at suche a daye as hymself and no mo knoweth will in any wyse haue thesame to you vnknowen But his maiestie he shal not shewe foorth before that he shall haue throughly fulfylled the dispensacion of his lowenesse and humilitee For the waye to the brightenesse of the kyngdome of God must first bee shewed and the doore of the kyngdome of heauen muste first be opened that men maie entre in Otherwise to a veray smal benefite or commoditie should the kyngdome of God come for suche persones partes as haue not prepared themselfes to thesame Than ere the maiestâ—e shall shewe it selfe whiche ye dooe affeccionately desire before the due tyme the soonne of man must suffre manye thynges and muste bee condemned of this nacion to the ende that as in a fyer fyrst mounteth the smoke and than afterward shooteth vp the flame so maye the glorie of god more clerely shewe forth it self after the open shame and reproche of this worlde And as it happened in the daies of Noe so shall it bee also in the daies of the sonne of man Thei did eate and drinke thei maried wiues and wer maried euen vnto that sâ—â—e daie that Noe went vnto the arke the floud came and deâ—â—â—uied them al. Likewise also as it chaunced in the daies of Lot Thei did eate thei dranke thei bought thei solde they planted thei builded But euen thesame daie that Lot went out of zodome it rained with â—ier and brimstone from heauen and destruied them al. Euen thus shal it bee in the daie whan the sonne of man shal appere At that daie he that is on the house toppe his stuffe in the house leat him not come downe to take it out And leaâ—e not him that is in the field turne backe again to the thinges that he leaâ—t behinde Remembre Lottes wyfe But that the saied day may not take a man tardie the remedie and prouision is easie if euery one so prepaire hymself to be in a readinesse as though thesame day wer euen nowe euerie momente cumming at hande But men beyng wedded vnto the worlde will promysse and waraunt themselfes of a longer daye ere it come yea or that suche a day will neuer come at all and beyng carelesse by reason of suche hope they will idlely geue themselfes to their own lustes and appetites Therefore thesame chaunce shal come in the daies of the soonne of man whiche happened in the dayes of Noe. They toke wyues and they gaue out their daughters to mariage as though the floudde which was differred for a time would not haue come at al. But the euil misaueÌ„ture came soodainlye vpon theim tooke them tardy Onely Noe with a fewe mo was saued by meane of the Arke The residue perished euery one of them And eueÌ„ a muche like lighte also there was to bee sâ—one in the time of Lot for because there was some delay made of goddes vengeaunce thei conceiued an opinion that it should be vnpunyshed whatsoeuer synne they committed And therupoÌ„ beeyng voide of al care they eate and dranke they bought and sold thei plaÌ„ted set trees thei made buildinges But the stroke vengeaunce of god lighted soodainly vpon theim also whan they wer al voide of care thought nothing vpon it For the selfe same daye whan Lot forsooke the citie of Sodome and departed his waie thens it rained down fier and brimstone from heauen and sodainly destruied them al. And euen the veray same thing to see to shal there bee in the worlde whan the sonne of man shal soodainly shewe forth his maiestee Whansoeuer that daye shal growe come fast vpon the worlde leat al care of worldly thynges be shaken of Leat euery man in the present perill no more but looke for sauing himseâ—fe to escape as he may Therfore whoÌ„soeuer thatsame day shall find in the house toppe al his gooddes leaft beneath in his house leate him not go down to take away with him such gooddes as he hath there but leat him onely thynke vpoÌ„ sauyng of himself Semblably if the saied daye shal by chaunce sodainly finde any man abrode in the field leat him not flee home to escape it for the peril
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
apostles tale they spake aloude with one assente vnto the Lorde of whose goodnes the ghospell had begon to haue right good successe sayed Lord God omnipotent that madest thorowe thy woorde heauen earth the sea whasoeuer is in them contayned whose moste blessed wyll no power of man is able to withstande whose eternall decrees no mans conspiracie is hable to empayre for all that nowe we see here brought to passe thy blessed spirite hath spoken of before by the mouth of thy faythfull seruaunt Dauid our Patryarche saying Why do the heathen rage and the people imagine vayne thynges The kynges of the earth stande vp and the prynces hath gathered themselues together agaynst the Lorde and agaynste his Christe All we recognise trueth in this prophecie For what he sawe to come beyng than enspired with thy holy spirite that see we both doen in very dede and the doyng of thesame For of a trueth agaynste thy holy chylde Iesus whom thou hast enoynted bothe Herode and also Poncius Pilate with the Gentiles and the people of Israel gathered themselfes together for to do whatsoeuer thy hande and thy counsell determined before to be done And nowe lorde behold their threatenynges and graunt vnto thy seruauÌ„tes that with all confidence they may speake thy woorde So that thou stretche fourth thy hand that healyng and signes and wonders be doen by the name of thy holy child Iesus And assone as they had made theyr praier the place moued where they were asseÌ„bled together and they were all fylled with the holy ghost and they spake the woorde of god boldely For in this citie whiche professeth holines both Herode and Ponce Pilate yearthly prynces with the heatheÌ„ and people of Israell gathered themselues together agaynst the maister and capitayne of all holynesse thy holy chylde Iesus whom thou haste enoyncted with an heauenly oynctment forecastyng with theyr wicked counsell to bryng those thynges to passe whiche thou of thy power inuincible and eternall decree haddest determined to bee doen for the saluacion of man But whosoeuer conspireth againste thy sonne Iesus sent downe from the he conspireth agaynst the. And beholde a great assembly of the chiefe rulers are cum eftsones together to conspire agaynst the holy and blessed name of thy sonne Iesus But lyke as thou dyddest reyse Iesus from death beyng slayne of them and aduaunced hym to heauens as partener of thy kingdome dysapoyntyng them of theyr purposes euen so see nowe vnto theyr threatening that they in no wyse preuayle but strength courage thy seruauntes that they may with moste stedfaste boldnes vttre the ghospell whiche is not mannes woorde but thy woorde that is to saye brought downe from thee to earth by thy sonne for all our sakes and lyke as thy miracle in makyng whole the lame creple allured many to professe the name of Iesus and feared the prynces whiche were all bent in conspiracie agaynst his glory euen so vouchesafe to ayde them nowe in tyme to come wyth thy almyghtye power that by meanes of healyng workyng of wondrefull miracles thorow the holy name of thy sonne Iesus the glorye of thy ghospell maye the clearer shyne and further abrode while they that rebell agaynst the and thy sonne doe rage all in vayne Whan they had thus made theyr prayer with one accorde the place where they together stode trembled Which thing betokeneth that their prayer was graciouslâ— heard with the lorde anâ— their desire ratified For there is nothing so effectuall as is the prayer of the churche in one whole consent Uerely it ought to be of no small strength and power that was hable to shake the earthe whiche is not of it selfe mouable This was no voyde token for the lyuely strength of the holy ghost was forthwith in theÌ„ all renewed and augmented in somuch that they would not for all suche threatnynges as the prynces made concele and hyde the ghospell but preached the name of theyr maister Iesus more stedfastely and more frankely yea more of theym also in numbre than before For suche is the nature of the ghospell as touching his encrease that lyke as Safron and other thynges many moe come forthe although they be yll handeled more plenteously euen so aryseth vp the ghospell agaynst the assaultes of the worlde and the sooner by wrastelyng therwith ouercommeth thesame The faithfull that professed the name of Iesus amounted than within fewe dayes to a woondrefull great numbre And the multitude of them that beleued were of one herte and of one soule Neyther sayed any of them that ought of the thinges whiche he possessed was his owne but thâ—y had all thynges common And with great power gaue the apostles witnes of the resurreccion of the lorde Iesu. And great grace was with them all Neyther was there any among them that lacked For as many as were possessours of landes or houses sold them and brought the pryce of the thynges that were solde and layed it downe at the apostles feete And distribucion was made vnto euery man accordyng as he had nede And Ioses whiche was also called of the apostles Barnabas that is to saye the sonne of consolacion being a Leuite and of the couÌ„trey of Cypres where as he had lande solde it and laied the pryce downe at the apostles feete And yet that thou mayest vnderstande howe this theyr consent of myndes came not of mannes policie among so many together in one companye there was no ambicion at all no enuy no brawlyng no stryuyng but in suche conformitie of mynde and peaceable quietnes of herte were they all as a mâ—nne would haue thought them all to be of one harte and one minde For than was eche man at a poynte with himselfe no longer to folow his owne mynde which is in all sortes of men so diuerse that vnneath a man maye finde two brothers germane that can agree betwixt themselues But as for this company Iesus was the ruler of them all by his owne blessed spirite From thence proceded that so great a consent of so many persons together one vnlike an other either in kinred age or worldely substaunce insomuche that not onely those thynges were commen amongest them whiche eche man is wonte to departe one to other withoute losse to the geuer of the whiche maner thynges bee learnyng counsell admonicion consolacion and exhortacion but temporall possessions also whiche are coÌ„municate to other not without dammage or losse to the possessour and therfore scarcely may a man fynde any that can be content to be in this poynte liberall But suche thinges amongest them all were so common that no man would somuche as once chalenge any thyng of all that he possessed for his owne Wherfore he that gaue any of his owne goodes looked for no thankes at their handes that receyued thesame because he thought all that was geuen to be hys owne propre good that had nede of it and hymselfe a robber and no iust person yf he should withholde
moue you any thing or of those that be rewlers there whiche in condemning Iesus to death whome they woulde not knowleage for their Messias nor vnderstande the Prophetes whiche yet bee read euery sabboth daye to them hath vnawares fulfilled that that was before prophecyed For so was it determyned by the wyll of god and so did the Prophetes with one conseÌ„t signifie and declare before that one that was free from al sinne should be sacrifysed as a lambe without spotte for the sinnes of all men And what the priestes Pharisees Scribes and other of the piers with the conseite also of the commons had assayed all meanes and coulde finde no iust câ—use why they shoulde put him to death yet obteyned they with importunâ— clamours of Pilate that he woulde put him to death And whan they haâ— this vnaduisedly fulfilled all those thynges that wer spoken before of hyâ— by the mouth of the prophetes they toke him downe from the crosse aâ—â—â—ayed hym in his graue But he whom man of malyce had slayne by the permission of god the very same was reysed from death by the power lykewâ—se of God the thirde daye according as it was before prophecied And leseâ—â— shoulde thinke this to bee but a vayne tale that I tel you he was seene â—â—arde felt and in his owne person knowen of his dysciples that folowed hym whan he went from Galile to Hierusalem to suffre by the space after he rose from death to lyfe of fowertie dayes and they be almoste all aliuâ— vntâ—ll this day testifying faythfully before all the people those thinges that they sawe with their eyes and heard with their eares and felt with their hands ¶ And we declare vnto you how that the promise whiche was made to the fathers God hath fulfylled vnto their children euen vnto vs in that he reâ—ed vp Iesus again euen as it is written in the first psalme Thou art my sonne this dâ— haue I begotteÌ„ the. As concerniâ—â— that he reysed him vp from death now no more to returne to corrupcioÌ„ he 〈…〉 wise The holy promises to Dauid made wyll I geue faithfully to you â—â—â—fore he saith also in an other place Thou shalt not suffre thine holy to see corrupcioÌ„ For Dauid afâ—er he had in his tyme fulfilled the will of god fell on sleape was laid vnto his fathers sawe corrupcion but he whome god reysed againe saw no corrupcioÌ„ And we lykewyse beyng commaunded by our sauiour to execute the office of apostles doe witnesse that god hath now fulfylled his promyse to you and your posteritie in raysing Iesus from death to lyfe whiche thing long ago was promysed to Abraham and Dauid your forefathers and to your other auncestâ—â—â— by the mouthes of the prophetes For this is the same sonne of god borne of the virgin Mary as concerning his humayne nature and bodye of whome the father himselfe speaketh in the first misticall psalme saying thou art my sonne I haue begotten the this daye And that he hath reysed him from death to lyfe who shall neuer after be more subiecte to mortalitie or death he affirmeth by his prophete Esaye saying I wil perforume vnto you faithfully the promyse that I made vnto Dauid Now had he kept no promise if he had not raysed Iesus to lyfe euerlasting For this was his promyse vnto Dauid I haue once sworne to Dauid as I am holy and I wil not deceiue hym his seed shall continue for euer and his throne or royall seate shall continue as the Sunne in my sight as the full Moone without ende as a faithfull witnesse in heauen But ye see now that none of the lynage of Dauid obtayneth this kindom but this prophecie signified Christ that sitteth on the right-hand of his father and enioyeth the kyngdom that neuer shall haue ende Of this selfe same matter speaketh also the .xv. psalme in this wyse Thou shalt not suffre thy holy to see corrupcion Whiche prophecie can not be referred to kyng Dauid in his owne personne of whome we certaynly knowe that after that he had liued and reigned as long as pleased god he than died was buried sembleably as his auncestry was before him But if to see corrupcion be nothing els but to die than his graue whiche yet vnto this daye is remaining among vs where his bones lye dothe euidently proue that he hath sene corrupcion Wherfore this prophecy cannot be referred vnto hym but to thother whome we preache vnto you of whom god raysed from death to lyfe â—re his body began to putrifie and made him immortall ¶ Be it knowen vnto you therefore ye men and brethren that through this man is preached vnto you remission of sinnes and that by him all that beleue are iustified from all thinges from whiche ye coulde not be iustified by the law of Moyses Beware therefore lest that fal on you whiche is spoken of in the prophetes Beholde ye despisers wondre and perish ye for I dooe a woorke in your dayes whiche ye shal not beleue though a man declare it to you Be it therfore knowen vnto you brethren that thorow thaforesayde Iesus ye haue profered vnto you remission of sinnes and freedom from all offenses which you coulde not hitherto be cleane ridde of by keping of the lawe For the lawe was vnperfect takeÌ„ carnally neither coulde it put awaye all sinnes but punished sum of them nether it helped all nacions But through this same Iesus eche man without respecte of any persone or els offence hath righteousnesse or iustificacion and innocencie profered vnto him so that he beleue the promyses of the ghospel Beware therfore lest it may be spoken of you that god threteneth to the vnfaithful and those that resiste the preaching of his ghospell saying by the mouthe of his prophet Abacuc Looke ye dispisers and maruayle ye beyng amased and euen dye for angre for I woorke in your dayes a woorke that ye shall not beleue thoughe a man tell you of it Who euer yet did beleue that a virgin shoulde beare a childe Who woulde haue thought that all countreyes should obtaine life euerlasting by the death of one man Who woulde haue beleued that a man beyng slaine and buried coulde within three dayes aryse agayne from death to lyfe euerlasting This wondrefull woorke god accordynge to his promyse heretofore made hath wrought nowe in your time Become not ye despisers bee not occasion that your selues perish through stubberne and wylfull vnbeliefe but beleue ye in him embrace ye that health of soule whiche is now frely profered vnto you ¶ When the Iewes were gon out of the congregacion the Gentiles besought that they would preache the worde to them the next Sabboth When the congregacion was broken vp many of the Iewes and vertuous proselites folowed Paule Barnabas which spake to them and exhorted them to continue in the grace of God After Paule had concluded and she hearers began to departe they desyred Paule and Barnabas that they
townes of Galile And whan thei could not fynde c. And whan he sawe 〈…〉 c. Esai xlii d and .xliiii. â— What felow is this that speaketh blasphemy c. But th ye may knowe c. Praising God And wer filled with feare And sawe a Publicane called Leuy And Leuy made a great feast They that are wholenede not the phisiciaÌ„ c. And they sayde vnto hym why do the disciples of IhoÌ„ faste c. The dayes will come whan the bridegrome also shall be takeÌ„ away c. No maÌ„ putteth a piece of a newe garmente into an old â–ª He went through the corne fielde Why dooe ye that whiche is not leful to doe on the sabboth daies The sonne of maÌ„ is lorde also of the sabboth daye whether is it lawfull on the sabboth daies to do good or eiuil c. Whiche came to heare hym c. Blissed bee ye poore For so did theyr fathers to the false prophetes And him that taketh awaye thy goun c. For so did theyr fathers to the false prophetes And him that taketh awaye thy goun c. Geue to euerye man that asketh of thee And if ye doe good for them whiche doe good for you c. And if ye lende to them of whome ye hope to receiue c. And ye shall bee like vnto the highest Geue and it shal be geueÌ„ vnto you For with the same measure c Why seest thou a more in thy brothers iye c Thou hypocrite cast out the beame that is in thyne owne iye first c And an eiuill man out of the il treasure of his herte bringeth c. Whosoâ—â—â—â— cometh â—â—ne and â—eareth my sayinges and dooeth thesame c. But he that heareth and dooeth not is like c Beholde there was â— dead 〈◊〉 caried ouâ—â— â–ª Whan the Lorde sawe her â–ª he had compassion on her And he that was deade sate vp and beganne to speake And there came a feare on them all A great prophete is ariseÌ„ vp emong vs. Go your wais briÌ„g word again to Iohn what ye haue seen And happy is he that is not offeÌ„ded in me What weÌ„t ye oute into the wildernes for to se A rede And all the people publicans that heard hym iustified god We haue piped to you and ye haue not â—aunced The soonne of manne is come and eateth and drynketh Wysedome is iustyfyed of all hir chyldren A womaÌ„ in the citie which was a sinner c. she brought an Alablaâ—â—re bore of oyntmente And did wipe them with the heare of her head c. Whan the pharise which had biddeÌ„ him c There was a certayne leÌ„der which had twoo debtours And said vnto Symon dooest thou see this woman I entred in to thy house c. And he sayed vnto her thy sinnes are forgeuen thee And he said to the woman thy feyth hath saued thee He himself wente thoroughoute the cities preachyng The sower went out to sow his â—ede Sum fel by the high way syde c. And sum fel emoÌ„g thornes The sede is the word of God And that whiche fell emong thornes c. No man wheÌ„ he lighteth a candle couereth it with a vessel c Take hede therfore howe yâ— heare Than came to hym hys mother and his brethreÌ„ My mother and brethreÌ„ are these which hear the word of God and do it There met with hym a certayne man which had a deuill long tyme. He fell downe before him c There was an heard of swyne c. And they found the maÌ„ sitting at the feete of Iesus And shewe what thiâ—â—ges soeuer god hath doen for 〈◊〉 I perceyue that vertue is gone out of me The â—eiâ—â— hath saued the. Beleuâ— only and she shal be made whole Wepe not c. And hâ— commauÌ„dâ—d to gâ—uâ— hâ—r mâ—ate The 〈◊〉 And gaue theÌ„ power and autoritie ouer all deuils Take nothiÌ„g to your iourney nether staâ— nor scrip And what soeuer house ye entre intoâ— And they departed IhoÌ„ haue I beheaded And he receiued theÌ„ And spake vnto theÌ„ of the kingdoÌ„e of god We haue no mo but fiue loaues and two fyshes And they were about fiue thousand men And hâ— toke the fiue loaues and blissed them Who saye yâ— people that I am Simon Peter aunswered and saied thou art the Christe of God c And spake of his deparâ—yng c. There came a cloude ouer shadowed them c. Iesus was found alone And they kept it close c. I besought thy disciples to caste him out and they coulde not And they were all amased at yâ— myghtye power of God For it wyll come to pas that the soÌ„n of man And they feared to aske hym of that saiyng Whosoeuer receiueth this chylde in my name We sawe ne castyng out deuils in thy name For he that is not agist vs is with vs. Leat the dead buirye their dead No man that putteth hys handes to the plough and loketh backe The haruest is great but the labourers are fewe And heale the sickâ— And say vnto them the kyngdome of God is come It shal bee easier in yâ— daye for zodome And yâ— Capernaum whych are exalted to heauen c. And he that despiseth you despiseth me And he said vnto them I sawe Satan as it had beene lighteâ—yng fall downe from heauen c. Reioyce ye not that spirites are subdued vnto you câ— Euen so father For so pleased it thee What is written in yâ— lawe c. Who is my neighbour A certayne man fell emoÌ„g theues c. As thei weÌ„t And a certaine womaÌ„ called Martha receiued him into her house Lorde doest yâ— not care that my sistur hath left me Uerely one is nedefull Mari hath chosen the good parte which shall not be takeÌ„ away from her Lord teach vs to praye Our father whiche art in heaueÌ„ c And lede vs not into reptacion Seke and ye shall fynde c. He casteth out deiuils through Beelzebub Euerie kyngdome deuided agaynst it selfe c. WheÌ„ the vnclene spirite is gone oute of a man c Whan the iye is single all the body also shal bee full of light Did not he that made that which is withoâ—â— c. geue almes and behold all thynges are clene vnto you Wo vnto youâ—e lawiers for ye lade menne with burdens Ye beare witnesse yâ— ye allow the dedes of youre fathers Gene. iiii ii Paralip xxiiii Ye entre not in your selues and theym that came in ye forbad The veraye beares of your heade are all nuÌ„bred Whosoeuer confesseth me before men c. Unto him that blasphemeth the holye goste it shall not be forgeueÌ„ Take ye ne thought how or what ye shall aunswere Take hede beware of coueâ—ousnesse No mans life staÌ„deth in the aboundaunce of the thinges that he hath Soule â–ª c take thine caâ—e eate drinke and be mery Considre the rauens for thei â—â—ither sowe nor reape c. Whiche of you c. can adde to his stature
and true felicite Naye rather the more earnestly they laboured to cum vnto innocencie and felicitie as long as they trusted to mannes help strength the more they wer intangled with vice and filthy desyres Therfore yf the Iewes whom it behoued chiefly to accept and imbrace the thing that is offered vnto them beyng so often promysed and so longe loked for yf they alone neglect so greate godnes whiche is frely offered to all men and yf they had rather alone to lacke it than to haue it common with others they can impute their destruccion to nothyng but to theyr owne incredulitie and vnbelefe The sayinges and prophecies of the holy Prophetes prophecied these thynges chiefely for them They sawe Christe with their iyes workyng miracles they heard with theyr eares the doctrine of the gospell The kyngdome of heauen was preached first to them But trulye whosoeuer are wearye of theyr former lyfe as many as loue true innocencie and godly lyuyng whosoeuer desyreth true perfect and euerlastyng felicitie let them receyue this gospel this pleasaunte and mery tydinges with mery and cherefull hertes whether they be Grekes or Iewes or Romains or Scithians or Gallians or Britans Lyke as God is not only God of the Iewes but indifferently God ouer all and common to all lyke as there is one sunne whiche is common to the whole worlde so Iesus Christe the sonne of God came to saue all menne dyed for all arose agayne for all ascended into heauen for all and sente his holy spirite to all refusyng none neyther for diuersitie of stocke or of age or of kinde or of state or of lyfe Al the sinnes of the former life be drowned once by his death in holy baptisme And those sinnes be not imputed be they neuer so greuous for the cleansyng of whiche that blessed innocent once dyed so that the reste of the life be passed ouer after the rule of Christ that is to saye after the doctrine of the ghospell from the tyme of baptisme a man is iudged or taken to be a christian to the perfourmaunce of the whiche so high a profession he will graunt his fre succour and ayde and will graunte also plentifull rewarde to them that do perseuer vnto th ende He requireth of no man the burden of Moses lawe onelye he requyreth lyuely fayth the whiche maye redily beleue whatsoeuer is shewed and with a sure truste looke for that whiche is promysed The eternall veritie doethe not deceyue God the promiser disapointeth not Further mans lawe shall not nowe prescribe what is to be doen but Christian charitie shall playnly tell The booke of the generacion of Iesus Christe the sonne of Dauid the sonne of Abraham Abraham begat Isaac Isaac begat Iacob Iacob begat Iudas and hys brethren And hytherto we haue trulye delyuered vnto you the ghospell by mouthe and haue made all men partetakers of those thynges whiche we haue seene with our iyes and hearde with our eares Nowe because there is daunger this thyng beyng spred abrode daylye more and more leste the tellyng of it passyng by many mennes mouthes maye varye or elles leste the tale tolde by mouthe be not so well beleued as whan it is written in a booke and furthermore to thintent that the thyng that is written maye the more easily cum vnto all men than the voyce of the mouthe we shall comprise in this booke the summe of the whole matter so muche as shall be sufficient to the obteynynge of saluacion as the natiuite the doctrine the miracles the deathe and the resurreccion And fyrste of all we shall recite the geneologie and peâ—igree of Iesus Christe takyng oure begynnyng not from the highe heade but from Dauid and Abraham eyther for because the memorye of these twoo is verye ryfe and common and verye acceptable among the Iewes for theyr glorye is chiefly of Ahraham as of the autour and beginner of theyr nacion and Dauid the kynge beeynge so muche praysed by the commendacion of God styeketh the more in theyr myndes because the memorie of hym is yet but freshe and newe or elles because Christe whiche was looked for so many yeares was promysed chyefly vnto these twoo and that in the bookes and oracles of the Hebrues to whome euen those that be directly agaynste Christe gaue great credyt For in the boke of Genesis God speakethe vnto Abraham promysyng that in tyme to come there shoulde sprynge one out of hys stocke through whose free benefit not onely the nacion of the Iewes but also all the people of the whole worlde beyng receyued into the ryght and title and loue of chyldren shoulde obteine wyth Christe the felowshyppe of the kyngdome of heauen not by circumcision whych was not as than setforth but by the faythe of the gospel For thus saythe God vnto Abraham In thy seed that is to saye in Iesus Christe all nacions shall be blessed Further Dauid in the misticall psalmes speaketh thus Of the fruite of thy wombe shall I set vpon thy seat And this shall we doe chiefly because of the Iewes leste they beyng a rebellious nacion and harde of beliefe knowyng by the authoritie of prophecies whiche they sufficiently beleue that Messias whiche shoulde come was promysed maye make cauillacions and saye that there is an other sauioure to be loked for and that this is not he whome the scriptures promysed For many of them because their mindes be blinded wyth desires of worldly thynges not takyng aryght the sayinges of the Prophetes suche was theyr carnall and grosse affeccion loked for some myghtye and glorious kynge who being valiaunt with armes or hostes weapon riches and suche other defences of this worlde shoulde promote hys people to ryches honour and emperie and shoulde subdue the whole worlde to the dominion of the Hebrues But Christ althoughe he be lorde ouer all came not into the worlde to the entent to enryche wyth worldlye gooddes one nacion of the whyche he was borne as touchyng hys body that he toke but to the intente to auaunce all the nacions of the whole worlde vnto true ryches that neuer shoulde decay and to make them blessed euerlastingly wyth heauenly ryches to ouercum the tyranny of deathe by sufferyng and diyng to subdue enemies by gentill deseruinges to kill the monsters of vice and the rebellious prouocacions of concupiscence by the sweard of the spirite and they beyng once ouercum that fighte agaynst the spirite of God to geue vs of his own righteousnesse innocencie Finally by spiritual weapons to winne vnto vs a spirituall kingdome But these Iewes cannot haue hereafter anything to saye whan they shall see all thynges to consent and agre vnto hym whome we knowe to be come and constauntly preache thesame whyche thynges the holy prophetes inspired with the heauenly spirite had prophecied with a full consent and agremente so long before in holye bookes that is to saye the stocke the familie the manner of byrthe the lyfe the doctrine the myracles the affliccions the rebukes the
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
make his pathes plaine and euen Euery valey shall be fylled and euery mountayne hyll shal be brought lowe And the croked shal be made strayght and the rough shal be turned into plaine wayes and all mankinde shall see the saluacion of God And nowe a certeyne rumor and fame of the cumming of Christ secretly spred abroade by many and farther the conscience of theyr naughty lyues for there was no tyme more sinfull and fylthy than that was and finally a certaine secrete inspiracion dyd cause and brought to passe that many of them were wery of theyr life beyng very desyrous of him of whom they had a certeyne sauour and vnderstandyng simple though it wer who sodenly should renewe all kynde of men and theyr synnes clerely abolyshed bryng them vnto the kyngdoÌ„ of righteousnesse Wherfore whan they came flockyng vnto Iohn not onely out of the citie of Hierusalem but also out of whole Iewry chiefly out of those couÌ„treis that be nere vnto Iordane Iohn himselfe cummeth and approcheth to satisfie theyr redy wyll desyre And the thyng that he preached in wyldernes thesame he doth beate into the people beyng now more thycke assembled and gathered together nere vnto the water of Iordane that through repentauÌ„ce of theyr former lyfe they might prepare themselues to Messias now at hande and offer themselues to be healed of hym who should bryng helthe and saluacion He is in the waye of helth that knowlegeth his disease and hateth it For now sayeth he the kyngdome of heauen and that same moste fortunate moste to be desyred kingdoÌ„ is at hand yea and that very nere but there is no entrie into it but to suche as be pure and cleane from this worldly filthines At this preaching in figure tokeÌ„ that the filthynes of the mindes should shortely be clensed awaye many wer baptised in the water of Iordane condemning theyr former lyfe and acknowlegyng theyr offences openly For so it was thought good vnto the wysedome of god that Iohn which was the bound and border of Moses lawe being nowe at an ende and of the grace of the gospell nowe cumming on with this sygne and token should go before not to abolishe synne whiche thyng Christe properly reserued vnto himselfe but to prepare mennes myndes that they might be the more able to receyue the benefite that should furthwith ensue But whan he sawe many of the Phariseis Saduceâ—s cummyng to his baptisme he sayd vnto theÌ„ O geneâ—acioÌ„ of vipers who hath taught you to flee from the vengeaunce that is to some Bring furth therfore the fruites that becummeth penaunce And be not of this minde to saye within your selues we haue Abraham to out father For I saye to you that God is able to bryng to passe that of these stones children shall ryse vp to Abraham Euen nowe is the axe also put to the roote of the trees Therfore euery tree whiche bringeth not â—urthe good fruite is he wen downe and cast into the fyer And this was doen in the .xv. yeare of Tiberius Cesar beyng Emperour of Rome and Poncius Pilate hauyng rule ouer Iewry vnder hym Herode the brother of hym that dyed beyng Tetrarche of Galile where Christ made his abode and his brother Philip Tetrarche of Iturea and the countrie Trachonisis and Lisanya the Tetrarche of Abiline and Anne and Cayphas beyng the chiefe of the priestes And thus the realme of Iewry beyng deuyded vnto so many rulers furthe came he whiche should call thynges to the power and rule of one prynce And fyrste of all a great numbre of people flockyng vnto him whaÌ„ Iohn sawe a great multitude of Phariseis and Saduceis come to baptisme and was not ignoraunt how this kynde of people was arrogaÌ„t fierce and standyng in theyr owne conceyte for the notable obseruacion of Moyses lawe as it semed to themselues for the merites of the patriarches of whome they craked and gloryed muche for that they came of them For they enuying and laying wayte to hynder the baptisme of Iohn beeyng in vse and reputacion sent a craftye message vnto hym into Bethabaram for Iohn at that time did baptise there demauÌ„dyng whether that he were Christ. If he had been forthwith they would haue obiected that Christe had been promised of the tribe of Iuda wheras it was manifest that Iohn was of the Tribe of Leuy Further when Iohn protested plainly that he was not Christ no nor no Prophete especially of those olde and aunciente Prophetes whom they thought woulde returne agayne the worlde â–ª they demaunde of hym further howe he durst promyse remission of sinnes by baptysme whiche properly was reserued vnto Christ. He answered that there was muche difference betwene his baptisme wherby he dyd stirre and moue meÌ„ to repentaunce and forthynkyng of the former lyfe and the baptisme of Christ whiche forthwith should folow wherby all sinnes should be forgeuen Therfore whan he sawe many of this kynde of men come runnyng to baptisme with others he biteth theyr conscience with bitter wordes wherby he might the rather moue them to penaunce O crafty ê™ he and malicious kynde of men nay no menne but rather the ofspring of vypers the murderers of your auncetours subtyll and yll mynded towarde all men Seyng that hytherto ye haue vaunted your selues emong men vnder the tytle and name of fathers whiche for their holines be muche praise wurthy with them and vnder the false pretence of righteousnes haue reigned so negligently and idelly as though Messias should neuer haue come who tolde you and put you in remembraunce that the ineuitable punishmente was at hande vnles ye had runne with others to the remedy of penaunce And how is it that now ye desyre to be baptised as sinners among whome ye appered as men of great holynes Ye haue perceyued that your trust should be but vayne vnles ye should escape from the vengeaunce of God now beyng at hande â–ª by the refuge of penaunce For neyther the merites of the fathers nor the obseruacion of the law deliuereth from euerlasting punyshment but euery mannes owne purenes of lyfe maketh hym commendable vnto God Seyng therfore that ye repent your former lyfe hereafter so bryng forth fruite with godly affeccions and dedes that they may testifie that ye haue truely repented Hytherto for the grossenes of menne fygures and shadowes hath been sumwhat made of that mens pronitie to naughtines being compassed in with these stayes might be refrayned from fallyng into farther inconuenience Hitherto with enlarged Phylacteries with long prayers with washinges with often mencioning of father Abraham the holy Patriarche with buildyng of the prophetes shrynes of whose posteritie ye desire to appere and to be counted ye haue obteyned vnto you a certayne coloure and appearaunce of holynes emong men Hereafter because that shadowes shal vanyshe away at the light of the gospel ye must go truely and sincerelye to woorke if ye will obteyne euerlastyng health Neyther brent sacrifice ne bloud of beastes
and deceitfull waiter that neither he refused the name of the sonne of God nor yet hymselfe to be ouercome with hungre after the common sorte of men And because he woulde not take vpon hym to aunswere of his owne authoritie he layeth vnto hym a manifest scripture saying It is written in the Deuteronomi Man shall not lyue onely of bread but of euery worde that cummeth out of the mouthe of God Than the deuyll taketh hym into the holy citie and setteth hym vpon a Pynnacle of the temple and sayeth vnto hym if thou be the sonne of god caste thy selfe do downe backewarde For it is wryten he shall geue his aungels charge ouer the and with theyr handes they shall holde the vp leste at any tyme thou dashe tâ—y foote agaynst a stone And Iesus saide to hym Agayne it is wrytten Thou shalte not tempte the Lorde thy God Than Satan beeyng eluded and shaken of with this doubtful answere doeth euen of his partye also abuse the woordes of scripture to dooe hurte and myschiefe And as he deceyued the fyrste parente of mankinde with the baite of ambicion promysyng hym eguall honor and immortalitie wyth God by a lyke guyle assaylyng the lorde he toke hym vp into the holy citie and whan he had sette hym vpon the hygh Pinnacle of the temple he exhorted him if he were the very sonne of God that he woulde fal doune hedlong alleagyng that he could take no harme by so dooyng For God hymself had thus promysed in the mistical psalme He wil geue his aungels coÌ„maundement and charge ouer the and they shal take the in theyr haÌ„des lest thou shouldest hurt thy foote at any stone But the lord Iesus laiyng scripture against him again geueth a secrete vnderstandyng howe peruersâ—y he wrested the sence of the holy scripture Contraryewyse ê™ he it is wryten in the Deuteronomie Thou shalt not tempt the lorde thy God For scripture doeth exhorte vs to this poyncte that whan aduersitye and daunger is at hande we should haue a good hope trustyng vpoÌ„ the helpe of god and not put our selues rashely in daunger The miracles of godlye men be not tryed by sekyng of perylles but by auoydyng daungers whan they chaunce For it is no godly poyncte for to caste a man headlong into the ryuer that by deliuering of hym thou mayest seme to be a man of great feates but it is a godly thing to plucke out him that by chaunce is falleÌ„ in Nor miracles be not to be donne for euery thing nor emongest all men Iesus would not once vouchsafe to speake before Herode â–ª who was desirouse of suche thynges muche lesse would he showe any signe or token of hys godly power at the requeste of Satan So often as charitie inspired with the holy gost desyreth it so often as the glory of God requireth it the power of God is to be shewed abrode Agayne the deiuil taketh him vp into a very high hil showeth him al the kingdomes of the world and the glory of them sayeth vnto hym all these wil I geue the yf thou wylte fall downe and worshyp me Than sayeth Iesus vnto hym auoid Satan For it is writen Thou shalt worshyp the lorde thy God and hym only serue Than the deiuill leaueth hym And beholde the aungels came and ministred vnto hym Nowe to thintente that Christe myght teache suche as be his not to geue themselues to a careles securitie after they hadde the hygher hande once or twyse but alwayes to kepe watche and to be in a redinesse for all assaultes of Sathan he suffred also the thirde tyme thinportune assailing of the temptour who as he deceyued the fyrst Adam with the bayte of curiositie and auaryce promising hym the knowlege of good and euyll so in likewyse he setteth vpon the latter Adam and toke him from the pinacle of the temple and ledde hym into a verye hygh hyll where he might loke at libertye farre and wyde and see all the kyngdomes of the worlde and the woondrefull glorye and pompe of eche of them Surely he knewe by experience of other menne that there was nothing so wicked and sinful but they woulde take it in hande to obtayne rule and dominion But albeit God is the authour maker of al thynges in heauen and yearth the deuil hath no title nor interest in them vnlesse he hath viciated defiled any thing yet as though he were lorde ouer all he is not affrayed thus to speake vnto Chryste I will geue the al these kyngdomes if thou wylte fall downe and honour me O blynde impietie The vngracious spirite promyseth an other mans gooddes and asketh honour due vnto god onely But Iesus who hitherto tooke the reproche of hymselfe wel in worth cannot beare his fathers ignomynie Hence Sathan ê™ he Thy counsel is farre from the doctryne of holy scripture The scripture sayeth Thou shalte adoure the lorde thy God and him onely shalt thou serue After that the deiuil had tempted hym by these and lyke other wayes finding hym alwayes to be valiaunte and an inuincible chaÌ„pion agaynst all inuencions ingins he left hym at last beyng disapoyncted of his purpose two wayes Fyrst in that he perceyued that Christ was inuincible Secondly where as he came to searche whether he was the sonne of God or no he departed more vncertayne then he came Thys conflicte was made in the syght of God and hys Aungelles the whiche the lorde Iesus woulde not haue vnknowen vnto his to thyntent we myght knowe with what a cumberous enemy we should haue to doe with what wages and rewardes he would styrre and prouoke ignoraunt vnware myndes And this did he not that we should dispayre but that we should diligeÌ„tly watch take good hede Christe ouercame hym to shewe vnto vs that he was vincible taught vs how we also myght geat victorye of hym Finally he ouercame for vs and not for hymselfe purposyng by vs to ouercome thesame if we deserue to haue hym presente with vs. And by vs he shall heare Christe saye Hence Sathan and he shall feare the seruauntes of him of whome he was ouercumme Further-like as in worldly warre thinges haue theyr course and ordre and labours bee eased with rest sorofull thynges with pleasaunt and after fore conflictes triumphes be made so in the warre of Christe sore stormes of tentacion be mitigated with myrthe and ioyfulnes After the cumberouse frowardenes of the filthye spirite by and by the Aungelles be ready to serue wait vpon Christ the conquerour Surelye this exaumple teacheth vs howe in aduersitie we shoulde staye oure mynde with hope of better trustyng vpon the goodnesse of god whiche so doethe ordre al thinges that nowe than he doeth exercise and proue the valiauntnes of his warriers with trouble and aduersitie and agayne wyth sum solace dothe prouoke them to reioysyng and thankes geuyng whiche is the tryumphe of Christen men And in affliccions thorowe the helpe of God
if they had â—â—en deliuered from hell Howe muche more blessed be they who beyng destrusted from blindnes of the mynde haue the gift inwardly to see god the fountayne of all ioyeÌ„ whom to beholde is high felicitie and blessednes As the sunne is to cleare iyes so is God to pure and cleane myndes As matter of skumme or a webbe is to the iyes so are sinnes to the mindes Therfore blessed be thei whose harte is pure and cleane from all filthines For they shal haue thys gyfte which is more to be desyred than al the pleasures of the worlde They shall see God Blessed be the peace makers for they shall be called the chyldren of God The common sorte of men iudgeth them to be blessed whiche hauyng theyr thynges in good frame and staye liue in reste and quieâ—nes and haue no manne to trouble them But after my iudgemente they bee blessed whiche after they haue repressed in theyr hartes the rebellion and rage of all theyr fowle lustes dâ—â—â— studye and endeuour to make vnitie and concorde emong suche as bee at strife and variaunce not only not reuenging themselues yf they haue bene hurt of any bodye but wyllynglye on theyr owne accorde prouokyng them to peace of whome they haue suffered harme And if any manne thynke it harde to bee doen let hym harken to the rewarde For they shall be called the sonnes of God What is more honorable than this title and prayse Yea what is more blessed For it is no vayne title He that is the sonne must nedes be heyre also But the vnlykenes of manners declareth and argueth a bastarde The folowyng of the fathers steppes declareth a true and a naturall chylde God forgeuyng freely all offences doeth stirre and prouoke all men whiche hath offended hym to peace and amitie He offereth hymself of his owne accorde verye mercifull to all them that do repent He wyll not knoweledge them for hys children whiche do not shewe themselfe to theyr brethren as he hath shewed hymselfe towardes all Carnall fathers disherit theyr sonnes whiche do not agree with theyr other brethren So the heauenly father wil abdicate and put away the haters of peace and causers of discorde from thinheritaunce of heauen Blessed be thei that suffer persecution for ryghteousnes â—ake for theyrs is the kyngdome of heauen Blessed be ye when men teâ—yle you and persecute you and speake falsly all manes of euyll against you for my sake Reioyce and be glad for great is your rewarde in heauen for so persecuted they the Prophetes whiche were before you And because there be many frowarde euill men in euery place peace cannot be stayed continue wyth al men but thorow sufferaunce of displeasures It is the part of gâ—dly men vtterly to endeuour themselues that thei be at debate with no man whether thei be good or euill they muste moue and allure all men with curtesy gentilnes and pleasures as much as maie be to loue and concord But the frowardnes of sum is such that they wil bee stirred to anger yea with benefites also and wyll vexe them that do for them and vse cruelnes agaynst wel doers and count them for theyr enemyes that studye to preserue them If in this case peace cannot be conserued on bothe sydes yet blessed be thâ—â—â—â—r the loue they beare to peace whom the wicked do persecute for none other cause but for the ryghteousnes of the gospell which hurteth none but profiteth all For the selfe same thing prouoketh theyr hatred for the whiche they oughte to loue and they do iniury for none other thyng but for the whiche they ought to render thankes Sum wil saye who can loue such that for gentylnes requireth hatred and ill doynges It is a greate matter I graunte but greate is the rewarde And what rewarde not a crowne of oke or laurell not a bullocke or a goate or any suche lyke rewarde whiche worldly men vse to geue to suche as get the ouerhand in worldly mastryes but the kyngdome of heauen Ye that be my dysciples muste make you ready to this wrastling if ye esteme the rewardes of the gospell Ye muste not feare the cruelnes of men No man can hurte you yf ye sticke stifly to ryghteousnes The persecucion of euil men shall not take away your innocencye but shal increase your blessednes In the midde stormes of aduersytye ye shall be blessed yea whan they curse you moste bitterlye whan they shall assaulte you with all kyndes of hurtes whan they shall rebuke you and laye at offences agaynste you and that falsely not for your faulte but for the hatred and displeasure of me for the summe of the crymes whiche they shall laye agaynst you shal be that ye are christen men Do not lament and bewaile your selues as men thrust out afflicted and beaten misreported and infamed but rather for these thynges be glad and reioyce because the more fierfe they be in persecutyng so muche the more your rewarde is increased and heaped vp for you in heauen of the heauenly father God will tourne theyr naughtynes to your good He wyll tourne the hurtes that they do to your aduauntage and lucâ—e He will tourne the ignominie rebuke and reproche that they put you to into euerlastyng and true glory He wyll tourne the crymes and reprofe whiche they falslye laye to youre charges into the titles and commendacions of true godlynes He wil tourne theyr malediccions and curses into prayse and reioysyng on your parties not onely before God and yet to please him it is sufficieÌ„tly enough yea though ye displease the whole world but also before men For to be rebuked of wicked men for godlynes is a prayse to be tormented of the haters of God is to be crowned Glory is not to be sought for of men but glory of her owne accorde customably doeth folowe true vertue Wil ye haue a redy and playne example It this daie what is more holy and honourable than the memorye of the Prophetes And yet whan they were aliue did the wicked sorte persecute them with all kyndes of affliccions as they shall dooe you They persecuted the Prophetes for the hatred of my father ye shall be persecuted for the hatred that menne beare towarde me These bee vehemente thynges I graunte and passyng mannes weakenes But it muste nedes bee an excellent and a notable thyng whiche by his myghte shoulde moue and drawe the whole worlde beeyng ouerwhelmed with weryshe opinions and vayne desyres For whiche of all these worldly men doeth not abhorre the tormenting of the bodye who is not afrayed at the daunger of lyfe Who is not styrred with desyre of auengyng whan he is prouoked with sore checkes and rebukes who can quietelye suffer his name to bee spotted and hindred withoute any deserte But to the intente ye maye be blessed I require more of you that is to thynke youre selues blessed for suche euill affliccions and rather to haue pytye of youre blynde persecutours than to bee agreued with them
lyght shyne yea rather my lyghte and the light of my father vnto all men that they considering your lyfe to be vtterly pure blameles and very heauenlye maye glorifye youre heauenlye father to whome is due al honour and glorye For all youre good workes and miracles be they neuer so woonderfull ye shall chalenge nothing vnto your selfe but ye shall referre all glory and prayse vnto hym from whome cummeth whatsoeuer men doe worthy praise It shal be your part to haue none other care but manfully and faithfully to perfourme the office committed vnto you He shall geue the rewarde in tyme conuenient and that a great rewarde to whose glorye ye doe seruice Thynke ye not that I am come to destroye the lawe or the Prophetes no I am not come to destroye but to fulfyll For truly I saye vnto you tyll heauen and yearth passe one rote or tytle of the lawe shall not passe tyll all be fulfylled Whan ye heare the newe preceptes which neither Moyses dyd deliuer nor the Prophetes taughte suppose not that I bryng lyke matter as the pharisees were wonte with theyr addicions and mannes constytucions makynge the lawe heauy and sore and the very pyth and chiefe of the lawe vtterly neglecting and abolishyng I came not to diminishe and abate the lawe or abolishe it with newe preceptes But I came rather to fulfyl and make perfect the lawe For it doeth commaunde nothyng that any man can complayne that I haue not obserued and kepte And yf the shadowes geue place whan the lyghte cummeth foorth yf I perfourme in dedes that whiche the Prophetes saide before shoulde cum to passe the lawe is nothing hindered but rather made perfecte The lawe had his time it hadde his honour it dyd shadowe wyth certayne figures that whiche nowe is represented and open to the worlde the lawe dydde in manner hedge aboute the desires of men with ceremonies and carnall preceptes as it were with certayne barres that they shoulde not fall without anye staye into euery sinne to thintente they might be the more apte to take the doctryne of the gospell but nowe that that is perfect is shewed furth The carnall and grosse lawe was profitable to this entent that men myght acknowledge theyr synnes but nowe grace whiche washeth awaye synne is geuen vnto vs without ceremonyes Therfore the lawe is no more offended than if the kyng hymselfe beyng alyue shoulde cum in place where is image was paynted and allure all men rather to loke vpon hym than vpon his image or elles yf a a weake chylde in processe of time shoulde growe to be a manne or yf the rype fruite should succede after buddes and leaues or yf the sunne springyng vp shoulde darken the moone and the starres What the lawe promysed is nowe perfourmed what it did shewe before is nowe done What it dyd shadowe is nowe made open to al mennes iyes what it endeuoured to perfourme and coulde not is nowe broughte to passe at full This lyght is promysed vnto al men but yet so that the Iewes haue no cause to complayne of vs. The grace of the gospel is fyrste offered to them neither shal thei haue the lesse therfore if that they haue be common to many wyth them This is certayn that we breake not the lawe wherein the Phariseis do glorye in so muche that not the leaste iote no not one pricke of the whole lawe shal perishe for there is nothyng writen in it but it shal be fulfilled It were a folishe thing to loke for that hereafter whiche is nowe present it were a mad thyng so to delyght in shadowes that ye should dispise the true thinges so to sticke to imperfect thinges that ye should dispise perfecte thynges so to embrace carnal thynges that ye should looth spirituall thynges so to bee geuen to worldlye thynges that ye shoulde neglecte heauenly thynges Whosoeuer therfore breaketh one of these least commaundementes and teacheth men so he shal be called the least in the kyngdome of heauen But whoso doeth and teacheth thesame shall be called great in the kyngdome of heauen For I say vnto you vnles your righteousnes excede the ryhgteousnes of the Phariseis and Scribes ye can not enter into the kingdom of heauen Among the Iewes he is not regarded ne counted a good keper of the law that doeth omitte or lette passe any of those thinges whyche the Phariseis haue added of theyr owne prescribing as washynges of handes of pottes vessels and yet these addicions and patches profit so litle towardes the perfeccion of the lawe that thei oftetymes withdraw men from the obseruacion of thesame But in the kyngdome of heauen whiche is muche more perfect he that breaketh but one of these small preceptes whiche I nowe adde vnto the prescripte lawe of Moyses althoughe he teache the thyng to be â—bserued whiche he hymselfe thorough weakenes and frayltye doeth not perfourme he shall be counted the leaste and moste dâ—spised in so much that vnlesse he profit and goe forwarde vnto better thynges he shall be vtterly excluded from the felowshyppe of the gospell But whosoeuer teacheth these smalle thinges not to be despised whiche dryue men farre from those thynges whiche the lawe doeth forbyd and doethe perfourme that whiche he teacheth he is to be hadde in veneracion and shal be counted greate in the kyngdome of heauen And yet they that be the chiefe and the highest in the Sinagoge despising suche thynges thinke it enough yf they dooe committe none of those thynges whiche be punishable by the lawe and yet in the meane season they fauour and flatter and perdone themselues in the naughtye desyres of the mynde Truely this is the iustice of them whiche by the feare of pain be refrained from il doing But thei that be moued to thinges of more perfeccion by charitiâ— and by that heauenly spirite they wyllynglye withdrawe themselues from the approchyng to ill doynges and they doe not onely forbeare to hurte any man but they will no hurt to no man And that ye maye perceyue what difference there is betwene a Iewe and a true Christian man betwene Moyses disciple and myne this I do ascertayne you yf ye dooe perfourme whatsoeuer the lawe doethe prescrybe whatsoeuer the Phariseis that be nowe doe perfourme whiche nowe be accoumpted and thynke them selues very ryghteous and yf ye adde nothyng of more perfeccion ye shall be so farre of from being great in this profession that an entry shal not once be geuen you into the kyngdome of heauen For this profession doeth so farre excel that thei that be the chiefe there haue not so muche as the least place here Ye haue heard that it was sayd vnto them of the olde tyme Thou shalt not kyl whosoeuer kylleth shall be in daunger of iudgement But I saye vnto you that whoso is angry with his brother vnaduisedly shal be in daunger of iudgement And whosoeuer sayeth vnto his brother Racha shall be in daunger of a counsell But whosoeuer saieth
Therefore as oft as they geue any thing to the poore they seke not to be secrete alone but they come abrode in the stretes and where as men resorte And like as players shoulde play theâ—â— pageauÌ„te they call furth a numbre of the people with the sounde of the trumpe to toote and to gase both casting the poorâ— and miserable in the teeth with their miserye and hunting for themselues a vayne and a folish prayse of men Wyll ye heare what they gayne Let the people prayse them neuer so much they haue lost their rewarde of their good dede at goddes hande whiche doeth measure the godly worke of the sincere affeccion of the minde He that geueth for praise glory he selleth his good turne he geueth it not Truely thou must be so far from the affeccion of these men that when thou geueste any almes thy leftehande must not know what thy righthande doeth and thou must not desyre to be loked vpon of man yea and if it wer possible thou thy selfe shouldest not know that whiche thou doest arighte and shouldest forget thyne owne dede and not impate it to any man that thou hast done wel nor stande not in thine owne conceite because thou hast geuen thyne almes but only reioyce inwardly that the poore and nedy is refreshed What if men knowe not yea what if he that is succoured knoweth not hym that succoureth hym It is ynoughe for thee to haue a witnes of the father from whose iyes nothing can be hid He wil rewarde thee although thou haue no thanke at all of man And whan thou prayeste thou shalte not be as Hypocrites are For they vse to stande praying in the synagoges and in the corners of the siretes that they may bee 〈◊〉 men Uerely I saye vnto you they haue theyr rewarde But whan thou prayest entre into thy chambre and whan thou hast 〈◊〉 thy doore pray to thy father which is in secrete And thy father whiche seeth in secrete shall rewarde the openly Semblablie whan ye make your prayers to god doe not folow the guise and vsage of Hipocrites whose special delite is to stande in company of men and in the corners of the stretes so often as they pray for none other enteÌ„t but to be sene of men at whose handes they hunt and loke for the prayse of deuout and holy conuersacion Let them please themselfe and others also with suche gloryous prayers This I assure you nowe they haue their rewarde whiche they loked for And what is more vayne then thys rewarde and for a counterfeit and a false glory they frustrate set theÌ„selues beside that blessed rewarde which god would haue geuen if they had offred in his sight the pure and sincere oblacion of theyr prayers Doe thou therefore contrary wise When thou prayest forsake the multitude enter into thy secrete chamber shut the dores and in secrete vttre thy sincere prayers before thy father It is ynough that he doeth beholde see thy godlynes from whome nothing can be hid He wil reÌ„der vnto thee the euerlasting rewarde These thinges haue I setfurth to teache you by playne and homely exaumples For it is not yll to geue almes sumtime before men or to pray in a multitude and where as men resort but than knoweth not the left hand what the right hande doth when the worke of charitie is not defiled with any affeccion of worldly vanitie Then thou art secrete in thy chaumbre â–ª when thou speakeste vnto god with such perfecte clerenes of minde as though no man did beholde thee He that prayeth in a multitude of menne as earnestely yea peraduenture more vehementely than if he were alone he prayeth in his secrete chaumbre For the ryghte hande and the lefte or the secrete chambre standeth not in the thynges but in the affeccions and desyres of the harâ—e But whan ye pray baâ—le not muche as the heathen doe â–ª for they thinke it will come to passe that they shal be hearde for theyr muche bablinges sake Be not ye therefore lyke vnto them For your father knoweth what thinges ye haue nede of before ye aske of him This also must be considered in prayer It is the affeccion and the harty desyre that moueth god not the noyse of the lippes And it skilleth not how long and how loude the prayer be but howe feruent and syncere the affeccion and desire is Wherfore let the example of the heatheÌ„ men be farre from you which do recite and say long prayers and ful of many wordes redy framed and prescribed vnto them as who woulde say they shoulde obteine nothyng excepte they weried God with bablyng of many woordes repetyng one thyng oftentimes and prescribing and appoynting with recitall of many wordes what when and howe they woulde haue the thyng perfourmed whiche they pray for And yet oftentimes they pray for thynges noysome and hurtefull We ought to aske of God the best thinges and not all thynges and we ought to pray often rather than much and vehemently rather than long finally with the harte rather then with voyce Neyther alwayes with prescrybed and purposed woordes after the custome of the heathen but so much as the feruencie of the minde and rauishment towards god doeth styrre and prouoke Truely your father loueth to be called vpon but not to be taught with long prayer what your necessitie doeth require but to be prouoked through youre godlines to geue the thing whiche the slothfull and sluggishe deserueth not to 〈◊〉 for he knoweth what your necessitie doeth require yea before that he be called vpon After this maner therfore pray ye Our father whiche arte in heauen halowed be thy name Thy kingdome come thy wil be done in yearth as it is in heauen Geue us this day oure dayly bread And forgeue vs our trespasses as we forgeue them that trespasse againste vs. And leade vs not into temptacion but deliuer vs from euell For thine is the kyngdome and the power and the glory for euer Amen Therefore be ye vnlike to the heathen men bothe in life and also in maner of praying And if ye will haue a fourme and maner of the euangelicall prayer prescrybed and set forthe vnto you thys is the worthy prayer wherewith the true and naturall children ioyned with brotherly charitie may speake vnto the heauenly father father vnto all men indifferently of whome although ye haue all thinges yet those chiefely oughte to be requyred whiche make for the attaynemente of the euerlastyng lyfe For all the other thynges he will caste vnto you euen of hys owne accorde as an encrease and aduauntage according to the desires of his children as he is a most bounteful father Whose glory ye ought to regarde aboue al thinges to whome al glory is due in heauen and in yearth To perteine vnto his kyngdome is to conquere the tyranny of the diuell To be subiecte vnto hys will is to rule and reygne Of whose free liberalitie it
cummeth whatsoeuer doeth norishe and reuiue mens hartes to the perfeccion of the ghospell But he will not heare you vnlesse ye accorde and agree in one and concorde and agreement cannot lightly be vnles ye forgeue â—che others offences without whiche men do not liue in this woâ—lde although they endeuour towarde that taynement of perfeccion And through this concorde ye shal be safe by the ayde of your father agaâ—nste the frowarde temptoure yf ye watche well and busily call for the helpe of your good father against that naughty one Wherfore in vaine calleth he vpon the father with this fourme of prayer that I teache whiche is not of thys sorte whiche neither feareth nor louâ—â—â— God which liueth to himselfe which foloweth hys owne glory more than goddes whiche gapeâ—h for worldely goodes and authorytie whiche had rather haue thinges pleasaunte to his owne appetite than thinges pleasaunte vnto God whiche sueth after earthely thinges more than heauenly whiche setteth lesse by the qualities of the minde than bodely commodities whiche is at varyaunce with his brother whiche through ryot and dyspleasures vseth hymselfe sluggishe against the assaultes of the deiuil And the maner of prayer is after this sorte Our father whiche haste regenerate vs to heauen who were once vnluckiely borne of AdaÌ„ prepared for vs forsaking earthely thinges a kingdom inheritaunce euerlasting which art sayd to be in heauen because thou doest replenish all hast no manner of drosse or earthly infirmitie grauÌ„t that thy name may be honourable and gloryouse emong menne through vs which by thy benefite be perfect and pure For it is not our glory but thy gift whatsoeuer is well done of vs. Let the tyranny of Satan be abolished that thy kyngdome dayly may preuayle more and more whiche dooeth not stande in riches or worldely strength but in mildenes chastitie softenes sufferance fayth and charitie that vices and yll desires once chased away thy heauenly vertues may florysh and shewe themselues emongest men and that it may come to passe at lengthe that lyke as in heauen all thynges bee pecâ—able and quiet and all creatures there doe obey most humbly thy commaundementes so lykewise there be none in yearth whiche be not obedyent to thy moste â—â—ly will euery man as farre furâ—h as the weakenes of nature doth suffer diligeÌ„tly recording now that which shal come to passe perfectly in the life to come O father nourish that thou hast brought furth see vnto vs that the bread of thy heauenly doctrine doe not fayle vs that we may bee dayly stayed growe vp and made luslie by the taking thereof to the obseruacion and kepyng of thy commaundementes And alienate not thy minde away from vs being offended with our trespasses but for thy clemencie and mekenes pardon our offences whiche we commit through infirmitie and weakenes that we may haue peace with thee like as we emong our selues forgeuing eche other if one hath offended an other conserue mutuall concorde and amitie Thou being merciful we feare nothing and being vnderset with concorde we be made stronger againste our common enemy Unto whome we beseche thee if it be possible deliuer vs not to be tempted For we knowe his malice we know his frowardnes and craftines And if thou suffer vs to fall into teÌ„ptacion to thintent to trie the constancie of our mynde o thou merciful father deliuer vs from that naughtie ciuil Uouchesafe of thy goodnes to graunt make sure these our desires See therfore how many thinges this short prayer doeth comprise that nedes he must be perfect whosoeuer doeth rightly pronounce this praier that is who so doeth pronouÌ„ce it with mouth that the hart and affeccion agree vnto the same First it teacheth you to depend wholly vpoÌ„ none other but the heauenly father to whom ye owe that ye be made to whom ye owe that ye be redemed from sinne to whome ye owe whatsoeuer vertues ye haue â–ª He is called father that ye may vnderstande he is full of mercye and bounteousnes he is sayde to dwel in heauen that ye shoulde lift vp your hartes thither despising yearthly goodes Ye cal him youres that no man should vâ—â—dicate any thing propre vnto himselfe seeyng that whatsoeuer they haue cummeth vnto all men of his onely liberalitie And in this behalfe there is an equalitie of kinges and seruauntes Ye wishe onely his glory that no man in the earth aâ—â—ribe vnto himselfe prayse of any thing whereof ariseth insolency and stoutnes of minde Ye wishe that he should reigne that he should be obeyed and not you For the vertues be his which doe worke by you It is his doctrine whiche ye shall deliuer vnto men from me And it is not ynough to persist and abide in hys vertues but ye must dayly encrease and goe forewarde in goodnes and for this ye aske of hym that woondrefull bread whiche his will is that it shoulde be dayly asked because he doeth daily geue it and he willeth it to be asked of him to put you in remembraunce that all good thinges come from him Finally that ye shoulde bee the more ware to fall from the charitie of so bounteouse a father he dooeth monyshe you of that frowarde Sathan whiche neuer ceasseth to lye in watche for the godly to plucke them backe into hys tyranny Therefore if ye forgeue men their trespasses your heauenly father will forgeue you But if ye will not forgeue men their trespasses neither wil your father forgeue you your trespasses Wherefore before ye speake vnto your father with this prayer considre with your selues whether ye desire truely the thing that ye aske and whether ye be mete persones to be hearde of youre father in suche thinges as ye pray for But chiefly this ye must duely searche with your selues whether ye haue amiâ—â—â— and concorde with your neyghboures Euen suche a father shall ye fynde hym towardes you as your neighboure findeth you towardes hym He wyll not knowe hym for hys sonne whiche doeth not agree with his brother If ye forgeue them that offende you your heauenly father wyll forgeue all that ye trespasse against hym But yf ye will be harde and sore againste other menne your father will not forgeue you youre offences Wilte thou not forgeue thy felow seruaunt whome on thy behalfe at one tyme or at other thou hast offended again and requirest thou of God forgeuenes of thy trespasse whome thou arte hable by no meanes to recompence with forgeuyng agayne hys offence made to thee Further whan ye false bee not sory as hipocrites bee For they disfigure their faces that it may appere vnto men that they fast Uerely I say vnto you they haue theyr reward But whan thou dooeste faste anoynte thyne head and washe thy face that it appere not vnto men that thou dooest faste but vnto thy father who is in secrete and thy father that seeth thee in secrete shall rewarde thee openly Nowe ye perceiue what difference ought to be betwene
and wer also full of malice enuy But whaÌ„ Iesus was cum home the blynde men were receiued into his house who with stiffe hope folowed hym Than Iesus geuyng exaumple vnto others firste demaunded them of theyr faith Beleue ye ê™ he that I am hable to perfourme your requestes And they without any delay sayde Lord we beleue Than Iesus touching their iyes with his hande sayed As ye beleue so be it to you not chaleÌ„ging to hym self the restoryng of the sight but imputyng it to theyr fayth trust declaryng that chiefely vnbelefe made vs vnmeete for the bountyfulnesse of God whiche is prest and readye for all men Assoue as Iesus had spoken the iyes of the blynd wer open so that they saw clerely Here Iesus willing to warne vs couertly that although glory of it self foloweth the good dede yet we muste flee it rather then desire it he charged the blynde menne verye earnestly that no man should knowe this dede But the ioying of their newe felicitie spred the fame of Iesus the more through out the whole countrey emong all them that knewe of their olde blindnes As they went oute behold they brought to hym a dumme man possessed of a deuill and whan the deâ—uill was caste out the â—umme spake and the people maruelled saiyng It was neuer so seene in Israel But the Phariseis said He casteth out deuils through the prince of deuils And Iesus went about all cities and townes teachyng in their Syngogues preachynge the glad tidynges of the kyngdome and healyng euery sickenes euery disease among the people Whan the blynde were departed there was an other miserable manne offered vnto hym who was vexed with a deuill whiche toke awaye the vse of his tonge that the man neither was wel in his wit to wishe for helth nor had no tonge to aske for it He therfore because he had neede of an other mannes fayth was offered vnto Iesus Whiche withoute any tarriyng cast out the deuil and furthwith the dumme spake The multitude marueiling at so great spedines of miracles ready in all kynde of diseases beyng neuer so incurable sayed among them selues There was neuer manne emong the Israelites that wrought so many miracles to easily CoÌ„trariwise the Phariseis blynded daylye with malyce more and more where as the thynges that were doen in the sight of all menne could not be denyed yet to the enteÌ„te they myght withdrawe from hym the mindes of the people that had him in veneracion they falsely slauÌ„der him that he casteth out deuils not by the power of god but by the myght of Belzebub the prince of deuils ThaÌ„ which vntrue slauÌ„der what could be a more mad thing As who should say one deuill driueth out an other or as who should say Belzebub the enemy of mankynd gaue lyfe to the dead health to the sicke sight to the blynde speche to the dum These illes cum from them oftentimes which Iesus of his goodnes hauing coÌ„passion vpon meÌ„ toke away with suche corporall benefites as might seÌ„sibly be perceiued preparing them for the capacitie of spiritual benefites But most meke Iesus was not offeÌ„ded with suche malicious reproch but deuised more for the health of all men because he sawe the Phariseis to whome it apperteyned to see for the healthe of the people so lyttell to helpe and succour that also they enuyed the commodities of others Iesus therfore as a good shepeherde walked thorough al cities and stretes laboring to heale both the soules and bodies of all men teachyng in their coÌ„gregacions and preaching the kingdome of heauen into the whiche none bee receyued but suche as be voyd of all diseases of the soule and healing also al kyndes of diseases and sickenesses But whan he sawe the people he was moued with compassion on them because they were destitute and scattered abrode as shepe hauyng no shepeherd Then saieth he vnto his disciples the haruest is plenteous but the laborers are fewe Pray ye therfore the lorde of the harueste that he wyll send labourers into his haruest Further whan Iesus sawe the multitude swarming on euery syde and euery day more thicke and now gredy of health and sincere doctrine and coÌ„nsidered withall that the Priestes Phariseis and Scribes vpon whoÌ„ the people hitherto did hang to do any thing rather then to preserue the people and that they were whole geuen not to the gâ—ory of God but to their owne glory to their owne lucre to theyr own bely and to their own pleasures in whoÌ„ if there wer any religioÌ„ it was but coloured and counterfaited so that it was very noysome vnto true religion and considered also that the people was but rude and grosse and yet in the way of amendment for they lokyng to be healed in their bodies folowed with a simple and plaine faithe glorified god and although yet they vnderstode not the doctrine of the gospel yet they did not reiect the same Contrariwise whan he coÌ„sidered the Phariseis and the Scribes where as they had the Prophetes and the law yet to be blinded with worldly desires and also to resist the doctrine of the gospel the good shepeherde was moued with pitie and compassion because he saw them lyke vnto wanderyng shepe skatered a sunder and destitute of a shepherd and running vnaduisedly hither and thither Iesus therfore coÌ„sideryng that in the Phariseis whiche played the wolues rather than the shepherds the flocke had no hope that the people through miracles was nowe sumwhat prepared to receiue the doctrine of the gospell he sayd vnto his disciples whom he had now well gathered together I see a great harueste but very few laborers The fame of the gospel is spred abrode euerywhere The feruencie of many is stirred vp whiche seme ripe and redy to heare the wisedome of the gospel But where be they that wil take vpon them to preache teache Where be they that will teache purely and sincerely neyther sekyng after glory of man nor after gayne and lucre but teachyng so sincerely as ye see me teache Truly suche a cumpany of men must not be neglected beyng kindeled with the desire of the heauenly doctrine What is than to be done but to desyre and require the lord of the haruest to thruste into his harueste the ydle and vnwilling laborers For the occasioÌ„ is now and lingeryng is daungerous I knowe that it is more pleasaunt for you to be with me but the tyme is at hand that ye must shewe some profe of your selues and that ye must begin to shew forth for the saluacion of other that whiche ye haue receiued of me The .x. Chapter ¶ And when his twelue disciples were called vnto hym he gaue them power against vncleane spirites and to caste them oute and to heale all maâ—er of sickenesse and all manner of disease The names of the twelue Apostles are these The first Simon whiche is called Peter and Andrewe his brother Iames the sonne of Zebedee and Iohn his
moue the hartes of all menne ¶ But wherunto shall I lyken this generacion It is lyke vnto children whiche sitte in the market places and call vnto theyr felowes and saye We haue pyped vnto you and ye haue not daunsed we haue mourned vnto you ye haue not sorowed For Iohn came neyther eating nor drinkyng and they saye he hath a deuyll The sonne of manne came eatyng and drynkyng and they saye beholde the glutton and the wyue bibbet a frende to the publicants and to the synners And wysedome is iustified of her children And yet I see many so obstinatly vnbeleuyng that neyther afrayed by the austeritie of Iohn nor allured by my curtesye and well doyng wyll receyue the thyng whiche they haue loked for nowe so long tyme by the promyse of the Prophetes What maner of generacion shall I call this Or by what comparison may I set it furth It is lyke vnto children sytting in the market place whiche with a common song crye thus to theyr felowes a farre of we haue song you plesaunt thinges vpon our pypes and ye haue not daunced we haue song you sorowfull thinges and ye haue not wayled We haue proued assayed one thing but diuers waies Neither waie hath been profitable vnto the vnbeleuers sower and vntractable Iohn minding to styrre vp this nacion vnto penaunce as it were with a sorowfullâ— song came furth with great austeritie hardnes of lyfe fasting abstayning from all delicate meates forbearyng wyne and drynkyng water And some lette not to saye that he is possessed with the deuill so farre they be from folowyng of him The sonne of man came furth minding to styrre vp this nacion to the loue of the heauenly doctryne as it were with a more merye song of the pypes â–ª and that he mygâ—t allure them the more with his gentilnes he hideth not himselfe in deserte places nor weareth no notable rough garment nor vseth no notable sower meates but framing hymselfe to all men and despising the cumpanye of no man eateth all maner of meates and drinketh whatsoeuer is set before hym and â—gayne they picke quarels falsely to reproue hym saying Beholde the great eater the wyne bibber the frende of the publicanes and synners They that be not moued with austeritie and roughnes he wont to be wonne by fayre speaking and gentilnes But this nacion by euery occasion is made wurse turneth euery remedy and medicine into a matter of greater disease and sickenes But by the moe wayes they be prouoked to health and saluacion the more euident it shall be to all men that they perishe through theyr owne malice and the wysedome of God by whose councell all these thynges be doen shall haue the prayse of righteousenesse emong her children when they shall see them that appered great menne and iust menne before the world to be repelled from the kyngdome of heauen for theyr vnbelefe contrarywyse when they shall see sinners Publycans harlottes heathen people humble and abiect to be receiued into euerlastyng saluacion for the redines of theyr fayth Than began he to vpbrayde the cities in whiche mostâ— of his miracles were doen because they repented not of their sinnes Woe vnto thee Chorazin Woe vnto thee Bethsaida For yf the miracles whiche were showed to you had been doen in the citie of Tyre or Sydon they had repented of theyr synnes long agene in sacke clothe and asshes But I say vnto you it shal be better with Tyre and Sydon in the daye of iudgement than with you And thou Capernaum whiche arâ— lift vp vnto heauen shalt be brought downe to hell For yf the miracles whiche haue been doen in thee had been shewed in Sodome they had remayned vntyll this daye But I saye vnto you that it shall better with Sodome in the daye of iudgement than with thee Here Iesus musyng in maner at the inuincible malyce of certayne people for the feare and example of others began to rebuke the cities whiche where as he had shewed many miracles and healed men taught so many thynges yet they were not styrred to repentaunce of theyr former lyfe saying Woe be to the Chorazin woe be to the Bethsaida for yf the wonders which haue been shewed in you had been seen in Tyre Sydon whiche cities ye abhorre as heathen and wycked long ago they beeyng contryte would haue doen penaunce in heerclothes and ashes And in the meane time ye stand in your owne conceyte because ye be of the flocke of Israel because ye sacrifyce not vnto Idolles because ye be not geuen to riot and excesse so opeÌ„ly and loocely because ye wurship one God because ye be the chyldren of Abraham because ye haue the lawe and the Prophetes but vnlesse ye repente you all these thynges shall turne into the heape of your damnacion For this I assure you in the daye of goddes iudgement when euery man shal be iudged of God not after opinion and hearesaye but accordyng to his diserte Tyrus and Sydon shall be more gentely handled than you They shal be the more easely punyshed because they were not styrred to repentauÌ„ce as ye be And thou o Capernaum which nowe standyng in thyne owne conceyte art in courage as high as heauen shalt than be plâ—cked downe to hell Thou reioysest with thy selfe as though thou were ryghteous and doest abhorre the dwellers of Sodome whiche in tyme paste were horriblye punished for theyr synnes but in the daye of iudgement theyr daÌ„nacion shal be more easy than thine For if those miracles had been wrought in Sodome whiche haue been shewed in thee they would haue satisfied by penaunce God that was offended with them and theyr cities had stande vnto this daye At that tyme Iesus answered and sayed I thanke the o father o Lorde of heauen and yearth because thou hast hyd these thynges from the wise and prudent and hast shewed them vnto baâ—es Uerely father so it was thy good will â–ª â—â—â—dinges are deliâ—ered vnto me of my father And no man knoweth the sonne but the father nor no man knoweth the father but the sonne and to whomsoeuer the sonne will reuele hym And when the disciples were returned vnto Iesus from theyr preachyng and told him cherfully that the matter came well to passe he teaching vs that whatsoeuer we do prayse worthy ought to be ascribed vnto God lifting hys iyes vp to heauen saide I thanke thee o father which art Lord of heauen and yerth and by whose wysedome all thynges be gouerned because thou haste hyd this heauenly philosophie from them that be high mynded and puffed vp with pryde through an opinion of theyr worldely wysedome and polycie and haste opened it to the litle ones to the meke and to fooles after the worldes iudgemente Truly so it is father for so it is thought best vnto thy gentilnes to teache that thou art not pleased with the stout and such as trust vnto their owne iustice and wisedome and that they be
hyd in the fielde whych a man hath found and hyd and for ioys therof goeth selleth al that he hath and bâ—eth the fâ—eld Besyde these to thyntent he myght the more kyndle and stirre the myndes of them that were hys to the desyre of theuangelicall godlines he added twoo other similitudes whereby he teacheth that the professyon of the gospell is a thyng not to bee desired lyghtly or after the common maner but that this onely thyng ought to be laboured for with great studye all other thynges sette aparte and that thys excellent good thyng must he purchased and obteyned by the losse of all your goodes Whiche thyng thoughe it chaunce not easilye to euery man yet whan it is once found it hath high felicitie And althoughe in the meane season be hyd emong men and setteth not furth it selfe yet he that hath it reioiseth secretly wyth hymselfe lokyng safely for that daye in the whiche the felicitie that is nowe obscure and darcke shall after bee made manifeste and open The kyngdome of heauen ê™ he is lyke to a treasure hyd in the fielde which if a man perchaunce do get he blabbeth it not abrode to others lest any take if from hym but ioying secretly reioysyng to hymselfe he goeth to the lorde of the ground and sellyng al that he hath and making asmuch monye as he can byeth the fyelde in the whiche he knoweth the greate or precious treasure is hyd and thynketh hymselfe happye to loose all hys meane possessions for to be enryched wyth one notable grounde although he know it not Agayne the kyngdome of heauen is lyke vnto a marchaunte man sekyng good pearles which when he had found one precious pearle went and solde al that he had bought it Agayne the kyngdome of heauen ê™ ye is lyke vnto a marchaunte manne whiche deliteth in goodly Margarites And when he hadde got a notable good one byanby he solde all that he had and bought it And he thoughte not hym selfe the poorer because he had now lefte him nothyng of hys olde ryches Naye than at the length he thought hymselfe ryche because he was priuie to hymself that he had in secrete possession a precious Margaritie whiche though it were but litle yet it passed the price and value of all the other possessions Agayne the kyngdome of heauen is lyke vnto a nette that is casâ—e into the sea and gathereth of al kynde of fishes whych whan it was ful men drue it to lande and sate downe and gathered the good into vessels but caste the bad awaye So shall it be at the ende of the worlde The anâ—els shall cum and seuer the bad from among the good and shall cast them into a fornace of fyer there shal be waylyng and gnashyng of teeth Unto these he added also an other parable not vnlyke vn to the parable of the wheate and cockels exortyng hys disciples whome of fyshers he made apostles that is to saye fyshers of men that they shoulde studye and endeuor to allure and drawe manye to the professyon of the gospell and that they shoulde not byanby caste awaye and destroye the yll mengled with the good but saue them and kepe them to be punished of theyr iudge yf after that al thinges were proued they woulde not repente â–ª Againe the kingdome of heauen ê™ he is like a net caste into the sea whiche beyng spred abrode dothe take and embrace all kynde of fyshe Whyche when they nowe perceyue to be full than they drawe it to the banke and nowe syttyng vpon the drye lande choose the good fysshes and put them in theyr vesselles the yll and vnprofitable fishes they caste awaye So shall it bee in th ende of the worlde The angels shall go furthe and loke aboute what the net of the gospell dothe take and drawe They shall not suffer the good to be mengled with the yll any more in one net but they shall esteme euerye man by his merites not by hys professyon They shall seperate the yll from the cumpany of the good and shall lay vp the one safely for theyr maister the other they shall caste into a burnyng fornace there shal be intollerable tormente whiche shal be testified vp wepyng and gnashyng of teeth Iesus sayeth vnto them haue ye vnderstande all these thynges They saye vnto hym yea lorde Then sayde he vnto them â–ª therfore euery Scribe whiche is taught vnto the kyngdome of heauen is lyke vnto a man that is an householder Whiche bryngeth furth out of hys treasure thynges newe and olde Iesus to thyntente he myght the more surely fasten these saiynges in the myndes of his disciples he asked of them whether they vnderstode these thynges well When they made aunswere that they vnderstode them he added yet an other parable wherby he monished them that these and manye suche oughte to be learned and surely remembred to the intent that by and by vpon euery occasion they myght redily take them furth whether the hearer should be allured with rewardes or ells put in feare by the feare of punishemente For the breste of the euangelicall preacher ought to be as it were a certayne store house and a ryche and a plentiful treasure from whence they maye easely take out diuers thynges sumtyme out of the bookes of the olde testament sumtime oute of the euangelicall Philosophy as shal be moste expedient for theyr hearers For one thyng muste not be spoken at all tymes nor after one fashyon nor all men be not moued with all thinges Therefore they haue nede of a certayne ryche treasure furnished with all kynde of learnyng The parable is thus The Scribes of the Iewes ê™ he when thei bee consulâ—ed make aunswer out of their bookes But whosoeuer wil be a cunnyng Scribe in the kyngdome of heauen it is not sufficient for hym to bryng furth olde thynges vnles he bryng furth newe also lyke a certayne riche householder whiche hath all thynges in hys treasure whether a man desyre â—ewe thynges or whether he woulde haue olde thynges to satisfie and contente all men And it came to passe that when Iesus had finished these simylitudes he departed thence And when he came into his owne countrey he taught them in theyr sinagogues insomuch that they were astonied and sayde whence cummeth this wisedome and power vnto hym Is not this the carpenters sonne Is not his mother called Marie his brethren Iames and Ioseph and Simon and Iudas and are not all hys sisters with vs Whence hath he all these thynges And they were offended at hym Iesus sayd vnto them A prophete is not wythout honor saue in hys owne countrey and in hys owne house And he dyd not manye myracles there because of theyr vnbelefe When that Iesus had taught sufficiently with these diuers parables bothe the people and hys disciples he wente into his countrey that is to Nazareth that by often chaungeing of the place the doctrine of the gospel myght be the farther spred abrode In the
notwithstanding of one consente and agreemente to lye in wayte for Iesus And craftely they require him to shew some token from heauen as thoughe hereafter yf he woulde haue so done they woulde haue beleued in him where as they wente about nothing els but to seke occasyon to reproue hym But Iesus when he perceyued that after so many miracles they remained yet in their malice mourned in the spirite and sayde Ye hypocrites vtteryng one thyng with your mouth and cloking another in your hart in lesse thinges when ye marke heauen ye can tel before what weather shal folow the day after For whan ye see the sunne go to glade ye say to morowe shall be fayre wether for the ayer is cleare and bright Againe when ye see the sunne rise in the morning by and by ye geue sentence that that shal be a foule and a boystiouse day because the lowring ayre is red Whan ye see the fashion and countenaunce of heauen ye can gesse whether the time will be mete for iourneing rowing sowing or mowing or for any other thinges apperteyning to the vse of the body And are ye so dul and negligeÌ„t in knowlege of the time that maketh for your soules helth â–ª Ye haue the scriptures ye see what thynges be done ye see howe the worlde is renewed and vnderstande ye not yet that the tyme spoken of beâ—ore by the Prophetes and looked for so long tyme is nowe at hande Of one signe ye geue sentence of fayre or foule weather of so many signes whiche ye see dayly doe ye not perceiue the thing that is present If ye would haue bene made better by wonders and myracles ye would haue beleued me long agon Now ye require a signe and a token to be the worse thereby O naughtie and adulterous generacion which goeth farre out of kinde from her forefathers of whose tytles she magnifieth her selfe She seketh craftely for a wondre out of heauen to pycke a quarell and to reproue it But in tyme to come she shall haue a signe that she shall feare and not reproue In the meane time she shall haue no signe nor wondre but out of the earth whiche shal frustrate and disapoynte all theyr endeuoures when they shall see hym alyue agayne whome they thoughte to bee dead and buryed It seemeth a monstruouse thyng vnto them whiche chaunced to the Prophete Ionas they shall haue a lyke monster but more wondrefull By this riddell and darke fygure the Lorde Iesus signified that he should be first slayne buried of them whome they thoughte to be nothyng elles but man and furth with shoulde ryse agayne through the power of God ¶ And he left them and departed And whan his disciples were come to the other syde of the water they had forgotten to take bread with them Than Iesus sayd vnto theÌ„ Take hede and beware of the leauen of the Phariseis the Saduceis But they thought in theÌ„selues saying we haue taken no bread with vs. Whiche when Iesus vnderstode he sayde vnto them O ye of litle fayth why take ye thought within your selues because ye haue broughte no bread Do ye not perceiue nor remeÌ„bre the .v. loaues when there were fiue thousand men and how many baskettes toke ye away Neyther the .vii. loaues when there were .iiii. thousande men and how many baskettes toke ye away How happeneth it that ye doe not vnderstande that I spake it not to you concernyng breade that ye shoulde beware of the leauen of the Phariseis and Saduceis Than vnderstoode they â—owe that he had them not beware of the leauen of bread but of the doctrine of the Phariseis and of the Saduceis Iesus therfore leauing them with their blindnes went ouer the water by ship the disciples had forgotten to prouyde theÌ„selues of bread before they entred into the shippe For they had but one lofe in the shippe Iesus therefore to put them in remembraunce saide take diligent hede and beware of the leauen of the Phariseis and the Saduceis noting and touching darkely their Iewishe supersticioÌ„ because they thought it a great matter to eate these meates or those meates whereas they were taughte beefore that man was not defyled with the thynges that entred into the mouthe The dysciples althoughe they vnderstoode not what it mente were yet monished with thys saying that they had forgotten to put vitayle in their shippe Iesus therefore chideth them beyng carefull for thys thyng blamyng theyr dulnesse whiche taughte so often both with sayinges and dooinges vtterly to cast out of theyr mynde carefulnesse for vitayle yet were incumbred with carke and care for suche manner of thynges O ê™ he ye that so litell truste to me why dooe ye vexe youre mynde with thys carefullnesse that ye haue forgotten breade as who sayeth we shall lacke any thyng althoughe ye prouyde not for it Dydde not I teache you that firste of all the kyngdome of God muste bee soughte for and that these thynges shall be cast vnto you Haue ye not seene now twyse that such a great multytude lacked not meate So many wayes taughte and monyshed vnderstande ye not yet remembre ye not yet Is youre herte yet blynded with suche manier of cares and see ye not after the Phariseys fashyon that whiche ye see with youre iyes and that whiche ye heare with youre cares ys yt as though ye hearde it not haue ye forgot that whiche was lately done your selues being not onely witnesses but also ministers When that fiue thousande men were fully fed with .v. barely loaues two fyshes the numbre of geastes being so greate the preparacion so small howe many baskettes dyd ye fyll of the scrappes whiche remayned of the feaste They aunswere hym twelue And agayne when fower thousande men were fylled with seuen loaues and a fewe fishes ye beeyng the dystrybutoures howe many baskettes filled ye with the scrappes they aunswere seuen Why doe ye not yet vnderstande the maner of my speaking whiche ye tourne to the care of bodely thinges whereas my talking studieth and prouideth for the mindes rather then the bodies Now ye shoulde of your selues haue coniectured what my riddel ment when I sayde beware of the leauen of the Phariseis and Saduceis I had nowe taught you that it little skilled what kynde of meate we eate I had nowe diuersly declared and beaten vpon it that they whiche haue in hande the matter of the ghospel shoulde vtterly cast away suche vile cares The disciples beyng more attent and diligent by this litle chyding vnderstode that Iesus ment that they should take hede diligently and baware of the doctryne of the Phariseis whiche had nothyng that was syncere and clean but was corrupte with ambicyon auaryce enuie and other vyces Whereas the doctrine of the ghospell tasted of no suche thyng For theyr doctrine doeth rather infecte man than fede hym and therefore it must be taken hede of dilygently because they bee woonte for to deceiue vnware and symple men by the
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
aunswered in this maner why callest thou me good or why doest thou aske me of good But yet if thou desirest to be receiued vnto the eternall lyfe kepe the commaundementes And whan the yong maÌ„ asked what the commaundementes were for he had heard hym teache that the preceptes of Moses lawe bee not enough to obteyne the kyngdome of heauen Iesus to plucke awaye from all men the truste of the lawe aunswered Thou shalt not kyll thou shalt not commit aduoutrye Thou shalte not steale Thou shalt not beare false witnesse Honoure thy father and mother and loue thy neyghbour as thy selfe Than the yong manne beyng sumwhat chered sayd All these haue I kept from my chyldehode what lacke I besyde He loked that Iesus should haue aunswered him Thou lackeste nothyng But the Lord shewyng what difference there was betwene the Iewishe righteousnesse and the righteousnesse of the ghospel betwene a good Iewe and a good Christian manne sayed If thou wylte be perfecte goe and sell all that thou haste and geue the money to the poore thou shalt not lese thy money though it be dispersed among many So to disperse it is to laye it vp For in the stede of worldly riches thou shalte haue a better treasure in heauen When thou hast doen this beyng now at libertie and dispatched of all heauy cariage bare and pore cum and folow me beyng also bare and poore When Iesus sayth yf thou wylt he shewed that it was a great matter but he added â—he rewarde Thou shalte haue a treasure in heauen Anon he moued hym to the loue of perfecte godlinesse Cum folow me Whan the yong man heard this communicacion he wente awaye with a discouraged and heauye mynde because he was a Lorde of muche possessions and he thought it hard to leaue theÌ„ all at once He desired to get euerlasting lyfe he desired the honour of perfeccion but the thornes of richesse ouerwhelmed choked this affeccion whiche was a good seede Therfore he departed home heuily not vnderstanding that Iesus did not condemne riches but the affeccion and loue and carefulnes of riches to which they caÌ„ scarcely be any lesse then bonde that haue them And he woulde not that alwaies they shoulde be forsaken but yet alwayes set lyttell by yea and forsaken also yf they at any tyme withdrawe vs from the loue of the ghospell ¶ Than Iesus sayth vnto his disciples verelye I saye vnto you it shall bee harde for the ryche to enter into the kingdome of heauen And agayne I saye vnto you it is easier for a Camell to go thorough the iye of a nedle than for the ryche to enter into the kyngdome of God Whan the disciples heard this they were excedyngly amased saiyng who than can bee saued But Iesus beheld them and sayed vnto them with men this is vnpossible but with god all thynges are possible Whan the yong man was gone Iesus tournyng to his disciples for he shewed this sight for them because they shoulde at no tyme repente them of their pouertie nor bee entangled with the loue of moneye howe harde a thyng it is ê™ he for a ryche manne to enter into the kyngdome of heauen Signifiyng that the desyre of moneye and the desyre of the Euangelicall phylosophye hardely agree together because the one requireth the whole man the other taketh vnto it almost the greatest part of maÌ„ And to make the difficultie of the thing the greater his disciples musing muche he said more Yea ê™ he I say more vnto you It is more easy for a Camel to go through the iye of a nedle than for a riche man to enter into the kyngdome of heauen For the gate is lowe and straight it receiueth no Camels laden with burdens of rychesse For so he reproued the couetous riche men vnto whom riches be rather a burden than profit which they beare for others rather thaÌ„ for themselfes This saying because it was not well vnderstande of the Apostels put in their myndes a certayne heauynesse because they were sory that so many men for riches sake should be shut out from the kyngdome of heauen Therfore whan the disciples maruayled muche what it shoulde meane that Iesus spake of the Camell and the iye of the nedle they aske him If it be so who than can be saued For howe many men are there whiche can cast awaye the ryches that they haue or not wysh for them yf they haue none But Iesus beholdyng them to thintent he would asswage the heauines that they had conceyued in their mynde declareth that there is sum hope for ryche menne also to cumme to the kingdome of heauen To men ê™ he this is impossible nolesse than for a Camell to goe through the iye of a nedle but to God nothinge is impossible Onely he chaungeth the myndes of ryche men that they wyll cherefully eyther cast awaye that whiche they do possesse or els possesse theÌ„ as coÌ„mon and not proper euen ready to â—aue them yf the matter of the ghospell at any tyme require the same For why should it greue them to despise ryches whom it greueth not to bestowe theyr lyfe ¶ Than aunswered Peter and sayed vnto him â–ª Beholde we haue forsaken all folowed the â–ª what shall we haue therfore Iesus sayed vnto them Uerely I saye vnto you that whan the sonne of manne shall sitte in the seate of his maiestie ye that haue folowed me in there generacion shal sit also vpon twelue seates and iudge the twelue tribes of Israel And euery one that forsaketh house or brethren or systers or father or mother or wyfe or children or landes for my name sake shall receyue an hundred folde and shall â—nheriâ—e euerlastyng life but many that are firste shall be last and the last shal be firste This communicacion whiche Iesus had with the yonge man sell that thou hast and folow me made Peter to haue sum good hope whiche although he wer not riche yet that that he had he left it cherefullye bothe his shyppe and his nettes and folowed the Lorde Lorde ê™ he beholde we haue doen that that thou requyredst of the yonge man we haue lefte all thynges and folowe the what rewarde shall we haue therfore But Iesus willing to shewe that this highe prayse was not offered to riche men onelye but also to poore men whiche gladly forsake whatsoeuer they haue for the gospell sake for as much as this vertue is more estemed of thaffeccion of the leauer than of the greatenes of the thyng that is left did not reiecte the saying of Peter although it was to high and stoute for so symple a matter but teachyng that no small rewarde shall be rendered for such small thinges lefte of and forsaken with a good will sayethe This I warraunte you that ye whiche haue forsaken nothyng for my sake but your boates and your nettes but yet with suche a will that ye would haue forsaken very greate richesse for my
sake and hither to you beeynge bare and poore haue folowed me lykewyse bare and poore if ye perseuer and continue in the worlde to cum when the dead shall ryse and euerye man shall receyue rewarde after his desertes and whan that the sonne of maÌ„ his humilite that ye nowe see set aparte shal sitte in the seate of his maiestie ye fysshers than beyng partakers of honor whiche are nowe partakers of afâ—iccions shall sit in twelue seates and shall iudge the twelue trybes of Israel because they cumming of the same stocke hauyng knowledge of the same lawe prouoked with the same miracles and benefytes yet by no meanes coulde be brought to beleue whereas ye meane persones and vnlerned by and by at my simple bidding haue lefte yea those thinges whereby ye susteyned your life And this rewarde shal not be yours onelye but whosoeuer for the profession of my name forsaketh his house his brothers or sisters his father or mother his wyfe or chyldren his landes or anye other possession he shall not lose that whiche he lefte for my sake insomuche that he shall haue a greate gayne therby For in this worlde he shall receyue an hundred folde for the thinges that he hath lefte and in the tyme of resurreccion he shall possesse euerlastyng life For in the stede of the thinges that he hath left the whiche bee casuall and vyle possessions he shall possesse here in the meane tyme that precious Margaryte of the euangelicall mynde whiche is to be estemed and compared with no marchandise of this worlde In the stede of one house that ye haue left the doctrine of the ghospell shall make open vnto you a numbre of houses thorough out the worlde For one piece of grounde manye groundes shall serue your necessities for one father or mother ye shall haue so manye as there shal be olde men and olde women whiche ye shall conuert vnto the ghospell Ye shall haue so many brothers systers sonnes and daughters as your equals or yongers shal be whiche by your prechyng ye shall bryng to euerlasting life These shall geue vnto you euery where of theyr owne accorde yf ye shall neede anye thyng and theyr affections shall far passe thaffeccions of theÌ„ whom onely kinred of bloud hath ioyned vnto vs. For the kinred of the felowship of the ghospell is more nere than fleshly affinitie and they loue more vehementlie whom godlines hath coupled together than they whom carnall byrth hath ioyned together Unto this great rewarde that shal be added also whiche is the greatest of all that for thynges whiche shortely shall perishe ye shall possesse euerlastyng life I say not this that the profession of the ghospell doth teach vs to despyse them whom nature hath ioyned vnto vs but suche maner of affeccions muste be neglected as often as they withdrawe vs from euerlasting saluacion This great felicitie is set furth indifferently to all men There is no difference of fortune condicion age or person But in this estimacion and iudgement which shal be made of God the equall iudge many shal be last whiche seme nowe to be first Contrariwise many whiche seme now vile and of no reputacion with men shal there be counted chiefe There shal be preferred a common woman before a Scribe a Publican before a Pharisie an heathen before a Iewe a poore manne before a ryche a plough manne before a king and they that semed nexte to the kyngdome of heauen shall enter in last and they that semed farre of shall enter in firste The heathen men throughe fayth shall goe before the Sinagoge through vnbelefe shal be set besyde ¶ The .xx. Chapiter For the kingdome of heauen is like to a man that is an householder whiche went out earely in the morning to hyre labourers into his vineyarde And whan the bargayne was made with the laborers for a denary a daie he sent them into his vineyarde And he wente out about the thirde houre and sawe other standyng ydle in the market place and sayed vnto them go ye also into the vineyarde And whatsoeuer is right I will geue vnto you And they went theyr waye Agayne he went out about the sixte and ninthe houre and did lykewyse And â—bout the eleuenth houre he went out and founde other standing ydle and sayed vnto them why stande ye here all the daye idle They say vnto him because no man hath hâ—ted vs. He sayeth vnto them go ye also into the vineyarde and whatsoeuer is right that ye shall receyue ANd because it semed a darke riddell that he spake concerninge the first and the last he declareth the thing that he spake with a parable whereby he sheweth that men were called to the keping or obseruing of righteousnes in diuers ages and yet al the seruauntes of righteousnes haue one and the same rewarde of euerlasting saluacion so that they whiche be called labour diligently in the vineyarde of righteousnes For they haue no lesse whiche be called in the time of Christ than they whiche be called in the time of Abraham or Moyses or Dauid And they haue no lesse whiche be called and drawen to the seruice of the gospell being aged than they whith be children or yong men The one and the same denary and rewarde of euerlasting lyfe is geuen vnto them al. And yet they yâ— came late seme to haue greater honour by this that the liberalitie of the lorde maketh them equall to them whyche came before The Iewes were firste called but yet the Gentiles called afterwarde be not onelye made equall vnto them but also preferred before the vnbeleuing Iewes The parable is after this sorte The kingdom of heaueÌ„ ê™ he is like vnto an householder whyche wente abrode earely in the mornynge to hier workemen into his vineyarde And getting certayne and bargayning with them that they shoulde haue eche of them a denary a piece for theyr dayes worke sent them into his vineyarde He wente out agayne aboute three of the clocke and when â—e same certayne stande idle in the markete saide vnto them go ye also into my vineyard and I shall geue you that shall be mete He went oute agayne about sixe of the cloke and agayne aboute nine and did likewyse as he did at one and three of the clocke Againe going out aboute three of the clocke towarde night he founde certayne other in the market to whome he sayed why stande where all day idle They saye because no man hath hired vs. He sayeth to them go ye also into my vineyard ¶ So whan euen was cum â–ª the lorde of the vyneyard sayeth vnto his stewarde Call the laborers and geue them theyr â—yer beginning at the laste vntill the fyrste But whan they did cum that came about the eleuenth houre they receyued euery man a denary And whan the firste came also they supposed that they shoulde haue receyued more and they also receyued euery 〈◊〉 a denarie And whan they had receyuyd it they murmured against the householder
people that went before and they that came after cryed saying Osanna to the sonne of Dauid Blessed is he that commeth in the name of the Lorde Osanâ—a in the highest The disciples departed they found true whatsoeuer Iesus had tolde them before By and by at the mencion of the lord the beastes wer let looce where as neyther the Lorde was there presente nor the disciples made any countenaunce of any autoritie that they had In dede the owners of the beastes knewe no suche thing but yet in theyr hertes they perceyued that he whiche was lorde ouer all commaunded this The disciples because the Lord should sit the more at ease cast on theyr clokes and so set him vpon the coltes backe whiche colte did beare the figure of the Heathen nacion beyng vncleane and filthy folowyng all yll desyres whiche whan it was once couered with vertues apostolicall and Iesus receiued vpon her backe ceassed any longer to bee vncleane ceassed to folow her old vices beyng made the bearer of him who purgeth and sanctifieth all thinges This she asse is the dame of the fole because healthe and redempcion cummeth oute of the Iewes but the same asse was fast tyed to the lettâ—e of the lawe Bare she was of euangelicall vertues but at the lordes biddyng they are both vntied and couered with the Apostles clothes The Apostles as yet vnderstoode not these thynges but yet this it was whiche was signified thereâ—â— and shoulde more playnely be vnderstanded afterwarde When Iesus was now come to the foote of the hill a great multitude of men came out of Ierusalem to mete hym Yea and the multitude had suche a fauour vnto him that the moost parte of them strawed the waye with theyr garmentes some cut downe boughes from the trees and strawed them in the waye Ferther the company that went before and also that folowed declaryng themselues to bee glad of his cumming sang vnto hym this saying out of the prophecie of the psalme Osanna to the sonne of Dauid blessed be he that cummeth in the name of the lorde Osanna on high Others cryed blessed be the kyngdome of our father Dauid the whiche is come Others cryed Blessed be the kyng of Israell whiche is come and they praysed God for the myracles whiche they sawe done by Iesus This honoure the Lorde Iesus who hadde euer to fore liued humble and lowe suffred to be geuen vnto hym whereby he declared that he shoulde not bee without the glorye of this worlde in case he were mynded to haue it but that he had rather to despise it than to embrace it to the ende it might bee so muche the more shame that it shoulde be sought for of suche as professe themselues to be his disciples where as he despysed it which onelye deserued it Yet this honor was mere and semely for the cummynge of hym who by his death shoulde redeme the whole worlde And whan he was cum to Hierusalem all the citie was moued saying Who is this â–ª And the people sayd This is Iesus that prophete of Nazareth in Galile And Iesus went into the temple and cast out all them that solde and bought in the temple and ouerthâ—ewe the tables of the money chaungers and the seares of them that solde doues and sayd vnto them It is wrytten My house shall be called the house of prayer but ye haue made it a den of theues And the blynde and lame came vnto hym into the temple and he healed them Therfore when Iesus entred into Hierusalem with this straunge and vnwoonte pompe the whole citie was moued with this vncouthe syght saying What man is this The multitude whiche folowed him aunswered This is Iesus the Prophete of Nazareth the citie in Galile This they thought a goodly prayse although that it was farre vnder his maiestie For the people as yet coulde suppose nothyng of hym aboue man And Christe dyd purposely so ordre his lyfe that he vttered not openly his godlye nature whiche he shoulde haue persuaded in vayne yf they had seene hym afterwarde suffer deathe Therefore with this rufflyng Iesus entered into the temple and there furthwith began to vse a certayne kyngdome When he sawe in the temple a fashion of a market sum selling sum biyng and the changers of money sitting Iesus moued with the vngoodlines of the thing accordynge to the sayinge of the Prophete The zeale of thy house hath eaten me he made a whip of litle coardes and droue all the byers and sellers with theyr marchandise out of the temple he cast downe the tables of the money changers and scatered theyr money vpon the grounde he cast downe the seates of the doue sellers alleging furth of Esay a iust cause of his griefe who sayeth in the person of God My house shall be called the house of prayer but ye haue made it a den of theues By this act Iesus mente an other thynge For that the temple was polluted with marchandyse of bullockes shepe goates and doues did not so greatly moue hym but it was hys mynde to shewe that auaryce and lucre would be a deadly poyson vnto his church in time to cum whiche was figured by that temple whose religion should shortlye after be abolished For at suche tyme is the temple which is consecrate to offer vp to God spirituall sacrifice turned into a denne of theues whan vnder the pretense of religion and priesthode the people is robbed For nothing can be sincere and holy where the loue of money doethe reigne And this mischiefe is than a thynge vntollerable when it is vsed vnder the roofe of the temple when rauine is couered with the shadowe of religion There was no sorte of men agaynste whom Iesus at any time shewed any more rigour then he dyd towardes these and yet hath he reserued the same vnto himselfe to be cast out when himselfe shall thinke best Then vnto Iesus being in the temple there came the blynde and lame whome the lawe barred from entryng into the temple But the temple of Iesus receyueth all whiche make spede vnto healthe For the blynde came that hauinge theyr sight they might see Iesus whome they hearde so spoken of The lame came that folowing his steppes they mighte come into the kyngdome of heauen As manye therfore as came to hym he healed them ¶ Whan the thiefe priestes and Scribes sawe the wonders that he did and the children crying in the temple â–ª and saying Hosanna to the sonne of Dauid â–ª they disâ—ayned and sayed vnto him hearest thou what these saye But Iesus sayeth vnto them Why not Haue ye neuer red Out of the mouth of infantes and sucklinges thou haste ordeyned prayse And he lefte them and went out of the citie vnto Bethallia and abode there The chiefe Priestes and the Scribes thorough those thinges wherby they ought at last to repente were the more kyndled with burning in enuye when they sawe the people reioysing so louingly on euery syde and sawe the greate power in
healing of the lame and blinde and authoritie in casting out of marchandise no manne beeyng so bolde to resist and the children also crying in the temple Os Anna to the sonne of Dauid Thei taking these thinges greuously monished Iesus to cease that crying els it would cum to passe that he shoulde seme to acknowleage suche honour of which they iudged him vnworthy wher as it shoulde haue been theyr partes rather more greâ—ely to prayse hym and to speake well of him whiche beyng auncient men and skilfull in the law and the prophecies seeyng so many miracles myght vnderstande that this is Messias whom they loked for so long tyme. Nowe the children by the instigacion of nature or rather by the inspiracion of God spake that thinge whiche they could not vnderstande for lacke of age Therfore they blinded with enuy and drunken with anger saied vnto him hearest thou what these children saye But Iesus stopping their mouth with a testimonye of scripture dyd ye neuer reade ê™ he of the mauthe of infantes and sucklinges thou haste made perfecte thy prayse will ye therefore that I should shut their mouthe whiche God hath opened to prayse his glory I say vnto you God will not suffer his prayse to he had in silence through your enuye in so muche that if these holde theyr peace the stones wil crye whose hardenes ye excede Therfore Iesus leuyng them with their enuy departed and goyng out of the citie of Ierusalem went vnto Bethania and there tarryed ¶ In the morning as he returned into the citie agayne he was an hungered and whan he had spied a figâ—ree in the 〈◊〉 he came to it and founde nothing theron but leaues only and saied vnto it Neuer fruite growe on the hence forward And anon the figâ—ree wythered away And whan his disciples sawe it they maruayled saying how soone the figgetree is wishered Iesus answering sayed vnto them Ueâ—ely I saye vnto you If ye haue fayth and doubte not ye shall not onely do this that is happened vnto the figgetre but also if ye shal saie vnto this mountaine 〈◊〉 and 〈◊〉 thy selfe into the sea it shall be doen. And all thinges whatsoeuer ye aske in prayer yf ye â—eleue ye shall receyue them In the mornyng by the waye as he returned vnto the citie he beganne to wexe hungry And when he sawe a figtree nere the waye he came towarde it as hoping to haue sum foode And when he câ—me at it he founde nothyng on it but leaues Therefore as beeyng greued that he was deceyued of his hope he cursed it saying Neuer man see fruite of the hereafter And whan the disciples returned agayne the same way seing the figgetree whiche Iesus cursed than to he withered and the leaues fallen of maruelled and saied vnto him behold the figgetree whiche thou diddest curse is now withered Iesus suffered this to be doen for this purpose that he might inculcate diligently faythe vnto his disciples withoute the whiche he knewe that his death shoulde be vnprofitable to menne For he thyrsted maruelouslye after the healthe and saluacion of mankinde and now desired and longed for his death But whereas he founde an apperauÌ„ce of religion in the Iewes he found not the fruite of fayth which only he hungered for Unto his disciples therfore marueiling at the figge tree so sodenly withered he made answere on this wyse why maruayle ye at this whiche is no greate matter a figge tree to wyther the might of faythe can doe more whiche yf ye possesse both stronge and constante ye shall not onelye doe whiche ye sawe chaunce vnto the figge tree but also yf ye saye to this hill remoue the from thy place and go into the sea youre commaundemente shall be doen forthwith And whatsoeuer ye shall aske in your prayers so that ye haue a sure trust ye shall obteyne ¶ And when he was cum into the temple the chiefe priestes and elders of the people came to hym as he was teaching and sayed By what auctoritie doest thou these thinges And who hath geuen the this auctoritie And Iesus auswering sayed vnto them I also will aske you a certayne thyng whiche yf ye tell me I will also shewe you with what authoritie I do these thynges The baptisme of Iohn whence was it â–ª from heauen or of men But they thought with themselfes saying If we say from heauen he will saye vnto vs Why thâ—n did ye not beleue hym But if we say of men we â—eare the people For all men take Iohn as a Prophet And they answering to Iesus sayed we cannot tel And he sayed vnto them 〈◊〉 I do tell you with what aucthoritie I do these thinges And when he entred into the temple and taught the people the chiefe priestes and certayne of the Seniours of the people not suffering him to be there in his kyngdome freely go vnto him and saye By what authoritie doest thou these thinges And who gaue the this authoritie For sith no manne gaue hym this authoritie either he must say that it was geueÌ„ him of God or els of Belzebub If he had saied of God he shoulde haue saied trueth but he shoulde haue doen nothing but prouoked theim For they aske not that they will beleue whiche might appere by the thing it selfe but falsely to reproue and blame Iesus therfore not ignorant of this thing requiâ—ed their question with an other as though a man shoulde dryue out one nayle with an other I will aske you ê™ he a certayne thyng and if ye answer me to that I will answer to your question The authoritie whereby Iohn did baptise from whence came it vnto him from heauen or from men They toke deliberacion with themselfes what they should answere For they sawe it was a question with two pikes and that they must nedes fall vpon the one They thought in their mindes yf we say from heauen he will forthwith say vnto vs why than did ye not beleue him for he preached the kingdome of God and witnessed with me But yf we saye of men it is to be feared leste the people will make a sedicion because all menne toke Iohn for a Prophete Therfore leste they shoulde be reproued they made answere that they coulde not tell Than spake Iesus And I wyll not tell you ê™ he from whence I haue this authoritie ¶ And what thynke you A man had two sonnes and came to the firste and sayed Sonne go to day and worke in my vineyarde â—e answering sayd â–ª I will not But afterwarde he repâ—uted and wente Than came â—e to the seconde and sayed likewyse And he answered and sayed I will sie and wente not Whether of them twayne did the will of the fatherâ— And they say vnto him the first Iesus sayeth vnto them verely I say vnto you thaâ— the publicans and harlottes got before you into the kyngdom of God For Iohn came vnto you by the waye of righteousnes and ye beleued hym not and the publicans and harlottes dyd
sonne of man cummeth in hys glory and all hys holy angels with hym than shall be sit vpon the seate of hys glory and before hym shall be gathered all nacions And he shall separate one from another as the sheperde doeth seperate the shepe from the goates and shall set the shepe on the ryght hande but the goates on the lefte hande The whyche thyng he dyd also farre more manifestly and clerely in his last narracion where he layeth before theyr lyes bothe the maiestye of his cummyng and the separacion of the good from the yll whyche nowe lyue in the churche mixte together and also the dyuerse desertes and rewardes of bothe partes shortly he setteth before theyr iyes the whole maner of the latter iudgemente knowyng and consyderyng that the day of his deathe was nowe at hande to the intente his disciples being instructed with so many lessoÌ„s should in no case discourage theyr hartes for the shamefull death of the crosse but should comforte and solace this present affliccion and shame with the consideracion of the felicitie and glory to cum And also that thei should not go aâ—out or withe any vengeaunce to the yll and wicked men forasmuche as they knew that according to theyr desertes in that iudgemente they shoulde bee punished eternally When the sonne of man ê™ he whome ye shall see shortely most low and abiect shall cum in his maiestie the companies of al angels gardyng him than he shall sit as iudge ouer all in the seate of hys maiestie and al the nacions of the whole worlde shal be called before hym For no man be he high or low can escape that iudgemente Thys shal be done not by mans coniectures but by the exact iudgemente of god vnto whose iyes all thynges be open And first he shall seperate the good from the yll lyke as the sheperde when he numbreth hys flocke dothe shed the shepe from the goates And he shall sette the shepe that is the innocentes and well doers on the ryght hand and he shall set the goates that is the hurteful and yll doers on the lefte hand And so the whole number of men deuided into two rayes or sortes as a iust iudge he wil shewe vnto bothe a iuste cause of his iudgemente that the good maie know by what well doynges they haue attained vnto so great felicitie and the yll may heare with what offences they haue deserued euerlastyng punishemente Then the kyng shall saye vnto those that be on hys ryght hand Cum ye blessed of my father possesse ye the kyngdome prepared for you from the begynnyng of the worlde for I was an hungred and ye gaue me meate I was athyrste and ye gaue me drinke I was harbouâ—lesse and ye toke me in I was naked and ye clothed me I was sicke and ye visited me I was in prison ye came to me Than the iuste shall answere saiyng Lorde when dyd we see the hungry and fed thee or athyrst and gaue the drynke And whan did we see thee harbouâ—lesse and tooke thee in or naked and clothed thee or whan dyd we see thee sycke or in prison and came vnto thee And the kyng answeryng shal saye vnto them verely I saye vnto you in asmuche as ye haue done it vnto one of the leaste of these my brethren ye haue done it to me And salutyng the sorte on the ryght hande with a mylde and a merye chere shall saye Cum my frendes whome the worlde tooke for vyle and execrable but whom my father taketh for honourable and prayse worthye Now for the illes and displeasures whych ye haue suffered for my sake take the inheritauÌ„ce of the heauenly kyngdome whiche by the diuine prouision and counsell was prepared for you of God the foreknower of all thynges before the world was made With this so great rewarde it is thought good to recompence the workes of your greate loue towarde me leste ye myght thynke that they were lost For in tymes paste when I was hungrye ye gaue me meate whan I was thyrsty ye gaue me drynke whan I was a straunger and nedye of harboure ye toke me into your houles whan I was naked ye couered me whan I was sycke ye dyd visite me whan I was in prison ye came to comforte me ye gaue me youres suche as they were nowe I on the othersyde do communicate and geue vnto you my whole kyngdome whiche is common to me and my father Whan these thynges shal be hearde of the iust menne whiche doethe so vse the workes of charitie that in maner they knowe not that they haue dooen them they shall aunswere hym saiyng Lorde when sawe we thee hungrye and fed thee thrysty and gaue thee drynke Whan saw we thee a straunger brought the into our house or whan dyd we couer the beyng naked Whan dyd we visite thee beyng sicke Whan dyd we cum vnto thee beyng in prison Than the kyng shall saye openly that he would it to be accounted doen to hym what soeuer is geuen to any one of them whome the worlde despiseth for theyr pouertye and lownes yet he despyseth them not insomuch that he did vouchsafe to honour them with the name of brethren Certaynely shall he saye I saye vnto you althoughe I haue no nede of mans helpe whiche am lorde ouer all yet whereas ye haue doen these thynges for my sake to anye of these my poore litle brethren ye haue doen them to me ¶ Than shall he saye to those that shal be on the lefte hand Depart from me ye cursed into tyeâ— euerlastyng whyche is prepared for the deuill and hys angels For I haue hungered and ye haue not geuen me meate I haue thyrsted and ye haue not geuen me drynke I haue bene harbourlesse and ye haue not taken me in I haue been naked and he haue not clothed me I haue bene sicke and in prison and ye haue noâ— visited me Than shal theâ— also answere to hym and saye Lorde when did we see thee hungrye or thirsty or harbouâ—les or naked or sycke or in prison and did not minister vnto thee Than shall he answere vnto them saiyng verely I saye vnto you in as muche as ye did if not to one of the least of these ye dyd it not to me And they shal go into euerlastyng punishement but the iust into life euerlastyng Than with an horrible loke turnyng to them that shall stande on the lefte hand he shall geue a terrible sentence Goe awaye from me ye whome the worlde flattered and praysed but exectable and cursed of my father and me go into the fyer that neuer shall bee quenched whiche was prepared from the begynnyng of the worlde for the deuill and his angelles vnto whom ye hadde rather sticke then vnto me For whan I was hungrye ye gaue me not meate whan I was thyrsty ye gaue me not drynke I wandred and lacked harbour ye toke me not in I was naked ye couered me not I was sicke and in prison and ye did
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
theyr neyghbour as did his kinsfolkes who being grosse of capacitie through fleshly wisedom interpreted his heauenly wisedom to be nothing els but fury and madnes not that moued by worldly affeccions doe cause a man to leaue of any godly enterpryse or busynesse as his mother and kinsfolkes did He loueth a multitude whiche is desyrous to heare the ghospell and word of God wholy hangeth vpon the â—eliefe therof Wherfore whan the Lord Iesus was cum vnto the sea and there taught as he did before thither assembled again a great numbre of people insomuch that he was constrayned through the noyse hurly burly they made thrusting one another out of place to take aboate out of the whiche as it had bene out of a pulpet he taught them sytting thicke together on the shore as if it had bene in a round stage or place ordeyned for men to behold sightes shewes in Learne here thou art a preacher teacher of the gospell what is meant by this fygure Auoyde thou so the rablement of clamorous vnquiet people that yet thou cease not to do thy duetie in preachyng teachyng of goddes word When there is any ieopardy leste thou be thrust downe and ouerwhelmed with the trouble of worldly busynesse so that thou canst not now teache get the into the ship of the gospell whiche knoweth no maner of earthly rufflyng and out of that pulpit thou shalte quietly teache the weake and rude multitude Go not farre from the shore be nigh vnto the same alwayes atteÌ„peryng thy â—se asmuch as thou canst vnto the capacitie of the people For they are not as yet able to folow the. Fyrst of all thou must attempre thy doctrine according as theyr rude and ignoraunt myndes can awaye withall tyll suche tyme that they haue well profited therin For whom dyd Iesus teache out of the boate but a rude and an vnlearned multitude of all sortes of people ¶ And he taught them many thinges by parables and sayed vnto them in his doctrine Herken to behold there went out a sowier to sow And it fortuned as he sowed that sum fell by the waye syde and the fowles of the â—yer came and deuoured it vp Sum fel on stony ground where it had not muche earth and immediatly sprang vp because it had not depth of earth but assone as the Sunne was vp it caught heate and because it had not rootyng it widred awaye And sum fell among thornes and the thornes grewe vp chokedâ— and it gaue no fruite And summe fell vpon good grounde and did yeld fruite that sprang vp and grewe and brought forth sum thyrtie folde and sum sixtiefolde and suâ— an hundred folde And he sayed vnto them he that hath eares to heare let him heare He put furth vnto them parables that is to saye similitudes of thinges moste knowen to all menne For this is the playnest manour of teachyng and moste conuenable for the rude insomuche that it appeareth at the firste syght to the wyse of this worlde a chyldishe thing and to be laughed at But yet this manoure of teaching pleased the euerlastyng wisedome The Philosophers made all thinges darke vnto theyr hearers with argumentes fourmed by great arte and subteltie The Rhetoricians enforced mennes myndes with a meruaylous plentifulnesse of eloquent speache The Phariâ—â—â— gathered together certaine hyd misteryes farre excedyng the capacitie of the vulgar people But the Lorde chose vnto hym this kynde of doctrine as plainest and farre from all manour of playerlike ostentacion to the intent that all the glorie gotten by renewing of the worlde through the ghospell shoulde wholy appertaine and be ascribed to the might and power of God Wherefore he moued them by many parables to receyue with sincere beliefe cleane myndes the doctrine of the ghospell from whence the begynning of our saluacion procedeth And because it behoued to haue this thing fast setled and printed in all theyr myndes before he began to teache them he commaunded them diligently to attende and heare what he would saye Harken ê™ he yf anye haue eares to harken withall It is a fable and not a parable except a man geue eare therunto Neyther hath euerye manne cares to heare the parables of the ghospell whiche are subtelly plaine wyselye folishe and darkely manifest For they hyde heauenly wisdome vnderneth a vyle and folyshe coueryng Neyther thought Iesu it sufficient yf they gaue diligent eare he woulde also they shoulde beholde and see with theyr iyes those thinges that he purposed to saye Blessed are they that haue both pourged eares and cleare iyes when Iesus speaketh Beholde sayeth he there wente out into the fielde a certaine sowier to sowe his sede the whiche he had very pure and good And whiles that desyrous of plentifull increase he caste it euery where it chaunced that sum of it fell by the hye waye syde whiche ioyned vnto the fyelde And that sede because it remained still aboue grounde by reason the way was harde and seere the foules that thither came anon after picked vp and deuoured Agayne an other porcion therof fell vpon a stonye grounde whiche because there laye manye stones vnderneth couered with a litle moulde or duste sprang vp to tymely For the warmenesse of the weather brought it out of the grounde And anon as the heate of the Sunne waxed once feruente the corne that thus sprang vp before due season was hurte and partched therwith And because it coulde not for stones take rootyng but lacked rootes to drawe moysture out of the deapth of the earthe therwith to nourishe and defende it againste the heate of the sunne it widdered awaye before it came to earing Againe an other porcion of this sede fell vpon a grounde the whiche in dede was ranke and fertyle but yet ouergrowen with thornes briers Nowe when these thornes were once growen very thick in heigth and breadth it came to passe that the yong corne whiche sprang therof was smothered before it appeared in syght not for waÌ„t of moysture but for lacke of ayer And for this cause neyther had the sowier any profit hereof at all But yet for all this the labour of the same sowier was not vtterly frustrate and in vaine For there was summe of the sede that light vpon a good grounde and therof sprang grasse the which grewe and waxed vntill it came to it full ripenesse And of this sede there was not one vnfruitfull grayne notwithstanding that al yelded not like increase For there were many eares whiche of one grayne yelded thirtie summe other thre skore and a great sorte and hundred ¶ And when he was alone they that were about him with the twelue asked him of the parable and he sayed vnto them to you it is geuen to knowe the misteries of the kingdom of God But vnto them that are without all thinges happen by parables that when they see they may see and not discerne and when they heare they maye heare and not vnderstand
that hath not suche a one is he that hydeth his treasure and kepeth it to himselfe thesame shal not alonely be neuer a whit the richer therfore but also that thing whiche he thought he had for his owne vse and no mans els shall be quite taken from him Neither let this make you euer the slacker or worse wyllynge to distribute the gyftes of faythe yf the people be vnkynde and not aunswerable to your diligent endeuour Your wages shall be safe for you wyth God who the more that euery one of you hath trauayled in settyng foorth the ghospell the more bounteously will he rewarde hym in the worlde to cumme Albeit neither shall you in the meane tyme be vtterly defeated of your rewarde whiche are daylye more and more enriched with the riches of the ghospell ¶ And he sayde so is the kyngdome of God euen as yf a man shoulde so we sede in the grounde and shoulde sleape and rise vp night and daye and the sede should spring â–ª and growe vp while he is not aware For the earth bringeth forth fruite of her selfe first the blade then the eare after that the full corke in the eare â—ut when the fruite is broughte forth anon he thrusteth in the sickle because the haruest is cumme Moreouer the Lorde added another parable whereby he taughte his disciples that they should care for nothing els but onely go about with al that they might to haue the gospell spred abrode and preached thorowe out all the whole worlde tellyng them that haruest time shoulde once cum wheÌ„ it should please the Lorde The kingdome of the gospel sayeth he is after this manour as yf a manne shoulde sowe his sede and caste it vpon the grounde in the daye tyme Anon after that the sede is putte into the earth he that sowed it slepethe carelesse and taketh his reste And in the meane while that he is thus a slepe the sede groweth neuerthelesse both nyghte and daye with secrete encreasynges without mennes laboure and nowe springeth the corne and shoteth vp hasting vndoubtedlie of the owne accorde and by a certaine priuie operacion of nature to bring forth fruite Certes nature hath her degrees the whiche she alwayes after the seede be once sowen kepeth of course without the husbandmannes laboure For firste of all the sede after it is putrified in the grouÌ„d springethe vp into grasse That is the firste hope of encrease Then when the blade is shot vp therunto groweth an eare but suche a one as hathe as yet no corne in it At the lengthe the huskes of the eare are fylled full of wheat cornes And these thinges are so secretely wroughte by the procurement of nature that a man can not perceiue when they growe and yet senuÌ„blye perceiue that they haue growen and encreased Therefore when the corne is ripe he that sowed the sede thrusteth in his sickell to reape that is come vp because he knowethe that harueste tyme is already come By this darke parable the Lorde couertly taught his disciples the begynnyng goyng forwarde and consummacion or perfit code of al the whole gospell of the whiche thre partes himself woulde openlye perfourme bothe the firste and the laste with his visible bodie and the other that is to saye the goyng forwarde ordre with the inuisible grace of the holy ghoste For that same prince sowed abrode the sede of the gospell thorowe out all Iewry Anon as he had so done he slepte firste dyinge and then afterwarde risinge agayne into euerlasting quietnesse And thus farre foorthe springeth the sede of the gospell whiles he that firste sowed it is as it were a slepe secretly encreasethe bothe daye and night that is to saye both in prosperitie and in aduersitie what ocâ—asion soeuer be ministred eyther on theyr befalfe that promote and aduaunce it or els of suche as resiste the same For it cannot be chosen but that seede muste nedes cumme vp whiche he sowed whose will no man resisteth Moreouer where as there is nothinge in this worlde vnknowen vnto hym yet in that he suffrethe the worlde to make businesse agaynste the ghospell and his apostles to be persecuted and slayne he semethe vnto the faythlesse not to knowe what is here done and to be in maner aslepe whereas in very dede he doeth euen now by the inuisible power of his holy spirite more effectually worke all thinges in all He will not in visible forme retourne into the worlde vntyll the tyme that the ghospell beynge firste so muche enlarged and spreade abrode as he hath determined before and onelye knowethe it shal be all men shall see hym cum agayne vnder the selfe same forme and lykenes that he had when he ascended vp into heauen to deuide the godly and good people from the wicked and to laye vp the godly as good corne in the barne of euerlastyng quietnesse We see howe small begynnynges the kyngdome of the gospell is spronge of yf a manne esteme the thynge as it appereth vnto the worlde This was as a manne woulde saye the grasse that sprange of the sede of the gospell whiche the Phariseis Scribes Priestes Elders Rulers Princes Kynges and Philosophiers dyd what they coulde to oppresse and kepe vnder that it should neuer cum vp But whiles they stroue agaynste the streame this sede began to be sowen in all partes of the worlde and will not cease to growe before the worldes ende vntill the corne be all ripe Then the sickell of iudgemente that can not be auoyded shall be thruste in to the entente that when all are cut downe it maie deliuer the cockel vnto the fire and safely lay vp the pure wheate This parable althoughe it do specially pertayne vnto Iesu the auctour promotour and finisher of the kyngdome of the gospell yet doeth it also touche both his Apostles and their successoures whom he willeth wholy to binde themselues hereunto that Goddes worde maye be sowen a brode and preached as muche as maye be For this seedetyme lasteth euen tyl the worldes ende and they also as helpers of Iesu Christe be sowiers saue alonelye that they sowe not their owne sede but suche as Christe deliuered vnto them And because that sede is celestiall it can in no wyse be ouerlayed or oppressed The Pharisess also and Philosophiers had sede of their owne but those sedes coulde by no meanes no not when the world fauoured them growe and prosper where as the seede of the heauenly doctrine waxeth euery daye more stronger then other euen when the worlde with all the puissaunce and aydes that it hathe assaulteth it Therefore the Apostles do lykewyse sowe after their fashion and for that purpose they are sente out who by oft remouing from place to place go aboute nothing els but to haue the gospell as muche dilated and spred abrode as is possyble to be God geueth the encrease when they be asleape That foresayde sede hath in euerye one euen of the Christians his grasse his eare and his haruest
Iewes who by reason they counted the TyriaÌ„s and Sidonians for dogges and abhominable people woulde not haue suffered him to haue translated and had awaye the doctrine of the ghospell vnto them Wherfore beyng there he vsed not to be conuersaunt in open and common places as he was wont to be among the Iewes but went into a house as though he had bene desyrous to kepe hymselfe secrete and vnknowen Albeit he coulde in no wise so do So greatly had the fame of his wordes and dedes spred abrode and stretched forth it selfe euen beyonde the bondes and lymites of Iewrye as though it had then deuised to ouerrunne the whole worlde In this wise is the glorye and prayse gotten by leadyng a godlye lyfe after the ghospell best of all spred abrode when that of it owne accorde it foloweth hym who exchueth and shunneth thesame For a certain woman of Canaan as this rumour was bruted and noysed abrode of Iesu came oute of the coastes of her countrey and anon conceiuing a greate confidence of hym hasted her to the place where he was and being with muche a doe let into the house fell downe at his feete This womanne was not of the Iewishe but of the heathen religion not a Iewesse borne but a Syrophenisse Here thou seest a fygure of the churhe whiche anon after should be assembled and gathered together of the gentiles The Iewes droue Iesu out of theyr countrey but thys Syrophenisse forsoke her countrey and wente to mete him It is but lost labour to cum to Iesu vnlesse thou haue first forsaken thyne olde vices beyng now familiar and of houshold with the. Thou must flitte out of thyne owne house to th entent thou mayest cum vnto the house where Iesus abydeth This woman had a daughter at home vexed with an yuell spirite by the whiche daughter are vnderstand the people geuen to ydolatrie Wherfore she desyred Iesu that he woulde vouchsafe to delyuer her from the spirit How muche perfyter was the fayth of this heathen woman then of the ruler of the synagoge Iesus because he woulde make the faythe of this woman more apparaunt to all men shaped her an aunswere as though he had bene of a Iewish minde saying suffre the children first to be filled It is not besemyng that I take the breade of the children and caste it to dogges For the Iewes do glory and make theyr vaunte that they alone be the children of God and esteme the gentiles who are of a contrarye relygion to theyrs for dogges He calleth the vertue of the ghospell bread whiche by the heauenly doctrine and pure faythe healeth all diseases and expelleth all kynde of diuels out of mennâ—s sowles The woman nothing offended with this rebuke tourned his woordes into an argumente to obtayne her peticion the whiche he spake as it semed because to shake her of that she shoulde make no further suyre and requeste vnto him herein Thou sayeste very well sayeth she Lorde We heathen people haue not disdain at the Iewes that they as children doe honorably sit at the table of theyr exceding rythe father and eate theyr fyll of the holye loaues But yet dogges are permitted to eate the crummes whiche fall downe vnder feete from the childrens table Iesus as though he had bene ouercum with so great faith pacience humblenesse of minde and constancy of the woman answered and sayd By reason of this answere thou obteyneste that perforce whiche it was not yet tyme for me to geue the. Get the home thy daughter is nowe deliuered of the spirite The woman gaue credence vnto his wordes and so departed thence with greate ioye and gladnesse and proued all thinges true that Iesu tolde her For she founde her daughter at reste in her bedde nowe cleane deliuered from any further vexacion of the fiende Assuredly the faythe of the mother enforced Iesu to heale the daughter Assone as the euill spirite is once put to flighte then folowethe there incontinent quiet of minde and conscience For that euer foloweth innocency cleane life So at this daye the congregacion of godly folkes resorteth vnto Iesus and maketh intercession for suche as are no lesse vexed with Idolatrye ambicion wrathe couetousnesse and a furious desire to make warre then yf they were vnder the thraldome of some foule spirite The Iewes thoughte it not beseming that they whiche a litle before were enforced to doe all mischiefe at the will and pleasure of diuels shoulde so daynlye throughe the grace of the gospell be receyued to the dignitie and felowship of the children of God and the cause why was by reason they perceyued not howe this high preeminence oughte not to bee estemed by consanguinitie or kinred but by feruentnesse and constancye of faythe towardes the Lorde Iesu. Christe was promised vnto the children of Israel and to the posteritie or successours of Abraham But they are the posteritie of Abraham which folowethe fayth of Abraham They are the children of Israel which require not heauen gates to be opened vnto them for theyr merites sake but goe aboute violently to entre in by force of an euangelike faith For Israel is as muche to saye in the Hebrue tongue as a man strong or valiaunte againste god For when the Gentiles who before tyme were blemished wyth all kindes of vices and had no good dedes at all whereby they mighte make anye iuste title or clayme vnto the kingdome of heauen were by the iustice of God cleane excluded and shut oute then brake they in by the windowe of mercye and made themselues a waye in by constaunte faythe as it had been with some toole or weapon violentlye breakynge vp the walles of the same kingdome The time was not yet come that they shoulde be openly called to the felowship of the kingdome of heauen but yet the Lorde maketh many foresignes of theyr vocacion as one desirous to preuente the thing whiche he chiefly desireth ¶ And he departed agayne from the coastes of Tyre and Sydon and came vnto the sea of Galile thorow the middes of the coastes of the ten cities And they brought vnto him one that was deafe had an impediment in his speache And they prayed him to put his hande vpon him And when he had taken him aside from the people he put his fingers into hys cares and did spit and touched his tongue and loked vp to heauen and syghed and sayde vnto him Ephatâ— that is to saye be opened And strayghtwaye his eares were opened the string of his tongue was lewsed he spake playne And he commaunded them that they should tel no man But the more he forbad them so muche the more a great deale they published saying He hath done al thinges well he hath made both the deafe to heare and the dumme to speake After this sede was priuely and as a man would saye by stealth so wen amonges the Tyrians Sydonians and Cananites the Lorde reculed and wente agayne vnto the lake of Galile leauinge Sydon
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
lytle ones is not estemed after the quantitie and strength of the bodie but after the humblenesse of suche a mynde as claymeth nothyng in this worlde that is highe nor trusteth anywhit to his owne strength but with syncere fayth hangeth vpon Christe Iohn aunswered hym saying Maister we sawe one cast out deuels in thy name and he foloweth not vs we forbad him because he foloweth vs not But Iesus sayed forbyd him not For there is no man whiche yf he doe a miracle in my name can lyghtlye speake euil of me for he that is not against vs is on our parte Whosoeuer shall in my name geue you cuppe of water to drinke because ye belong to Christ verely I say vnto you he shall not leese his rewarde By occasion of these wordes there arose an other doubt among the disciples the whiche Iohn propouned in this wyse Mayster ê¯ he when thou sentest vs out to preache the kyngdome of God we sawe a certaine felowe caste out diuels in thy name and yet was thesame neyther of the numbre of the twelue nor of the seuentie whome thou dyddest afterwarde chose and sende out nor none of all the disciples whiche folowe vs. Wherfore hym as one of an other secte and none of thy felowship we forbad but whether we dyd well or no we wot not Iesus answered Forbyd ye none suche as are in any wyse good to sprede abrode and preache the ghospell For you must not be disdainfull in receyuing of those whiche goe aboute by what endeuoure soeuer it be to auaunce the worde of god You must not consydre whether he folowe me as a disciple but whether he preache my name If he cast out diuells by callyng vpon my name he cannot lyghtelye speake yuell of me And yf he so doe then will the thing it selfe reproue him For it shall be said vnto hym howe darest thou for very shame backbyte that name whiche thou hast proued mightie and effectuall in working of miracles Therfore do ye not vpon light occasion suppose him to worke for a naughtie purpose whoso doeth a godly dede He that resisteth not the ghospell in this poynte furthereth it because he aydeth not them whiche take part against the same Whosoeuer is not againste you maketh for you This newe doctrine must beeset forth whensoeuer occasion serueth but with what synceritie of mynde it be promoted it is no mattier to you so that the preacher doe by any manour of meanes further the busynesse whiche you goe about For not onely they shall be rewarded for furtheryng of the gospell whiche shall caste out diuels in my name but they also who according to theyr abylitie will put theyr helpyng handes neuer so litle to the aduauncyng therof For whoso wyll geue you euen but a cuppe of colde water in my name that is to say in respect that ye are my disciples and doe my busynesse be you right well assured thesame shall not lacke his rewarde ¶ And whosoeuer shall offende one of these litle ones that beleue in me it were better for him yf a mylstone were hanged about his necke and he were caste into the sea Wherfore yf thy hand hinder the cut it of It is better for the to enter into lyfe maymed then hauing two handes to go into hell into fyre that neuer shal be quenched where theyr worme dyeth not and the fyre goeth not our And yf thy foâ—te be a hyndraunce to the cut it of It is better for the to go halâ—e into lyfe then hauyng two feete to be cast into hell into fyre that neuer shal be quenched where theyr worme dieth not and the fyre goeth not out And yf thyne â—ye hinder the plucke it out It is better for the to goe into the kingdome of God with one iye then hauing two iyes to be caste into hells fyre where their wormâ— dieth not and the fyre goeth not out Againe if any shall chaunce to let them by whome the ghospell is aduauÌ„ced truly it is aduaunced not by those whom the world counteth great but by litle ones simple persons vnderlinges and men of no reputacion if anye I say offend any of these litle ones who haue reposed theyr affiaunte in me so true is it that he shall not auoyde punishment that he shoulde be muche eassier punished if there were a mylstone tyed vnto his necke and he cast into the sea The princes of this world cruelly punishe suche as let theyr deputies to put those thynges in execucion whiche they haue commaunded to be done They hange them on a ieobet and also many tymes quarter them or cast them downe headlyng from sum high rocke or els drowne them in the sea with a stone tyed vnto them for cumming vp agayne so true is it that they will not haue theyr great men offended whom they vse as ministers of their tyrannie that is to say to oppresse the people But God wyll muche greuouslyer punishe suche as will let his litle ones whom he would to haue the handelyng of th affayres of the heauenlye kyngdom for all mennes saluacion that they cannot put theyr kynges commaundementes in execucion For albeit they shall seeme for a tyme so to doe vnpunished yet at the leangth shall they not escape the punishment of hell The tyrauntes of this worlde could inuent no kynde of deathe comparable to that punyshemente whereby bothe bodye and soule shall seme to dye with continuall tourmentes and yet neuer can dye Therefore studye you not howe to be reuenged Doe your businesse and God shall punishe those that will let you Nowe if there aryse anye lette and impedimente not of any persecutoure but on theyr behalfe whiche appeare to be your frendes there oughte nothynge to be so deare vnto you that the loue therof maye cause you to leaue of the ministracion of the gospell Admitte it be thy ryghte hande that is to saye thy father or verye nere frende whome thou canste not spare put case it be thy ryghte eye that is to wete thy welbeloued wyfe and swete children Admitte it be thy foote that is to saye thy seruaunt or factour whose seruice thou canst not lacke for thexploiture of suche affaires as thou hast to doe in this worlde Cut of thy hande plucke out thyne iye chop of thy foote that hyndreth thee to doe the busynesse of the ghospell If thou canste brynge with the to the euangelike saluacion thy father thy mother thy brethren and thy systers doe it But yf the tender affeccion thou bearest towardes them withdrawe the from the ministracion of the ghospell and againe if it shoulde so come to passe that whiles they refuse to be saued by thee thou shouldest also perishe and be damned with them then cast awaye naturall affeccion and let the charitie of the gospell ouercumme the charitie of maÌ„ne doe thesame thing in perill of thy sowle that thou woldest doe in the ieoperdie of thy bodie If thou were at suche an exigent that thou shouldest eyther be
condeÌ„ned Moyses nor minished the prayse of chastitie nor finallye brought himselfe in daunger to be taken in the phariseis snare but rather snarled theÌ„ with theyr owne grinne who came purposely to entrap him But after he his apostles were cumme into the house and they being with him alone had asked his opinion herein then did he more plainly condemne diuorcement Whosoeuer saith he putteth awaye his wife and marieth an other committeth aduoutrye to herward Agayne if the wyfe forsake the husband and marye an other she committeth aduoutrie to her former husbandward For it is not mete for christen men to be so hard harted that they neyther can awaye with theyr wiues condicions nor wyll by faire meanes correct them when they doe amisse but for euery tryflyng cause conceiue displeasure against them and ymagine theyr death except they departe and get them away This is a Iewishe minde whiche my disciples must in no wise haue The Iewe putteth awaye his wife for stenche of breth for blearnes of the iyes or for any such like fautes whereas among christen men there is but one cause onely whiche dissolueth wedlocke and that is the breache of the fayth promise of matrimony For that wife whiche hath letten an other manne haue the vse of her body is nowe no longer a wife although she be not yet diuorced and that husbande whiche hath letten an other woman haue the vse of his body is nowe before any separacion be made no more an husbande As fyre is not fyre vnlesse it be hotte so wedlocke is not wedlocke excepte that of two be made one There cannot be one fleshe made of thre or fower ¶ And they brought chyldren vnto him that he should touche them And his disciples rebuked those that brought them But when Iesus sawe it he was displeased and sayth vnto them suffer the children to cum vnto me forbid theim not for of suche is the kyngdome of God Uerely I saye vnto you whosoeuer doeth not receyue the kyngdom of god as a chylde he shall not enter therin And when he had taken them vp in his armes he put his handes vpon them and blessed them When he had spoken these wordes there were certaine persons cum thyther who had brought vnto him yong chldren to th entent he shoulde lay his handes vpon them and blesse them They sawe howe diseases wer put away by vertue of his touching and therfore beleued they that thesame touching should also be good and holsome for sucking chyldren againste manye suche inconueniences as this weake and tender age is wonte to be indaungered with The disciples supposyng it not to be sitting that theyr Lorde for somuche as he was occupied about waightier affaires shoulde be weryed with suche triflyng matters kept awaye the children that they coulde not approche hym and further rebuked suche as brought them as though they had disquieted him with their importunitie Uerilye a litle before he praysed lytle babes vnto them Therfore when he perceiued howe they would not suffer the children to cum vnto hym because it was out of theyr remembraunce what he had said before of suche little ones he put them vnto silence saying Suffre ye the chyldren to cum vnto me and kepe them not away from my touchyng For vnto suche belongeth the kyngdome of heauen Those haue in them an ensample of innocencie and simplicitie after the patarne wherof proude malicious persones must be forged a newe yf they desyre to be admitted into the kyngdome of heauen Let no man thinke that these are to be set naught by for theyr weakenes or symplicitie This one thyng I assure you of Unlesse a man be borne agayne and all wilynesse couetousnes ambicion hatred wrath desyre of reuengement and enuy put awaye becum suche a one in minde as these are in age he shall not be receyued into the kyngdome of heauen And to th entent he might the more commend vnto all men simple innocencie he toke eche of them in his armes and layed his handes vpon them euerychone and blessed them teachyng hereby howe Bishops ought to disdayne the simple vnlearned people nor any other be they neuer so bery vnderlinges or abiect persons after the estimacion of the worlde but cherish theÌ„ in euery be halfe til they cum forwarde to a better state of perfeccion And aboue all thinges we ought to desyre the Lord Iesus that he will vouchesafe to laye his holy handes vpon suche persons and blesse theÌ„ He will vndoubtedly geue vnto little ones wilinesse wherby they may escape the diuels snares He will geue them a tongue that goddes prayse maye be made perfite by the mouthe of infantes and suckelinges ¶ And when he was gone forthe into the waye there came one running and kneled to him and asked him good maister what shall I do that I maye inherite eternall lyfe Iesus sayed vnto hym why callest thou me good There is no man good but one whiche is God Thou knowest the commaundementes Breake aâ—â— matrimony kyll not Steale not Beate no false witnes defraude no man honour thy father and mother He answered and sayd vnto him maister al these I haue obserued from my youth Iesus beheld hym and fauoured hym and sayd vnto hym one thyng thou lackest Go thy waye sell that thou haste and geue to the poore and thou shalt haue treasure in heauen and cum and folow me and take vp my crosse vpon thy shoulders But he was discomforted because of that saying and wente awaye mournyng For he had great possessions Nowe when these thinges were done in the house and he gone forthe into the waye then came there vnto hym a certaine yonge spryngalte bycause that after childhode was commended this age shoulde lykewyse be called from good beginninges to thinges of hygher perfeccion He fell doune at his feete and sayed Good maister what shall I doe to purchase me eternall lyfe The askyng of this question smelled sumwhat of that vice wherwith all suche are attached as stande in theyr owne conceipt But gentle teachers are wonte to wynke at this faâ—te yf it be meane and tollerable for the great hope an lykelyhode that is in this age to cum forwarde For he desyreth not so muche to be taughte of the Lorde what he ought to do as to be praysed for the thinges he hath already done And he calleth hym good whom he beleueth to be nought els but a man as who saye that man had any good thing of hymself Therfore Iesus as though he were offended with this arrogant name saith vnto him why doest thou call me good This name is farre aboue the state and condicion of man For there is none verily good saue god alone For this cause as he is an arrogaÌ„t person whoso taketh this name vpon hym euen so he that geueth the same vnto man geueth hym more then it becummeth hym to do With this proheme Iesus discouraged the yong man whiche in his owne conceipt thought himselfe not muche
vnworthye to haue this goodly title or name geuen hym forthwith asked him this question knowest thou the commaundementes Then to hym demaunding what they were he answered recityng these common commaundementes folowyng for keping wherof the Iewes chalenged the praise of goodnes and iustice Thou shalt not commit aduoutry thou shalt not kyll thou shalt not steale thou shalt not beare false witnesse thou shalt not begile thy nighbour honour thy father and thy mother Here this yong man hopyng to haue bene greatly commended answered agayn with a glad and ioyfull hart Maister I haue euer kept all these since I was a litle child Iesus beholding his great towardnes for he cloked not the matter nor dyd not as the Phariseis of a naughty mind or proude stomacke stand in his owne conceipt Iesus I say signified that he was delited euen with thonely endeuour of this age Therfore he made semblaÌ„t that this godly affeccioÌ„ of his albeit it was vnperfit dyd neuertheles highly please hym who as it were embraced the great liâ—elihode he espyed in hym to profit cum forward in the doctrine of the gospel for as that age seldoÌ„ applyeth Godly lyuing so â—s the study therof right coÌ„meÌ„dable in the same teaching vs hereby how we oâ—gâ—â— not in any wise ouer sharply to rebuke yong folkes in whoÌ„ we see any inclinatioÌ„ to theuaÌ„gelike christeÌ„ godlines and by that meanes cause theÌ„ to withdrawe theyr yong tender mindes froÌ„ the gospell as sum ouer wayward schole maisters are wont to doe which by reason of their crueltie toughnes be wont to teache good wittes to hate learning but with all ientilnes to set them forward and bring them to better thinges commending their diligence but yet neuertheles shewing theÌ„ with all what they must endeuour theÌ„selfes to attain vnto TheÌ„ Iesus teÌ„pred the gladnes of this yoÌ„g man who reioiced ouertimely saying That thou hast obserued these thinges I coÌ„meÌ„d the. But perfite righteousnes staÌ„deth not as thou supposest hâ—rin Thou lackest yet one thing TheÌ„ to him merueiling asâ—ing what that should be the lord answered returne home make sale of all that euer thou hast â–ª and deale the money which thou makest therof among poore folkes Thou shalâ— not lose such doâ—es but for earthly possessioÌ„s horde vp great treasure in heaueÌ„ And being lighted of thy burden fre from all encumbraunces cum folow me For then will I knowledge the to be a disciple of the gospell The yong man wanted many thinges but Iesus entended to shewe by touchyng of this one soore howe farre he was as yet from the perfeccion of the ghospell After he had heard him say so he went his waie mournyng because he was disapointed of the prayse of righteousnesse whiche he well hoped he should haue had For he was a man of great substauÌ„ce and therfore it semed vnto hym a very soore thing sodainly to forgoe thesame Yet departed he not as one vtterly to be despaired of For he was neyther wrothe nor murmured against Christ but went his waye with mournyng chere and silence He was coÌ„mended for his verteous and godly endeuour but that he mourneth cummeth of mans frailtie and weakenes For he vnderstode not Iesus woordes the meanyng wherof was not that a man would so much forsake his goodes as his affeccions Whoso is redy and willyng to leaue all that he hath if the case so require hath forsaken all thynges ¶ And wheÌ„ Iesus had loked rouÌ„d about he said vnto his disciples How vneasy shal they that haue money entre into the kingdoÌ„ of god And the disciples wer astonied at his wordes But Iesus answereth again and saith vnto theÌ„ childreÌ„ howe hard is it for theÌ„ that trust in money to enter into the kyngdoÌ„ of god It is easier for a Camell to go tâ—â—rouâ—e the â—ye of a nâ—â—le then for the riche to entre into the kyngdom of god And they were astonyed out of measure saying betwene themselfes who then can be saued Iesus loked vpon theÌ„ and saied with men it is vnpossible but not with God For with god all thinges are possible With this ensample Iesus frayed his disciples from couetousnesse Therfore when the yong man was gone awaye all sadde and heauy Iesus loked round about on his disciples for all this was done for theyr instruccion and sayd he his gone Howe much a doe shall it be for them that haue aboundauncâ— of money to enter into the kyngdome of God â–ª These wordes greatlye amased the disciples who supposed that vnnethe any one could be founde whiche woulde sodainly lashe out great riches for the kyngdome of God although themselfes had forsaken a fewe small thinges of little price or value Therfore Iesus repeteth the thynges whiche he spake before mittigating the sharpnes therof with pleasant wordes and expouning the darke saying whiche they vnderstode not My children sayeth he how hard is it for theÌ„ that haue great substance trust vnto it as the common sort doe to enter into the kyngdom of god And leste this seme to sore a saying I will yet speake much sorer wordes theÌ„ these but moste true withal It is easier I say for a camel to go thorow a nedles iye theÌ„ for a riche maÌ„ to enter into gods kingdome The disciples after they had heard him say so were muche disquieted in their myndes reasoned thus amoÌ„g themselfes If no man can be saued vnlesse he enter into the kyngdome of God and if no manne can enter into Goddes kyngdome excepte he haue forsaken his riches then sith we see all men so inordinately loue the same that it seemeth they will in no ease forgoe them what riche man can there be saued This carefulnes of the disciples smelled of the godlye charitie of theyr Lord for they were desyrous that as many as might possible should entre into the kyngdom of god but as yet they vnderstode not the nature vertue of the christian profession whiche commaundeth vs nothing to passe vpon wife children parentes no nor life to if the case so require It is the easiest thing that may be yf a man waye and pondre the thyng selfe to contemne and set naught by richesse and again it is the moste greuous thyng of all if we regard the manours of the people Therfore the Lord perceyuing his disciples to be carefull and heauy by reason of the wordes he spake vnto theÌ„ and at the nexte doore to desperacion recomforteth them agayne But fyrst he loketh vpon them as he is wonte to do so ofte as he is about to speake any notable thing or of great importaunce Why despayre ye sayth he of the saluacion of riche men The thynges whiche I require be of muche difficultie but there are muche harder thynges to be perfourmed There is nothing harder then to set naught by life for the gospels sake Herein you shal haue me your capitain If there shall sum be founde vnto whome the ghospell shall be more
the lordes ouer suche as be vnder their obeysaunce and subieccion And they whiche are great men among the heathen do exercise their power and authoritie ouer them that they haue rule and gouernauÌ„ce of Beware there be no suche thyng among you Here a desyre to helpe the neyghbour maketh a man greater and not the desyre of worldly prefermeÌ„t Therfore as I haue also taught you before tyme whoso desyreth to bee great in very dede among you let the same be your minister let him I say not exalte himselfe to beare rule but humble himselfe to do all men good And whosoeuer will be chiefe among you let the same be the seruaunt of all the rest let him not chalenge any soueraignitie or preeminence but serue to th ende he may do all men good not sekyng hereby his own honour but referring all the whole prayse and glory vnto God whom he serueth in his meÌ„bres Let it not greue you to counterfaite the ensample whiche you see plainly expressed in me For the sonne of man came into the world not to rule nor to lay the yoke of bondage vpoÌ„ other mens neckes but to be a minister for euery mans saluacion and not onely to serue for all mens wealth coÌ„moditie but also to geue and bestowe himselfe for the enfranchisyng of boÌ„dmen to this ende that by the death and losse of one a great many shoulde be saued Of a truthe this is the very Euangelyke and chrystian soueraigntye whiche whoso will desyre let hym desyre it as I doe and loke for a rewarde not suche a one as he appoynteth vnto himselfe but suche as it shall please the father to geue hym lyke as I without condicion obey my fathers commaundementes euen to the crosse wholy referryng the rewarde of myne obedience vnto his wyll and godly arbitrement It shal be a great shame for you to desyre dignitie as you see worldly prynces doe and to seke for a rewarde of the father of heauen Eyther desyre you the kyngdome of heauen and loke after an heauenly rewarde or els if you desyre this worldly kyngdome then require ye not the rewarde of the kyngdome of heauen With suche lessons and monicions they were before hande instructed and taught who went with Christ to Ierusalem For the cleuer that euery man is from all affeccions the better appointed is he to go to the battayle of the crosse ¶ And they came to Hierico And as he went out of the citie of Hierico with his disciples and a great numbre of people blynd Bartymeus the sonne of Timeus sat by the hye waie syde beggyng And when he hearde that it was Iesus of Nazareth he began â—o crie and saye Iesus thou sonne of Dauid haue mercy on me And many rebuked him that he should hold his peare But he cryed the more a great deale thou sonne of Dauid haue mercy on me And Iesus stode styll and commaunded hym to be called And they called the blynd saying vnto hym Be of good comforte ryse he calleth the. And be threwe awaye his cloke and rose came to Iesus And Iesus answered and saide vnto him what wilte thou that I doe vnto the The blynd sayde vnto hym mayster that I might see Iesus sayde vnto hym goe thy waye thy faythe hath saued the and immediatly he receyued hys syght and folowed Iesus in the waye Nowe were they cum to the Citie of Hierico whiche is not farre from Ierusalem Hierico in the Syrian tong signifieth the Mone By the Mone is figured this present life whiche is nothyng els but the common course of the worlde where some be borne and some dye some be sycke and some be whole some growe towarde mans state and some draw in age sometymes chaunceth glad thynges and sometymes heauy For our cause Iesus came downe from that heauenly tranquilitie yet wyll he not tarry here but hasteth to Ierusalem being very desyrous of mannes saluacion And hitherto his disciples and with them a great multitude of people folowed him Marke well howe Iesus is euery where as he is called Eyther he teacheth or healeth or els restoreth to lyfe agayne What his deathe shoulde cause through the beliefe of the ghospell that was preached he shewed nowe plainly by a corporall fygure Mankynde was blinde through ignorauÌ„ce of the trueth poore and beggerly for lacke of all vertues Unlesse Iesus had passed by vs there had bene no hope of lyght For a certaine blynde begger well knowen of the people called Bartymeus the sonne of one Timeus sate by the hyghe wayes syde who when he perceyued hym to cum began to crye and saye Iesu the sonne of Dauid haue mercy vpon me Fyrst the bruite or preaching of the Ghospell sheweth vs that Iesus passeth by then the great confidence whiche we straightwaies conceiue of hym will not suffre vs to holde our peace when he goeth by For the synner knowledging and confessyng his wretched lyuing cryeth vpon the mercyfull sauiour and desyreth hym to take mercy and compassion vpon hym He is at the nexte dore to lyght whoso knowleageth his owne great blyndnes To saye Lorde haue mercy vpon me is not a saying of the Phariseis who thought themselues to be men of a perfite syght but an euaÌ„gelike and a christian saying Neither vse the Phariseis to saye O thou sonne of Dauid For they say is not this the carpenters sonne That blynd man sawe a great-deale more in the darke then the Iewes do at this present day whiche boast bragge vpon the knowledge of the lawe professe themselues to be guydes of the blynde But the multitude of people is an impediment and hynderaunce to the sely wretche thus crying and calling for mercy For what other thyng can they do but disturbe and trouble His conscience also cryeth out against hym not with one voyce but with as many as are the offences that he knoweth hymselfe giltie of saying what hast thou to doe with Iesus whiche art defyled with so many synnes The lawe cryeth and barketh against hym saying thou cryest in vaine God is iust loke after punishement for thyne offences The rulers of the Synagoge crye out againste hym commaundyng that no man preache no nor be so hardy as once to name this name Iesu saying there is no healthe and saluation in Iesu but in Moyses To be shorte the same thyng doe the Philosophers and heathen princes But that a man may knowe a very euangelike and christen faithe in this blynde man he gaue not ouer when the people thus cried against hym insomuche that being rebuked and commaunded to holde his peace he cryed louder then he did before saying Thou sonne of Dauid haue mercy vpon me The people were offended with his crying Iesus alone was nothing offended herewith but stode styll and commaunded hym to be called vnto hym He hearde hym crye as he passed by but he made as though he had not heard hym This came not of any daungerousnes on Iesus behalfe but was
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
Iesus to be his owne very soonne Than Ioseph the spouse of the virgin Marie who was mother to Iesus was after the fourme of the law called the sonne of Heli beyng his vncle by the fathers side but after the trueth of naturall generacion he was the soÌ„ne of Iacob whiche Iacob reised sede vnto his brother Heli beyng borne oute of yesame bealy that himself was because thesame Heli was deceassed with out issue so vpon his wife whoÌ„ he at his diyng left a widow Iacob beegot a sonne called Ioseph Heli was the sonne of Mathat and he again had Leui to his father Leui was borne of Melchi who was begotteÌ„ of Ianna the sonne of Ioseph sonne of Matatthias to whoÌ„ Amos was father And him did NauÌ„ beget who was the sonne of Helsi Helsi borne of his father Nagge and Nagge issued out of Maath the sonne of Matathias This Matathias was cum of the seede of Semei the sonne of Ioseph who was begotten and borne of Iuda Iuda had to his father Ioanna the soonne of Rhesi beyng soÌ„ne to zorobabel zorobabels father was zalathiel borne his self of Neri the sonne of Melchi who was descended of the linage of Addi the sonne of Cosam begotten of HelmadaÌ„ And he was lineallye descended of Her the sonne of Ieso who was borne of Heleazer the soonne of Ioram And father to Ioram was Mattha beyng hymselfe borne of Leui the sonne of Simeon borne of Iuda the sonne of Ioseph And him had IonaÌ„ begotteÌ„ beyng himself the sonne of Heliachim the sonne of MeleaÌ„ And he was borne of Mathatha beyng the sonne of Nathan This man had kyng Dauid begotten of Barsabee by whom was restored the stocke of Salomon whiche failed afore and decayed in Ozochias Dauid was begotten of Iesse the sonne of Obed beyng borne of Booz Father to this maÌ„ was SalmoÌ„ the sonne of Naasson beyng borne of Aminadab to whom Aram was father and Aram sonne to Esrom begotten of phares the sonne of Iuda Iuda came by lineall discente from the Patriarke Iacob the sonne of Isaac whom Abraham being an aged man had accordyng to Goddes promyse begotten of his olde wife Sara And Abraham was borne of Tharra the sonne of Nachor beyng begotteÌ„ of Saruch the soÌ„ne of Ragau to whom Phalec was father and father to him again was Heber begotten of Sale the sonne of Cainan and Cainan the sonne of Arphaxat whose father was Sem the sonne of Noe and Noe the sonne of Lamech and he the sonne of Mathusalah beyng born of Enoch whose father was Iareth and he desceÌ„ded of Malalehel the sonne of Cainan who was begotteÌ„ of Enoch the sonne of Seth whose father was Adam and begotte Seth after that he had lyued an hundred and thirtie yeres Adam was the head of al maÌ„kind hauyng none other autour ne progenitour of his generacion but onely God of whom he was created of the claie of the yearth beeyng to him as it wer in stede of a mother And for because that all mankynde was infected taynâ—ted through the synne of this our yearthly father and resemblynge the inclynacion of the same fyrst father it was now fallen into all kynde of viciousnesse there was sente the lord Iesus as a restorer and a redemer of the same mankynde whan it was so extremely fallen to the end that thesame whiche had ful whole falleÌ„ doun through the disobedience of one might be recoÌ„ciled again through the obedience of one and to the ende that lyke as all those whiche had folowed the steps of their earthly father became therby subiect vnto deathe so they whiche beyng exempted from the kynred of the synner thorough baptisme were graffed into the heauenlye Adam which is Iesus Christe and did cleue fast vnto the steppes of the same should attayne euerlastyng life in heauen And in dede the begynnynges of mankynde whan it fell and of the same at the restorynge of it dooe in many behalfes answer taunt pour taunt the one contrary to the other For nothyng at all was there doen in this matier by blynde chauÌ„ce or casualtie but all the whole processe and discourse of thynges was tempered and ordred by the wisedom and ordinaunce of God almightie The talkyng of Eue with the serpent whan she was a virgin was the begynnyng of our deadly perishyng and the talkyng of the virgin Marie with Gabriell was the begynnynge of our healthe and recouerie Eue beeyng corrupte with the lure of an apple laughyng on her both cast awaie her housbande and also brought in death into the worlde Marie beyng a virgin for euer euer vncorrupted constauntly despysynge all alluremente of the fleshe and with simple plain faythe willingly yeldyng her self vnto the will of god brought foorth the man that brought helth and saluacion to the worlde Adam also was tempted and ouercomed Christ beeyng tempted ouercame the temptour Adam folowyng the mynde of his wyfe whan she was corrupted was caste out of paradise for his laboure Christe obeiyng his father euen vnto death sette the waye into heauen wide open For the sensuall pleasure of tasting an apple was Adam made a bonde seruaunt vnto the deuill Christe by settyng all the kyngdomes and delycate pleasures of the world at naught deliuered our enemie into our handes to be subdued at oure owne pleasure The one thoroughe the eatyng of an apple lost al his posteritie and succession and the other through abstinence of meat restored them that afore were lost The one was driuen awaie out of Paradise into the yearth replenished with miserie and liyng al desert and the other hath made a waye vnto heauen safe and strongly fensed from al desertnesse AdaÌ„ through the vain desire of proude knowelage plucked his successioÌ„ after him vnto death and Christ through the huÌ„ble obedience of faith did restore life again Yea and besides al this on bothe parties woode and tree On the one syde the serpent by meane of the tree ouercame and beguiled Adam on the other side Christ by meane of the tree beguiled also ouercame the deuill By meane of the tree came death by meane of the tree came lyfe The head and chiefe captayne of our destruccion was made out of the yearth beeyng a virgin and the head of our saluacion borne of the virgin Marie Adam was created to the lykenesse of God and Christe beeyng the true lykenesse of God tooke on hym bothe the lykenesse and nature of manne Adam was deceyued through his wyfe Eue and Christe hath called backe his spouse the churche from the deceiptefull errour of the deuyll On the one partie a woman whyle she seketh to bee made wyse vttred furthe the begynnyng of all foolyshenesse and on the other partie a woman while she sheweth herselfe voyde of al suche presumpcion bryngeth furth vnto vs the fountayne of wysedome The firste Adam while he hath more desyre to be wyse then obedient brought in folishenesse into the worlde and the new Adam wheras he was the wisedome
for a salueoure he was and was come into the worlde for the perfeict healyng of all creatures And he lifted vp his iyes vpon the disciples and sayde blissed be ye poore for yours is the kingdome of God Than immediatly vpon this he begoonne to shewe furth some new muste of the doctrine of the ghospell wherunto he had specially chosen out a certayn number of a sum what more stedfast and sure sorte as new bottels to receiue and holde it Blissed are ye sayeth Iesus that haue no spice of proude hert but rather do mislike your selfes For although to the worldward ye seme to bee persons abiect and to be refused of all companies yet is the kingdome of god youres whiche is by a greate oddes higher in honour and royaltie than all the kingdomes of this world Ye see diseases to be drieuen away deuils to flee out of men sinnes to be clene abolished What hath any regal estate of this world to be compared with this heauenly hyghnesse Is it not a kyngdome of hygh regalitie to be thrall to no vice to bee cloggued with no inordinate desires to haue troden vnder feete the deiuill and all hys armie to haue ouercomed the worlde withal the terrours and also the flattering enticementes belonging to thesame to be men called and taken to the familiaritie very brotherhood of God and to bee registred emong the inheritours of the kyngdome of heauen Blissed are ye that hounger now for ye shal bee satisfyed Blissed are ye who being now men in pouertie and penurie doe liue in houngre and thirste and being contented with spare repastes doe despise the richesse and the excessiue fare of thys worlde and the hounger that ye haue is for meate of the soule whiche is the woorde of god and your thirste is for the liuely water of the spirite of the ghospel for ye shall be assured to be sacyated and filled with these restoratiue delicates whiche ye are so faine to haue Blissed are ye that wepe now for ye shall laugh Blissed are ye whiche haue of your owne myndes and willes exempted and depriued your selfes of all sensuall voluptuousnesse of this worlde for the earnest rendreing of euangelicall deuocion and sette more by suche thinges as by meane of temporal affliccions enduryng but a whyle dooe bryng men vnto the ioyes of life euerlastyng For the tyme shal come whan all thynges beeing clene chaunged to a contrarie course your sorowe shal be turned into ioye and your mournyng into laughter Blissed shall ye bee whan men hate you and thrust you out of their coumpaignie and taâ—lon you and abhorte your name as an 〈◊〉 thyng for the soonne of mannes sake â–ª Reioyce ye in that daie and bee glad for beholde your towarde is great in heauen For thus did their fathers vnto the Prophetes The moste parte of the people dooe calle suche men happie and fortunate vnto whome the people sheweth tokens of high fauour and lykewyse them that are auaunced to honours and sache throughe glorious titles are muche renoumed But ye on my woorde and warrantyse shall bee blissed whan men shall haue you in decision whan they shall cast you out of their coumpaignies as persones to bee deâ—ested and abhorred whan they shall speake manye sore woordes of reproche and vilanie against you for my sake whan theâ— shal earnestly endeuour and labour either vtterly to abolishe your name and memorie for euer or els to make it detestable vnto all that shal come after and that not for any faulte of youres but for the hatred of the soonne of man whose doctrine and glorye ye shall be preachers of But dooe ye neuer the more therefore mislyke yourselfes but rather bee ye glad whan suche thynges shall chaunce vnto you and reioyce ye For if the fauour of eiuill men shall not dooe by you according to your desertes yet a plenteouse rewarde for your well dooynges abydeth you in heauen It shall not lye in the power of men to abolishe the names of you whiche bee written in heauen it shall not lye in them with theyr woordes of reproche or despite to appale or derken youre glorye whiche shal for euermore be coupled with my glorye Naie contrariewyse the more that they shall persecute your name and fame so muche the more shall they make it renoumed For to bee misliked of the vngodly is the highest prayse and commendacion that may be Nor ye shal not be the first that haue bene thus vsed For excellent vertue hath euermore bene hated of eiuil persones What men of this present time shal now do against you the selfesame thing haue their forefathers dooen in tymes paste agaynste the holy prophetes for none other respecte but because thesame Prophetes accordyng to the will of God dyd not holde theyr tongues from speakyng the trueth which trueth hath to eiuil disposed persons bene euermore odiouse By example of the sayd prophetes shal ye comforte your selues For whose names they attempted vtterly to abolish the memory of thesame is now high and holy with al creatures Yet neuerthelesse ye beyng in assured comforte through your innocencie and perfeict good liuing must haue no mynde ne thoughte to auenge your owne cause For they shal be assured not to escape without smarte in the ende for that they shall doe vnto you though for a season they seeme fortunate and flourishing rufflers in all pleasure and welth of thys worlde For suche are differred and reserued to tormentes whiche neuer shall haue ende But woe vnto you that are riche For ye haue your consolacion And therfore woe unto you ryche cobbes the whiche while ye may dooe solace delite your mindes with the treasoures honoures delectable enticementes of this worlde and dooe not remember ne thynke that it will erelong come to passe that this vayne felicitie and pleasaunce shall be taken away from you and after thesame shall ensue woefulnesse and sorowe neuer to haue ende Woe vnto you that are full for ye shall houngre Woe vnto you whiche nowe in this worlde hauing mynde on nothing but your bealies plaie the gluttons and take excesse of all delicate meates and drinkes more to pampre vp the bodie in luste then for the necessitie of nature as though ye were borne to beastly feedyng onely and to nothyng els and as though ye rather mayntayned your lyfe of purpose to eate and drinke then eate and drinke to maynteyne lyfeâ— and beeyng full paunched with gorge vpon gorge haue no mynde to relieue your poore brethren perishing for famyne as though ye were borne to fede none but your own selues and were not bounde to relieue the necessitie of your neighbour Woe vnto you for whan both these corporal meates and drinkes wherwith ye so delicately and volupteously fede your selfes yea and the bealie too which gourmauÌ„deth shal be consumed than shall ye be houngrie and fynde no reliefe Than shall ye wishe that ye might be so happie as to haue but one of the lytle crummes that
spice of enuie at his name waxyng euery one day more famous then other and in maner derkenyng the glorye of Iohn of whoÌ„ they had an hyghe opinion make relacion vnto Iohn liyng fast bounde in the pryson of all the thynges that Iesus spake and dyd Iohn therfore of purpose to remedie and cure this affeccyonate mynde of his disciples called two of them apart vnto him seÌ„t theÌ„ vnto Iesus to demauÌ„d of him this questioÌ„ Are thou he that was sayd should cum or els dooe we loke for an other Iohn had so often alreadie geuen testimonie of Christe and also pointyng at him with his finger had said of him Behold the lambe of God Beholde hym that taketh awaye the sinnes of the worlde And nothyng is there more contrary to al reason then to thinke that so great a Prophete as Iohn beyng now nere vnto his death should begynne to doubte For though his body were in prison yet was not his testymonye of Christe bound in â—haines neither did the derkenes of the prison any thing dimme his iudgemente concernyng Christe For whom he acknowlaged in his mothers wombe hym dyd he no lese acknowelage in the pryson But the synguler good man iudged it so to be most expedient that he might by this way as it wer make deliuerie of his disciples into the handes of Iesus Whan Iohns disciples therfore had dooen their message to Christe after thesame maner fourme as their maister had geuen them in commission the Lorde Iesus did at the first make them no aunswer But many miracles doen in their presence right many sundrie maladies driuen out from suche as were sicke many vncurable euils put away froÌ„ men vnclene spirites cast out of meÌ„ with a word the sight restored vnto many that were blind at last thus he aunswered theÌ„ To what purpose is it for me to geue sentence of my self who I am There is no testimonie more clere oute of doubte then the testimonye of a 〈◊〉 actes Goe your waies and beare word vnto Iohn what ye haue seene with your iyes and what ye haue heard with your eares The blynd receiue their sight they that werlaine are made hable to walke lepres are made clene the deafe haue their hearyng restored the dead returne to life again the poore lowe dooe enbrace the glad newes of saluacion according to the prophecy of Esaye whiche sayeth He hath sent me to preache the ghospell vnto the poore Iohn preached the kyngdome of heauen to be at hande Weigh ye with your selues whether these thynges whiche ye see be thynges worthie and semyng for the kyngdom of heaueÌ„ And blissed is he that shal not turne these thinges which I doe for the health of men into an occasion of slaundre to hymselfewarde For as the greatnesse of the thinges wrought by me shall stiere many persones to enuie agaynst me so shall the weakenesse of this body bee occasion of slaundre to a great many With this saying Iesus did secretly checke the enuie of Iohns disciples geuing also therwithall a by woorde of knowledge that it would so cum to passe that the worldly open shame of the crosse by whiche in any wyse the mystery of the kingdome of heauen was to bee executed and accomplished would turne many mennes hertes a way from the doctrine of the ghospell and ferther that blessed shoulde they bee who neither woulde beare enuie ne grutche at his glory ne as men dismaied or troubled with the reproche of open deathe would sterte backe from his holsome doctrine ¶ And whan the messengers of Iohn were departed he began to speake vnto the people concerning Iohn What went ye out into the wildernesse for to see A rede shaken with the wind But what went ye out for to see A man clothed in softe raiment Behold they whiche are gorgeously apparelled and liue delicately are in kynges courtes But what went ye foorth to see A prophete yea I say to you and more then a prophete This is he of whom it is written Behold send my aungell before thy face whiche shal prepare thy way before thee For I say vnto you among womens children is there not a greatter prophete then Iohn Baptiste And whan Iohns disciples were gon their way to reporte vnto hym the aunswer of Iesus the Lorde begonne largely to speake in the praise of Iohn to the entent that none of them should by reason of demaundyng the former question by his disciples mystrust or suspecte Iohn hymself to be any thyng waueryng or concernyng his owne testimonie that he had afore geuen of Iesus to haue now chaunged his mynde and to be halfe in a doubte of the same Iesus therefore remoueth a waye from Iohn the suspicion of inconstauncie and also maketh Iohns testimony concernyng hym to be of the more credeÌ„ce and weight in such wise extolling Iohns excelleÌ„t vertues that yet neuerthelesse he gaue hym not the tytle of Messias whiche tytle certain persons for a good long space did labour to geue vnto him And in this maner it was that Iesus spake Yf ye suspecte saieth he that Iohn who a good while sens gaue testimonie of me to be nowe of a waueryng mynde why than did ye a greate while agon leaue the tounes after that sorte and rennefull and whole into deserte places to see the man to see a rede trowe ye that is blowen to and fro with the winde and neuer long abideth stedfaste But goe to yet what went ye foorth at laste to see A man trowe ye gaily apparelled in softe sylkes that he may with deliciousnes of fare or with ambicion of honour bee corrupted But this suspicioÌ„ cannot light on a maÌ„ which went clothed in a camels hide whiche gyrt his loynes with a roughe thong of heary leather whiche lyued with grassehoppers to his meate and with plaine water to his drinke and whiche wheras he susteined his life with no fyner diete then this did besides also fast very often WhoÌ„ gorgeous araie doneth best please whoÌ„ deliciousnesse of meates dooeth delite suche dooe seke and make shift to be in kynges courtes And on suche persones as haue a great desire to the thynges aboue said the suspicion of a corrupt sentence and mynde of inconstancie and waueryng or of plain flattery may perchauÌ„ce light But Iohn hath preferred wildernes before the courtes of princes he hath preferred the hearie hide of camels before veluets and silkes and before garmeÌ„tes of clothe of golde or set with precious stones wilde honey and locustes hath he preferred before the martspaines and other swete delicates of kynges plain water before the swete hypocras of the riche meÌ„ And how that Iohn can in no wise flatter the very prison that he is in dooeth sufficiently trye There is therefore no cause why any man should suspecte that Iohn dyd afore for any mannes pleasure or fauour geue so high and worthie testimony of me and now to haue chaunged his mynde But yet would I fain know what
a syncere mynde doeth altogether embuisye and occupie himself in preachyng the ghospell Moreouer Iesus lyke as he did admit all persons what euer they were to the helpyng forwarde of the ghospell so did he vse not to admit eyther his mother or any of his brethren and kinsfolkes to hindre the effectuall procedyng of the ghospell Whan muche people were gathered together and were cum to hym oute of all cyties he spake by a similitude The sower wente out to sowe his feede and as he sowed sum fell by the waye syde and it was troden downe and the foules of the ayre deuouted it vp And some feâ—on stones and as soone as it was sprong vp it withered away because it lacked moystnesse And some felle emong thornes and the thornes sprang vp with it and choked it And some fell on good ground and sprang vp and bare fruite an hundreth folde And as he sayed these thinges he cryed He that hath cares to heare let hym heare And on a certaine daye whan he was goen forth of the house vnto a lakes syde by reason of the great multitude of people whiche resortyng vnto him to heare hym and there syttyng on the shoore banke buisely teachyng the people so great a multitude of bothe men women out of the cities thereby came rennyng to heare hym that the people gatheryng so thycke about hym he was coÌ„streigned to go into a bote and therehens as it had been out of a chayre or pulpite he taught the multitude beyng assembled of all sortes of people and spake many thynges vnto them vnder the misticall derke couert of similitudes parables partely that he might the more effectually stiere vp in them an earneste desyre to learne and partely that it might the more diepely settle and reste in their mindes that had been enpriented by a mystical derke colour of speaking First therefore he putte foorth a similitude or parable to aduertise them all with gredie myndes to receyue the preachyng of the gospell and not to reakon in sufficient to haue heard it onlesse they bestowed it whan they had heard it to the vse and exercise of godlynesse There went forth quod he a certayn housbandmanne to sowe his sede and while he dooeth euerywhere caste his sede abrode leauyng no place voyde as one that coueâ—ed as muche encreace as was possible the sedes were receyued in diuerse and sondrye places of the ground not beyng euery one of eguall fruitfulnesse to beare For some of the sedes whan they were cast fell by the high wayes syde and these sedes partly wer troden on and all to bruised with the feet of suche as wente by the waye the remnaunte because it was not couered with earth the birdes of the ayre dyd eate vp Agayn some sedes fell in stonie places of the soyle and beyng receyued with thynne couert of earth whiche scarcely hydde the stones it sprong vp in dede a litle while but because it had not earthe ynoughe vnderneathe it to geue it moystre to the full rypenesse anon after it was shot foorth aboue grounde it dryed vp and withered awaye as soone as any feruent heate of the sunne came to it and so euen in the first bladyng it perished Agayne some of the sedes fell emong thornes and sprong vp in dede also but the thornes that sproÌ„g vp with it because they quickely shoote vp and do commonly sprede themselues abrode of more thickenesse and heigth also then the corne dooeth it came to passe that the blade that had come of good sede was smouldred and stiefled vp so that it could not shoote vp so high to haue the open ayer at large But yet did not all the sedes fall vnluckily For some there was that fell vpon good earth and whan it was sprong foorth brought fruite an hundredfold double Whan the Lorde had thus muche sayed because he knewe that the woordes whiche he had spoken wer not perfectely vnderstanded of euery bodye and yet willyng to haue them afterward beare wel in mynde the parable whiche directly concerned the welth of all creatures he cryed with a loud voyce saying no that hath eares apte to heare the wysedome of the ghospel leat him herken weâ— to the woordes whiche I haue nowe spoken For they requyre to haue an hearer neyther grosse of capacitie and vnderstandyng nor that wyl stande gaping and yeanyng whan he should geue eare as though he were more then halfe in slepe And they apparteyne to euery one of you without excepcion There bee some which lyke vnto dead images haue eares but not to heare me They haue eares enough to serue them vnto Pharisaicall constitucions towarde the doctrine of true godlinesse they are starcke deafe ¶ And his disciples asked hym saying what manier of similitude is this And he sayed Unto you it is geuen to knowe the kyngdome of God but to other by parables that whan they see they should not see and whan they heare they should not vnderstande The parable is this The sede is the worde of God hose that are besyde the waye are they that hearâ— than commeth the deiuill and taketh awaye the woorde out of their hertes leste they shoulde beleue and be saued They on the stones are they whiche whan they heare receyue the woorde with ioye and these haue no rootes whiche for a while beleue and in tyme of temptacion goe awaye And that whiche fell emong thornes are they whiche whan they haue hearde go forth and are choked with cares and rychesse and voluptuous liuyng and bring foorth no fruite That whiche fell in the good ground are they which with a pure and good herte heare the worde and kepe it and bryng foorth fruicte through pacience And the disciples whiche were nerest about Iesus and moste familiar with hym desired hym to declare the derke misterye of the parable To whom thus he sayed vnto you as vnto familiar frendes of household it is geuen to know the misticall secretes of the kyngdome of God The courtes of temporall kinges haue certain priuities belonging to theÌ„ and matiers of counsail which are kept priuie from the multitude of the common people and from all suche others as haue nothyng to do in the courte the kyngdome of the ghospell also hath in lyke manier secrete priuities belonging to it whiche many not without consideracion and good cause why be vttered to euery body at all auentures but must so be sette forth as they maye be seen onely of them which are of house holde belonging to God almighties court and vnto others it must be enwrapped and shadowed in derke parables to the entente that suche as are vnwoorthie persones whan they see it maye not see it and whan they heare it maye not vnderstande it And as for the parable this is the secrete menyng of it The sower is the sonne of man the grounde the herte of man the seed is the woorde of the ghospell It is not yearthly seed but
crosse And in dede they hearde a speakyng of death but it was as it had been half in a dreme nothyng well vnderstandyng what the thyng ment whiche was spoken and yet durste they not demaunde anye questions of hym what these woordes might mene hauyng freash in theyr remembraunces that Petur whan he was somewhat ouer bolde and buisye with Iesus had hearde Iesus saie vnto hym auaunt out of my sight thou Satan thou haste no saueryng of those thynges that appertein to God but altogether of such thinges as appertein to yâ— world ¶ And there entred a thought emong them whiche of theim should bee greatest whan Iesus perceiued the thought of their hertes he tooke a chylde and set hym harde by him and sayed vnto them whosoeuer receiueth this childe in my name receiueth me And whosoeuer receiueth me receiueth hym that sent me For he that is least emong you al the same shal bee greatest After al this same Iesus wente to Capernaum And so it was that forasmuche as the disciples wer yet carnal because they had seen the glory of weorking of many miracles and because they had hearde the maiestie of the kyngdome of God promysed and because theimselfes too had dooen many woondrefull thynges aboue nature at the name of Iesus a certayn worldly thought entred into theim which at laste braste out thus ferre that as they were going on the way they reasoned together one with an other whiche of them shoulde sute highest in the kyngdome of heauen For they dreamed that such a like order shoulde bee in the kyngdome of heauen as they had seen in the courtes of worldely princes or in ryche folkes houses in whiche he that is more proude and quicker or bolder spirited then an other is he is the more Iolier felowe Than Iesus althoughe he knewe well enoughe what it was that they had emong theimselfes kept disputacions of yet as soone as he was come into the house he demaunded of theim what the matter was that they had so hardelye disputed and reasoned of by the waie And they all plaiyng mum and not hauyng a woorde to saie because they wer halfe ashamed of the matter Iesus to shewe that their thoughtes and their priuie talkes behynd his backe wer not hydden ne vnknowen to hym toke a litle innocente childe in his hand and set hym hard by his syde and callyng the twelue together vnto hym he sayed ye dispute of greatnesse whiche of you shal bee greatteste The greatteste with me are those that are moste inferiours What is more playne without fraude or guyle then this litle chylde or what thyng more lowe Euen veray suche muste ye become if ye will be chiefe in the kyngdome of the ghospel The kyngdome of feith and charity knoweth none ambicion it is not acquainted with plaiyng the Lorde it can no skill of tirannye whatsoeuer persone receiueth vnto him suche a childe as this in my name receiueth me myselfe and whosoeuer receiueth me receiueth hym that hath sent me If I haue plaied the Lorde towardes you than reason you also who shal be the chiefe emoÌ„g you but if I haue rather vsed my self as a willing and a readye seruaunte to the commodities of all persones knowe ye that he shal bee a great man emong you all who in contemnyng of glory in humilitie and submission and in feruent affeccion to bee as a seruaunte to dooe all creatures good shal bee the least and moste inferiour of all men ¶ And Iohn aunswered and saied maister we sawe one castyng out deuils in thy name and we forbad hym because he folowed not with vs. And Iesus saied vnto him forbid ye hym not For he that is not against vs is with vs. And because they had hearde hym saye that litle ones are to bee receiued in the name of Iesus it came into Iohns mynde that they had excluded and debarred a certayne man from the fraternitie of ministring the ghospel He therefore is in a doubte whether that lyke as all men were to bee receiued vnto the felowship of the saluacion of the ghospell so in lyke manier all men wer to be admitted to the ministracion of preachyng the ghospell and to the weorkyng of miracles And in this poyncte was hydden a litell spice of a certaine secret pangue of enuye God had tofore geuen power vnto the twelue onely to caste out deuils and to heale diseases Thys dignitie they thoughte not meâ—e to bee made common to any others And therefore Iohn saied maister at the tyme whan beeyng sent foorth by thee we executed the office of preachyng the ghospell abrode we sawe a certaine man casting out deuils in thy name though he bee none of the noumbre of vs twelue no nor dooeth not soe muche as folowe thee neyther This man as one beyng a straunger to our brotherhood we forbadde that he shoulde no more so dooe Than Iesus although he would in no place suffre hymselfe to be preached of by the wicked spirites yet teacheth that men of what sorte soeuer they bee are not to bee forbidden from hauyng to do in the ghospel although they do thesame of no veray sincere hert so that saith he the thyng that they doe they doe it in the name of Iesus and doe thesame thyng that ye dooe For whosoeuer is not an aduersarie vnto vs doeth euen in that veraie poynte make on our syde that he doeth not against vs. To such a thyng as is straunge and by all possible waies to be euerye where published abrode al fauour doeth auaile The miracle is not his that doeth it but Goddes who sheweth his power by man as by his ministre and instrument Therfore whatsoeuer persone sheweth any miracle by callyng vpon my name dooethe publishe and spred abrode my glory and debarreth himself of al title to speake 〈◊〉 of me from thensforth whose name he hath found so effectual ful of power ¶ And it fortuned whan the tyme was come that he shoulde bee receiued vp he sette his face to go to Hierusalem and sent messagiers before him And they went and entred into a city of the Samaritanes to make ready for him And thei would not receiue him because his face was as though he would gooe to Hierusalem Whan hys disciples Iames and Iohn sawe this they saied Lord wilt thou that we commaund fyer to come down from heauen and consume them euen as Helias dyd Iesus turned about and rebuked them saiyng ye wotte not what manier spirite ye are of For the sonne of manne is not come to destroy mennes lyues but to saue theim And they went to an other â—owne And so it befell that the time beeyng nowe veraye nere at hande when Iesus leauyng the yearth should be receiued vp into heauen the Lorde had already entred his iourney and shewed eueÌ„ plainly by his countenaunce that he was bounde towardes Hierusalem as one that purposely minded to be in the way agaynst the occasioÌ„ of his death should come He
therfore the lorde of the harueste to sende forth labourers into his haruest Ferre is the roumour and bruite of the gospel spred and manye are sette on fier wyth the gredye desyre of the doctrine of heauen they are wel willyng toward it and wante but onely such as should call and gather their myndes together beeyng of theimselfes bothe ready and full of hast towardes the kyngdome of heauen Gooe ye therefore puttyng youre wholle truste and confidence in the safegarde and maintenaunce of me alone Suche as are great men and hath rewle of thynges suche as are â—iuill shall murmour and grutche againste your doctrine Againste these men doe I send you forth naked wythoute weapon or fense For I sende you not that you should hurte or grieue any man but that ye full of simplicitie and void of all hutte should studye and endeuour your selfes to profite and do good to euery man Seke ye not therefore help at mans hande that ye may therewith armâ— and defende your selfe against the violence and maliciousnes of the eiuil nor take you no care ne thought for your liuing or thinges necessarie but with al readinesse go ye to the buisinesse of the gospel neither carrying scrip nor wallet nor yet shooes with you for ye shal neuer want that shal bee sufficient for nature Salute no man neither the welthy lest ye seme to flattre seke vpon theÌ„ for gaine nor the indurate lest ye seme to fauour theyr vngodlinesse Nor take you no thought for house or lodgeyng there shal be those whiche shall receiue take you in at theyr doores only shewe your selfes pure and vncorrupt mynisters of the ghospell And what house soeuer ye shall entre into first wish praie for peace to the whole houshold That if there be any there that is the sonne of peace that is to say a ientill meke man and one that thristeth the most mekest doctrine of the ghospell your praier shall profite and dooe good and he shall enbrace and gladlye receiue so well wyshyng geastes that yf they dooe not so receiue and welcome you yet leate it not repent you so to haue prayed for them For you shall not lese the rewarde of this your profered seruice nor ye shall not with ouermuche entreatyng nor castyng your selues at the knees of any man require lodgeyng nor shall not as men without shame presse into the house of any of them for so great a thyng and so muche to bee estemed is not to bee offred and thruste into the handes of suche as will not gladlye receyue it and yet ought it to bee profered to euerie man Whosoeuer shall gladly and willyngly receiue you see that you tarie wyth hym not desiryng or lokyng for the pleasures of this life but forsomuche as shall bee necessarye for the susteinaunce of your bodyes drinke and fede on suche thinges as ye shal therefinde emongest theim for it is good reason that he which laboureth in preachyng and teaching the ghospell shoulde liue and be susteined by their liberalitie for whose behoufe he laboureth and taketh peine in case he haue not sufficient of his owne wherof to fynde himselfe ¶ Goe not from house to house and into whatsoeuer citie ye entre and they receiue you eate suche thinges as are set before you and heale the sicke that are therein and say vnto them the kyngdome of God is come nigh vpon you But into whatsoeuer citie ye entre thei receiue you not go your waies out into the stretes of the same and saie euen the veâ—ai dust of your citie which cleueth on vs do we wipe of against you notwithstanding be ye sure of this that the kyngdome of God was come nigh vpon you I saie vnto you that it shal be easier in thaâ— daye for zodeme then for that citie And of this thyng take ye diligent hede also lest ye straighing from house to house despisyng and setting at naught the former hospitalitie lodgeing serche and seke a more delicate lodgeyng and better furnished Leate it suffice you whatsoeuer cometh first to hande that if it shal chaunce you to come into any cities yf the enhabitauntes willingly receiue and entreteine you eate you and drinke you withoute anye choyce and without lothyng or abhorring of any thyng whatsoeuer is sette before you and to the ende ye maye be geastes the more acceptable and the better welcome and also that ye maye with the better credence preache the kyngdome of heauen heale you the sicke folkes of the same citie restore ye the weake and impotente to theyr strengthe delyuer ye suche as are possessed with eiuill spirites And all these thynges doe ye freely without reward and willyngly refusing no creature neither poore ne riche and than saie ye vnto them ye see manifest tokens of the power of God prepare your hertes and myndes to the earneste exercise of innocente liuyng For nowe draweth nere vnto you the kyngdome of God the maladies and diseases of the bodye are nowe taken awaye and ere long shall the maladies of the soule bee driuen awaye also whiche are sinnes That yf ye shall chaunce to come into any citie in the whiche there is none that wyl receiue you make ye no kynde of humble suite vnto them for any intreteinmeÌ„t but come you forth abrode into their stretes and there opeÌ„ly and in the face of the whole citie saie ye vnto them in this wyse We haue freelye withoute any hope of rewarde at your handes offreed vnto you the glad tidynges of euerlastyng life But forasmuche as ye haue despised and not regarded our office we wil take no benefite at all by you Beholde therefore euen the veraie dust whiche stucke vnto our feete we shake and cast of against you for a witnesse that we haue profered and ye forsaken that moste happie tidynges which ought not to bee layed in the lappes of such as wil none of it And yet this thing be you tyght sure of that whether ye receiue it or not receiue it the kingdom of God is verai nere vpon you that if ye wil receiue this tidynges then shal it come to your greate profite commoditee yf not to your great hurte and destruction Be ye contente this waye onely to haue reuenged your selfes If they shall any where despyse you vengeaunce shal light vpon them for it at the due tyme. For this thing verailye I shewe vnto you that in the day of the last iudgement it shal be the better with the zodomites and they shal fynde more grace at the Lordes hande then that citie whiche hathe despysed this so great gracious goodnesse of God freely offred vnto theym All menne dooe muche meruaile at the sharpe and rigorous vengeaunce of God shewed vpon the zodomites but yet dooeth this poyncte somewhat ease theym that they were neuer so many wayes prouoked to emendemente of their liues And the Iewes standyng muche in their owne conceiptes doe vttrelye abhorte and deteste
he hath lent to thee ¶ I am come to sende fyer on the earth and what is my desyre but that it weare already kiendled Notwithstanding I muste bee baptised with a baptisme and howe am I payned tyll it bee ended Suppose ye that I am come to sende peace on earth I tell you nay but rather debate For from hensfoorthe there shall bee fyue in one house deuided three against two and two against three The father shall bee diuided against the sonne and the sonne agaynst the father The mother agaynst the daughter and the daughter against the mother And the mother in law againste her daughter in lawe and the daughter in lawe against the mother in lawe I thirst the saluation of man and for the cause therof am I come into the worlde and to the earnest desire of my hearte all tarying or delay semeth long It is no washe doctryne ne worldely that I haue brought downe from heauen It is mere and pure fyer whiche will surelye eyther clense and puryfye a man or els burne hym And I am euen of purpose come that this same fyer maye bee kiendled on yearthe For what other thyng els dooe I desyre or wante Beeyng once kiendled it will ferre and wyde so daynelye take all the vniuersall worlde with the slaine But thys fyer shall not leape ne sparcle foorth onlesse thys flint stone of my body bee first strieken on the crosse That same baptisme is yet behynde to come whiche my father hathe precisely appoyncted vnto me to be dieped in myne own bloud to the end I shal through my death suffer paynes and tormentes for the sinnes of all the whole worlde At that houre and neuer afore shall that same sparcle of euangelicall charitie appere vp and shewe furth it selfe emong men whan they shall see an innocent giltlesse man to haue willingly suffered a vyle shamefull death for malefactoures that haue transgressed For this is a sparke of perfeict charitie loue And from this baptisme doe I not onely not abhorre but for the loue that I beare to the saluacion of mankinde I am in a great agonye to haue it accomplished with all expedicion The nature of my body abhorreth the matier but the entier loue of my soule greatelye longeth for it But thys fyer being kiendled shall stiere vp great vproares in the worlde For it shall bee a vehemente fyer and an heauenlye aswell discussyng as also strieking foorthe all naturall affeccions of men For doe ye beleue that I am come to bring suche peace into the earthe as thys worlde loueth with whome it is than altogether quietnesse and tranquilitie whaÌ„ the lustes and appetites of the herte bee all pleased and satisfied and whan the eiuill persones dooe agree with the eiuill No verayly I am not come to set suche concordes at one but to sende debate and variaunce People will not euery one obey the ghospell and for the ghospels sake all other thynges are to bee contemned Whereupon it shall so come to passe that in one house in whiche there was a naughtie peace afore there shal aryse an holesome variaunce For fyue sortes of persons being of nature most nere ioyned together shall for my cause bee at dyuisyon emong themselues three agaynst two and eft two agaynst three For what is more nere coupled together by nature then the sonne to the father And yet shall the father for the ghospels cause fall out and and bee at distaunce with the sonne and the sonne shall for the ghospels sake despise the father In lyke mannier shall the mother bee at variaunce with the daughter but the charytie of the ghospell shall bee of more force in the daughters mynde then naturall affeccyon towardes hyr parentes The mother in lawe also shall bee at playne defyaunce and warre agaynste hir owne daughter in lawe but the loue of eternall saluacyon shall with the other in her mynde outweighe the respecte of alyaunce of the fleashe For the bandes of the spirite dooe muche more streygne the hearte then the bandes of nature dooe ¶ He sayde also to the people whan ye see a cloude aryse out of the weke straight waye ye saye we shall haue a shoute and so it is And whâ—n ye see the southe winde blowe yt say we shall haue heate and it commeth to passe Hypocrites ye can skill of the facyon of the earth and of the skie but what is the cause that ye cannot skill of this time yea and why iudge ye not of your selfes what is right While thou goest with thine aduerserie to the rewler as thou arte in the way geue diligence thou mayeste bee deliuered from him lest he bring thee to the iudge and the iudge deliuer thee to the â—ayler and the â—ayler cast thee into prieson I tell thee thou departest not thence tyll thou hast made good the vttermost mite After these woordes Iesus turning to the people sayde Wherefore than dooe notye prepaire your hertes to the kingdome of God whiche is euen veray nighe at hande Doe ye not perceiue fele it to approche so many tokens of thinges as ye haue Why are ye in this behalfe nothing good coÌ„iecturers seeing that in mattiers of so muche lesse weight and importaunce ye haue so quicke a smelle to caste and geasse at thynges to come For whan ye see any cloude arysing out of the west ye streyghte waye tell afore hande that there is a shower toward and the thing commeth to passe which ye doe so prophecie And agayne whan ye perceiue the winde to blowe from the south ye tell aforehande that a greate heate will folowe and youre geasse dooeth nothyng beguile you Neuerthelesse litell it forceth whether it rayne or rayne not but it maketh veray great force that through euangelical feith ye procure atteyne euerlasting saluacyon O ye hypocrites after what sorte all youre dooynges are cloked and counterfaicte And euen suche as youre holinesse is euen suche lyke is youre wisedome also In thynges perteynyng to thys presente lyfe ye haue a witte and a forecaste but in thynges belongyng to immortalitie ye haue no syghte at all Ye marke the parte of the skye and of the yearth that is nexte to you and therof ye gather coniectures and likelihoodes of thynges to ensue But howe happenethe that of so manye tokens as haue bene shewed vnto you ye doe not marke nor espie the time to be now at hande whiche shall beyng to all creatures eyther healthe if it bee duely accepted or eternall damnacyon in case it bee neglected Ye knowe what the Prophetes haue promised ye heare so manye thynges whiche are sayde and wroughte emong you ye see the worlde to bee chaunged to a newe state and can ye not yet of all these thinges caste ne coniecture the tyme to bee at hande that hath bene promised This onely thyng was with all youre earnest endeuoures to bee attended vnto neyther shoulde anye thing bee of so greate weyghte or regarde
goodes gotten with falsehood as commonly in very true dede it is ye shal not shewe yourselfes faithfull to the Lorde who hath deliuered you thesame to be disbursed and distributed abrode what manne wyll commytte vnto you the bestowyng of the true rychesse of the mynde And if in a thyng of an other mannes whiche canne not perpetually continue with any man ye haue been nothyng trustie who will putte in your handes suche a thyng as might perpetually in tyme to come bee your owne And a lighter offence and trespace dooeth he whiche vnfeythfully handleth the rychesse of this world then he whiche vnfeythfully dispeÌ„seth the treasoures of the gospell The kyngdome of god requireth to haue all the whole maÌ„ And the mynde it requireth to haue free from the loue of all worldely thynges Neyther is it for any man to attempte or goe about to make a medley of the worlde and the ghospell together whiche ghospell is the kyngdome of heauen For if no man can bee a seruaunte common and indifferente vnto twoo maisters at once because that scarcely any twoo men dooe so well agree within themselues that one seruaunt is hable with his due attendaunce to satisfye them bothe at once but that the one or the other sette at naught he muste of force be compelled to sticke to the one of them alone howe muche lesse can ye be hable to serue God and Mammon bothe at once beeyng maysters so ferre discordyng together that there is not so muche as any one poynct wherin they agree And seruaunt vnto Mammon is that man what euer he be that setteth a great piece of his heauen in rychesse and for that cause laboureth with al earnest applying of his mynde to geat veray great aboundaunce and thesame to vpholde maynteine and encreace whan it is gotten And suche an one leapeth for ioy whan his substaunce multiplieth and is sore vexed in his herte if it be taken awaye from hym by any misfortune And seruaunte to God is he who either shakyng of from hym the gooddes of this world or els possessyng them as though he possessed them not dooeth with all earnest applying of hymself go about the prouision of the thynges whiche make to euerlastyng saluacion And these thynges heard the Phariseis also whiche were couetous and they mocked hym And he sayed vnto them Ye are they whiche iustifie your selues before men but God knoweth your hertes For that whiche is highly estemed emong men is abhominable in the sighte of God All the woordes and talke afore goyng though it wer specially and purposely spoken to suche as beleued themselues possible enough to bee Christes disciples though they wer charged and loden with the carefulnesse of richesse the Phariseis also did heare whose hertes beyng as it were olde boâ—tels could not hold ne receyue this newe muste of the doctrine euangelicall For they wer couetous and gredie not onely of money but also of glorie They wer haulte mynded fierce and men that would be auenged of euery matier Therfore they skorned the doctryne of Iesus who moued meÌ„ to charitable liberalitie to not caryng for to be auenged to the not passyng on glorie ne on theyr lyfe neyther And certes this worlde also hath and euermore shall haue his Phariseis who trustyng to theyr owne force will haue in derision the doctrine of humilitie of fauour in pardonyng offences of tractablenesse and of liberalitie A mouth enured and accustomed to the soure turned wyne of worldly wysedome policie abhorreth froÌ„ this heaueÌ„ly muste Maie it also please God to vouchesalue one daye to dampe the tauntyng mockes of suche persones lykewyse as he did at this present sharpely reproue these Phariseis beeyng scorners whan he sayed Ye swell in pryde with the vayn countrefaictes of goodnesse settyng foorth your peynted sheathe in the face of men who esteme a man of his ryches of his gaye apparell of the obseruacion of ceremonies and of those thynges do ye purchase vnto your selues also a laude prayse of holynesse where in veray dede ye are neither ryche nor holy nor in happie or blissefull state nor yet great men For god who onely seeth and beholdeth your hertes estemeth a maÌ„ by the veray goodes of the soule And suche a man and none other is ryche who is rych before God he is iust that is iust in the sight of God that man is great who beeyng litle in his owne estimacion is great by the iudgement of God For moste commonly it chaunceth that suche a thyng as to men semeth some high matier and to bee had in high veneracion is with God reputed a thyng abominable ¶ The lawe and Prophetes reygned vntyll Iohn and sence that tyme the kyngdome of God is preached and euerie man sâ—riueth to goe in Easier is it for heauen and yearth to perishe then one title of the lawe to fayle Whosoeuer forsaketh his wife and maryeth an other committeth aduoutrie And he whiche marieth her that is diuorced from her houseband committeth aduoutrie also Ye dooe yet still hold the rynde of the lawe fast in your teeth and ye glorye in the shadowes of thynges wheras now the kernell within is to bee opened that the lighte of euangelicall trueth arisyng maye on euery syde dryue awaye all shadowes Ye must now disacouainte estraunge your selues from yeâ—oure old wyne of Moses lawe drynke in the newe muste of more souÌ„der doctryne The figures of the lawe had their time What the holy sayinges of the prophetes did promise was looked for But figures ceasse nowe that the trueth hath appered foorth neither is propheticall promisyng any longer looked for nowe that the thyng whiche they had promised is in veray facte perfourmed and geuen From shadowes ye must goe foreward and growe to the veritie And from the feith of the promyses ye must grow vp to the loue of the thyng beyng now sent and geuen in dede Iohn was as ye would saye a marchyng bordre or a particion diuidyng and seueryng the lawe with his figures and the prophetes with their promises from the ghospell which ghospell doeth in veray facte dede geue aswell that the lawe had with his figures signified and appoyncted as also that the prophetes beyng enspired with God had promised shoulde come Iohn preached that the kyngdome of God was already come And that veray thyng forsouthe it is which the lawe had in shadowes marked out and that veray thyng it is that the prophetes solemnely spoke of afore And ye see the thyng self to be agreable to Iohns preachyng For euer sence his tyme the kyngdome of God is continually preached vnto al people and many dooe with glad hertes gredely take the blissefull and heauenly newes They drynke newe muste they take the doctrine of God they contemne yearthly thinges and growe ryche with goodes and treasoures heauenly They cast money awaye from them but they woorke miracles they haue no armour ne weapoÌ„ but they cast out deuils They are not men of
of god And whoso casteth hymselfe doune in his owne herte shal be exalted on high in the sight of God They brought vnto him also young children that he should touche theÌ„ When his discyples â—â—we it they rebuked them But Iesus whan he had called them vnto him said Suffer children to cum vnto me and forbid them not For of suche is the kingdom of god Uerilye I saye vnto you Whosoeuer receiueth not the kingdom of god as a child shall not enter therein And beholde an other occasion whereby for the Lorde to commende vnto vs humilitie and softenes coupled with simplicitie and plainnesse Mothers brought their young babes vnto Iesus to the entente he should touche them and blisse them thinkyng that it shoulde come to passe that thesame chyldren should by that meanes be in the more safetie froÌ„ suche chaunces and diseases as that age is commonly woont to bee in daungier of The dyscyples whan they saw the thyng rebuked the women because thei did with suche tryftyng matters trouble the lorde hauyng otherwyse as they thoughte his handes ful enough of bussinesse already But Iesus although he knewe al thissame to bee dooen by his said disciples of a certayn good diligence declaring their readinesse to dooe their duetie towardes hym yet to expresse vnto vs an exaumple of simplicitie of humilitie and of innocencie and al vnder one to geue â— lessoÌ„ vnto pastours that they ought not to despise any body be he neuer so meane or so weake he called his disciples together vnto him saied Suffre ye the children to cum vnto me nor be not against it that thei may be brought vnto me for vnto suche belongeth the kyngdom of god Leat an exaumple be shewed foorth vnto all creatures that they may vnderstande to what degree of perfeccion they ought to grow These litle ones knowe no fashions of clokyng ne counterfaityng they are not acquaynted with pryde ne haultnesse of â—ooke they knowe not the way to strike agayn whan they are steiken they can no skill to geue reuiling wordes again thei know not what auarice meaneth they can no skill of ambicioÌ„ it is mere innoceÌ„cy that is in them it is mere simplicitie without any fraude or guile This woorde I saye vnto you to truste vnto the kyngdome of God receyueth none but suche as bee reforged and chaunged accordyng to this paterne Therfore onlesse a man cum to the doctrine of the gospell with the lyke simplicitie that these children are of he shal not enter into the kingdome of God And a certain rewler asked him saiyng Good maister what ought I to do to obtein eternall life Iesus said vnto him why callest thou me good None is good saue god onely Thou knowest the coÌ„maundemâ—â—es Thou shalt not coÌ„mitte aduoutry thou shalt not kill thou shalt not steale thou shalt not beaâ—e false witnesse honour thy father and thy mother And he said aâ— these haue I kept froÌ„ my youth vp Whan Iesus heard that he said vnto him yet lackest thou one thyng Sell al that thou hast and distribute vnto the poore thou shalte haue treasure in heauen and cum folowe me Whan he heard this he was sorye for he was very ryche Whan Iesus sawe that he was sorye he said With what difficultie shal they that haue money entre into the kingdom of god It is easier for a camel to go through a nedles iye then for a riche maÌ„ to enter into the kingdome of god And they that heard it said And who than can bee saued And he said The thynges whiche are vnpossible with men are possible with God Than agayne came there vnto Iesus one of the great states and the heademen as one that shoulde bee euen in verye facte a plain declaracion what it ment that Iesus had saied concernyng the state of chyldren And thus sayed the great man Good maister what maye I dooe to atteyne euerlastyng lyfe Than Iesus willyng to notifie that this surname good serueth to none but to god onely who of his very propre nature is good aunswered hym thus Why dooest thou cal me good None is good sauyng god only not for that the lorde dooeth not acknowlage the surname of good as due vnto hym as touchyng that he was God but because the sayed ryche man attributed the woorde good vnto Iesus as beeyng a man yea and woulde peraduenture haue taken it to himself too if any such occasion had cum in place He therfore did not after a right sorte call Iesus good whom he did not yet beleue to bee god And for this cause did the lord at that time refuse the honour of this title because he wel vnderstâ—de the demaunder of the question not to be vtterly voyde of swellyng pryde as one that thought himself to abounde in many good woorkes And Iesus because he would shewe foorth the mannes sore saied Thou knowest the preceptes of Moses lawe that is to wete Thou shalt not kyll thou shalt not committe aduoutrye Thou shalt not doe thefte Thou shalt not beare false witnesse Honour thy father and thy mother To these woordes sayed the other as one myndyng to beare a way a prayse and commendacion of perfite righteousnesse Al these poyntes euery one of them haue I duely kept euen from the beginnyng of my youth This saiyng was not ferre from that saiyng of the Pharisee aboue specified but it was a great dele short of the symplicitie of the young chyldren laâ—t afore declared One faulte therfore there was opened hereby but there was an other priuie faulte hidden besides also whiche made him vnapte for the kyngdome of God Iesus therefore because he woulde discouer the other fault too said Thou lackest one pointe yet That if thou wylt enter the kingdome of the gospell goe thy waies sell all that euer thou hast in thy possession and by distributyng it abrode in almes to the poore laye vp a treasure for thy selfe in heauen That dooen beeyng free and rydde from all lette and vncoumbraunce come than and folowe me The sayed demaunder whan he had heard these wordes was striken with great sorow for he was exceding ryche He was not yet reduced nor broughte to the paterne of a young child forasmuche as the loue of rychesse had possessed his herte Than Iesus seing hym to depart an heauy man who did in suche sort sue for to come to the blisse of the kyngdome of heauen that neuerthelesse he coulde not contemne the rychesse of this world turned to his disciples and as one beyng in a great meruail he saied How hardely shall those whiche are heauy laden with the burden of rychesse enter into the kyngdome of God through the narowe gate For an easier thing it is for a camell to perce through the iye of a nedle then for a riche man to entre the kingdoÌ„e of god The disciples beeyng with these woordes sore troubled in their myndes saied If no ryche maÌ„ do entre thyther who
hath gayned tenne pounde And he sayed vnto hym well thou good seruaunte because thou hast been feithfull in a veraye lytle thyng haue thou autoritie ouer tenne cities And another came saying Lord thy pound hath made fyue pound And to thesame he sayed be thou rewler also ouer fiue cyties And another came saying Lorde beholde here is thy pounde which I haue kept in a napkyn for I feared thee because thou arte a streight man thou takest vp that thou laydest not down and reapest that thou diddest not sowe He sayeth vnto hym Of thyne owne mouthe wyll I iudge thee thou eiuell seruaunte Knowest thou that I am a streight man taking vp that I layed not downe and reapyng that I dyd not sowe And wherfore gauest not thou my money into the banke and at my cummyng I might haue requyred myne owne with vauntage And he sayed vnto them that stoode by take from hym that pounde and geue it to hym that hath tenne pounde And they sayed vnto hym Lorde he hath tenne pounde For I saye vnto you that vnto euery one whiche hath shal be geuen and he shall haue aboundaunce and from hym that hath not shal be taken awaye euen that whiche he hath Moreouer those myne enemies which would not that I shoulde reigne ouer them bryng hither and sleagh them before me By this talke Iesus did declare that from hensfoorth none ought to glory in the obseruyng of the lawe but whatsoeuer good qualitie or gyfte of grace had happened vnto any man by the bounteous liberalitie of god yâ— same should bee wholy employed to suche ende that we maye drawe veray many men to grace and saluacion thereby For with suche kinde of gaynes is God moste speciallye delited who had sent his owne sonne for this purpose that freely forgeuyng theyr synnes he might ioyne all the nacions of the world vnto him And in dede some there were emong the disciples which thought that as soone as he were once come to Ierusalem whiche he begoonne nowe to drawe somewhat nere vnto the kyngdome of heauen wold immediately appere of whiche he had so many tymes made mencion wherin their imaginacion ranne vpon some kingdome lyke to a worldely reygne whereas Christ ment of a reigne of the spirite euangelicall by meane wherof the tyrannie of synnes is oppressed and troden vnder foote And that kyngdome certes consisteth not in puissaunce of armed souldiers in weapon or in force of handes but in feith and truste in god but in beneficiall goodnesse towardes the neighbour but in mercifulnesse towardes offendours but in sincere and liberall dispensyng of the worde of God But as for the maiestie of this kyngdome whiche shall honourablye rewarde the godly with immortall glorye and shall adiudge the wiekedde vnto endlesse tormentes he declared that it should not streightwayes bee shewed foorth but shoulde bee made open and manifest at the due tyme beeyng to vs vnknowen And ferther that we shoulde in the meane season by all meanes and wayes employe our earnest diligence that the good gyfte or qualitie that euerye bodye hath he should first remembre to bee the lordes moneye to whome we are debtours for al that we haue that the money whiche we haue so receyued oughte vprightly and feythfully to bee destributed abrode to the gaynes and profite of thesame Lorde not that he hath nede of any manier thyng but because that of his charitie and loue towardes mankynde he thirsteth the redemyng saluacion of all creatures and thynketh himselfe encreaced with a great auauntage and gayne yf one man emende by another from viciousnesse and bee conuerted from vice to the earnest exercise of godly deuocion whereby he maye haue what to rewarde in both parties aswel the one that helpeth with doyng benefite as also the other which hath been holpen For there is nothyng that we maye in this behalfe take into our own possession eyther of prayse oâ—els of thanke We are seruauntes euery one of vs and of bounden dutie owe our beste labour and seruice All the stocke of the money is his euery whyt of it yea and oweneâ— he is of vs ourselfes too we must no more but labour euery man to the best of his power to encrease the Lordes substaunce As touchyng the reward leat vs leaue the arbitrement there of to the Lorde who will at his conuenient tyme moste largely rewarde our prompte wil and our faithful endeuouring The discourse of the parable is this here ensuing A certain man of nobilitie and great power toke a voyage into a ferre countrey to recouer the possessioÌ„ of a realme into his haÌ„des again which an other had through tiraÌ„ny vsurped and preueÌ„ted the possessioÌ„ of afore and that doeÌ„ to returne home again But this great man before he entred his iourney called together certain of his seruauntes which he had to the numbre of tenne and deliuered teÌ„ne poundes vnto them in sort that there was an equal diuisioÌ„ of this stocke of money indifferently among them al and therwithal gaue them in commission This money saieth he I deliuer vnto you not to coÌ„sume it wastfully or to kepe it idle in your haÌ„ds but that it may eÌ„creace by the trade of occupiyng and to the ende that beyng returned home againe I may fynde my substaunce well encreased at home And all thinges thus sette in ordre at home he went forth on his voyage And so it was that the inhabitauntes of the citie whiche he was rewler and gouernour of hated hym Wherupon as soone as he was gon foorth on his iourneye they begoone to treacte of a chaunge attemptyng suche a matter that while he wer in recoueryng his other kyngdome he should be expulsed out of that that he had than already in possession Upon this they sent ambassadours vnto hym beeyng nowe a good waye onwarde on his iourney to make relacion vnto hym that his subiectes were of suche mynde that from henceforth they woulde no longer haue hym to their kyng and that therfore he should not make the labour any more to returne home again to theim from whence he had taken that present voiage But so it befell that whaÌ„ he had recouered into his possession the other kyngdome for whiche he had taken the saied voiage he returned home agayne to his owne realme and commauÌ„ded his seruauntes to bee called before him to whom he had to fore deliuered the stocke of tenne poundes that the audite and accouÌ„ptes duely made he myght knowe how muche euerye of them had gotten of clere gaynes The first came foorth who beyng demaunded of his accoumpt saied My lord thy pounde is enprowed to the summe of tenne poundes Whose industry and fidelitie his lord muche praisyng aunswered well saied my good seruaunte forasmuche as whan my substaunce was suche as might haue lien in a narow roume thou hast in a litle summe of money declared thy selfe faythfull trustie and louyng toward thy maister nowe that my substaunce is enlarged it is reason and
whan shall it cumme to passe or by what signe maie we bee hable to knowe the saied tyme to be alreadye come But Iesus whose wyll is to haue his disciples euermore in a readinesse against all assaultes of eiuyll mysauentures dyd by his doubtfull and entrieked communicacion sette theyr myndes in suspence perplexitie makyng a medley of many soondrye matters together concernyng affliccions which they should afterwarde abide for preachyng the ghospel concernyng the beatyng down and the miserable plague of the citie of Hierusalem and concernyng the ende of the worlde the houre and tyme whereof it was his pleasure to haue vnknowen to all creatures to the entent they should continually euermore be in a readinesse The disciples mindes ranne altogether vpon a kyngdome But the Lorde was more willyng to haue theim knowe the thyng that did more nerelye touche them and to knowe those other matters the veray speakyng and mencionyng whereof their hertes vttrely abhorred because thei wer as yet but weake and fraill menne For they had better fansie and will to heare woordes pleasaunt to the eare of worldelye coumforte and solace then to heare thynges concernyng the coumforte of the soule health The foresaied blessed reigne will one daye surely come and at his due tyme wil it come but the care and charge thereof it is moste expediente to put in the handes of God and to leat hym alone withall our partes it is in the meane tyme so to behaue our selues that we maye not seme vnworthye of that kyngdome For there is no cummyng to the glorye of thesame reigne but by meane of soondrye affliccions Against such affliccions it behoueth our hertes to be well armed Iesus therefore saied Oute of all doubtes come I will and displeigh the maiestie of the reigne Euangelicall But see ye yâ— ye bee not seduced enbracing an other Christe in stede of me For before the prefixed tyme at whiche I wyll come there will come many whiche wyll vsurpe my name vnto them and will boldely auouche of themselfes and saie I am Christ. The tyme is at hande Be not ye any thyng moued with the wordes of such in case they shall call you any whether goe not ye after theim Ueraily when ye shall heare al the worlde to be in a garboile of sedicioÌ„s of warres manye persones shall plaie the prophetes and shall allege the ende of the world to approche But be not ye any thyng feared with suche rumours as though the last daie be euen than byanby at hande For in dede suche thynges as these shal fortune but the ende of the worlde cometh not euen streight waie in the necke thereof For these shall bee nothyng els but certain preauÌ„bles of the said extreme distresse which shall bee to the eiuil sorte an vttre castyng awaie and to the good it shal bee an examinacion or triall a purifâ—yng of them As whan the bodye is towardes the poyncte of diyng the signes tokens therof be stroÌ„g diseases hauing come vp growen in thesame bodyes through an vnnaturall disteÌ„perature of the humours so shall these terrible coÌ„mocioÌ„s and hurleyburley foreshew the end of the world which hurleyburley maÌ„ns self doeth procure vnto hymselfe by reason that he is infected with inordinate lustes affeccions Through mans peruersenes shal the veray nature of thynges be shaken out of al due ordre course detestyng as it wer the malice of man strongly ensourgeyng for the redresse aueÌ„gemente of their vngraâ—â—â—usnesse With greate vproares garboile shal there bee arisinges of nacion against nacion royalme against royalme And whereas there is nothyng more distresseful theÌ„ warre yet doeth man purchace wilfully procure this pernicious confusion vnto hymselfe through aÌ„bicion through folye through couetise through hatred and throughe other lyke corrupt affeccions Yea verai nature selfe shal ouer besides the premisses cause many sore yearthquakes in many soondrye places in sorte as though the world tooke high skorne disdeigne for that it wer forced to beare men beeing suche vngodly wicked creatures There shal morouer cum great pestileÌ„ces which by their infeccion shal waste awaie coÌ„sume a mightie great nouÌ„bre of people in sort as though the aire were armed weaponed to doe vengeaunce vpoÌ„ the ciuil sort whereas it was for this purpose first ordeined sette for maÌ„nes vse that with it holsome breath it should bothe geue nourish life vnto al creatures Ferthermore throughe penurie of the fruites of the yearth there shall come famiÌ„ne in case as yf the yearth should say that she would not geue foode vnto her children being so wicked agaysnt God to whom eueÌ„ the dumme elementes also doe their bounden seruice duetie The sea also shal bee throughly moued with strauÌ„ge vnwont rages of tumbleyng and tossing wheras thesame too had aforetymes been accustomed to serue to the vse of man Yea besides all the premisses the veray skye and heauen shal shewe woondreful signes testifiyng the wrathe of God For the sunne shal bee turned to derkenesse the moone into 〈◊〉 blasyng sterres shal in straunge likenesse shewe theimselfes other vnnaturall woonders shall appere beeyng vncouth worthie to bee meruayled 〈◊〉 But lyke as a mannes bodye â–ª doeth not streight waie passe out of the world whaÌ„ it is strieken with extreme great sickenesses and yet neuertheles thesame or 〈◊〉 lyke diseases euer now than cummyng vnto him taking him agayn 〈◊〉 declare that the tyme of his death is not ferre of right so whan the world 〈◊〉 with such manier eiuils as aforesaied be ratleed an shaken together yesame euils shal geue a great significacion tokening of the world drouping now apaâ—â— towardes his last date and faste growyng towardes decaye and ruine But before al these thinges they shall laie handes on you and persecute you deliueryng you vp to the Sinagogues and into priesoÌ„s and shall bring you vnto kinges rewlers for my names sake And this shal chaunce you for a testimoniall Bee at a sute poyncte therefore in your hertes not to studie before what ye shal answer For I wil geue you a mouth and wisedome where against al your aduersaries shal not be hable to speake or to resiste But ere thissame woefull distresse shall thus cease vpon all the world at once there shal excedyng great peruersenesse of men come afore which shal prouoke the goodnesse of god to wrathe For whan ye shall preache my name throughe whiche they maye be saued they shal laie handes vpon you and shal persecute you with al kynde of dooyng yll or mischiefe vnto you they shal hale you and pul you vnto their counsaile houses of assemblie as though ye wer culpable malefactours Thei shal ferthermore cast you in prieson thei shal aâ—taine and condemne you at the benches of kinges and rewlers not for anye youre transgression but for your great and high well dooyng that is to wete for the professing
god dooeth not drawe hym to this deiuelishe acte but he is ledde thereunto of his owne inordinate couetise This saying of Iesus sore dismayed all theyr hertes and caste them in a great passion and they begon to aske and serche emong themselues who it shoulde be of whome Iesus had spoken Not one of them knew hymself culpable in his conscience besydes Iudas Iscarioth onely and yet durste not one of them truste his owne selfe in the matter Notwithstandyng Iesus bewrayed not his betrayer but oftentymes pricked his conscience to th entent he shoulde emende And he knewe well enough that Iudas would neuerthelesse continue stil in his madnesse teachyng vs therewhyle to vse the moste fauoure possible towardes synners forasmuche as we cannot be sure whether thesame parties maye one daye come to themselues agayne or not And there was a striefe emong them whiche of them shoulde seme to be the greatest And he sayed vnto them The kynges of nacions reigne ouer them and they that haue autoritie vpon them are called gratious Lordes But ye shall not be so But he that is greattest emong you shal bee as younger and he that is chiefe shall be as he that dooeth ministre For whether is greater he that sitteth at meat or he that serueth Is it not he that sitteth at meate But I am emong you as he that ministreth ye are they whiche haue abidden with me in my temptacions And I appoynt vnto you a kyngdome as my father hath appoynted vnto me that ye maye eate and drynke at my table in my kyngdome and sitte on seates iudgeyng the twelue trybes of Israell Nowe because the Lorde Iesus had in the supper tyme made mencion of the kyngdome of god there eftesones befell a contencion emong the disciples beyng yet weake and hauyng yet still in some behalfe a smatche of the fleashe which of them should after the lordes death haue the primaâ—ie and supremitie in the kyngdome of God For in holdyng forth the breade and the cup vnto theÌ„ he semed to make them all eguall one with another saying deuide ye this emong you But Iesus although he had at sondrie tymes afore also called them backe from suche affeccion yet beyng now veray nere towardes his death he repeateth thesame and beaâ—eth it into theyr heades saying Doe not ye imagine any suche lyke thing in the kyngdom of heauen as ye see in worldly kingdomes It is a ferre other sorte of reygnyng for it standeth by benefites and not by force of armes it is kept and defended by spirituall fence and not by violence it is dilated and enlarged in circuite by perswasion of wordes and not by forceable compulsion For the prynces of this worlde doe exercise a lordelye power ouer suche people as they haue the gouernement and rewle of for they doe not vse perswasion of woordes to make them loue honest wayes but they feare them from euill doynges by terrour of punishemente and of their subiectes they require to haue honour and reuerence doen vnto them though they bee not worthie thereof Yea and the nerer they drawe to the poynte of tyrannie so muche the more obedience and subieccion dooe they require to haue of theyr commons and all the whyle are they honoured of thesame people with titles and styles of estate and royaltee They haue names and styles geuen them to be called prynces fathers to theyr countrey sauers and defendours and consuls because by theyr power they kepe theyr inferiours vnder subieccion Of this sorte forsothe is the reygnyng of the heathen nacions But emong you whom I frame and breake to the kyngdome of the ghospell there shall bee a ferre other trade The greater that euerie one shal be emong you so muche the lesse shall take vnto hym of violent power or of glorie For he shall not haue an iye to oppresse or ouertrede his inferiours with the good giftes and qualities whiche he hath receyued of god but how to dooe his inferiours good therby and how to relieue them neyther shall he take the laude and prayse vnto hymselfe but refer thesame entierly vnto god And yet I speake not this as though there shal not be any ordre in this kyndome but because that he whiche is chosen to the preeminence of beyng a guide vnto others towardes godlynesse shall so greatly serue the commodities of all persones that he maie seme to be a minister and a seruaunt rather then an head He shal make no sekyng ne suite for fauour but his good herte and mynde beyng moste quicke and readie to doe good vnto all persones shall deserue iustely to haue it And as for his autoritie his perfeccion of lyuyng shall mainteine it and not his proude disdeynefull looke or stately porte and countenaunce And let it not greue truely to perfourme and shewe thesame humilitee emong yourselues whiche I haue throughly shewed vnto you whereas of my due right I might haue taken vnto me the state of Lordely power and dominion For considre and pondre ye this in your myndes whether of the twoo semeth the greatter man he that serueth at the table orels he that sitteth at the table is serued doth not he that sitteth seme the greatter maÌ„ Not for that whosoeuer sitteth doune is in dede the greatter man but he rather which enterteineth others with makyng them a feaste is euen for this very respect the greater of dignitie because he dooeth good to many And yet suche an one for courtesy and good maners sake whan the others whom he hath called to his feaste dooe sitte at the table goeth about the house froÌ„ place to place careful and diligent to see that no persone lacke any thing in the feaste and so the carefulnesse of hym alone prouideth for the satisfiyng and well beeyng of all the coumpanye And haue not I vsed my self lyke suche an one among you Haue not I in suche sort been conuersaunt among you as though I wer the seruaÌ„t of you all mynystryng to you of that that was myne owne and takyng care my selfe alone for you all How muche more ought ye to bee ferre from al tirannye and ambicion which in condicion and state are all eguall one with an other whiche ministre vnto others of my thynges and not of your own and whiche haue one maister egually indifferent vnto you all Ye haue receiued the same high and holy caucion or token and pledge of euaÌ„gelical concorde that with what entier loue I haue embraced you with thesame loue ye shoulde embrace one another among your selfes And where reigneth ambicion there cannot concorde bee at any sure staye In the meane tyme honoure must bee willyngly deserued but not vsurped or taken as a thyng of duetie and right For the princes of this worlde although they dooe their offyce rightlye yet because thei require homage and fealtie of their subiectes therfore they shal not haue any reward at all for it before god But as for ye puttyng away al care
as touchyng your rewarde leat your myndes be onely vpon your office and dutie it shal be mine office to prouide for you as touchyng your dignitie If ye shal be true folowers of my humilitie ye shall also be partakers of my glorie if ye shal be felowes with me in takyng suche part of affliccions as I do thē shall ye also haue suche part of immortalitie in heauen as I haue And hitherto haue ye persisted continued with me in mine affliccyons by which affliccions it hath pleased my heauēly father to haue mine obediēce throughly tried and approued Neither lownesse of degree nor pouertie not the trauailles of this life not the obloquie of men not the Phariseis laiyng await for you not the threatenyng of men of power hath disseuered you frō coumpaniyng and liuyng with me wheras others haue fallen away frō me wheras others haue not had the bold spirit to professe thēselfes disciples of mine That yf ye shall still persist in thesame mynde that ye haue hitherto had and shall not irke in the meane tyme to folowe my humilitie to the end ye may the better profit all persones I againe on my parte shall bryng to passe that ye shall an other day bee partakers of the glorye of my kyngdome For it hath so pleased my father that this shal bee the waie to the kyngdome of heauen And thesame haue I heretofore opened vnto you will doe again thorough my death By meane of lowenesse my father shall exalte me to the glorye of a kyngdome by temporall affliccions to ioyes euerlasting And like as there is a kyngdome prepared for me of my father because I in the meane whyle accordyng to his will doe behaue and vse my selfe as a minister and not as a Lorde euen so will I after that I am exalted to the dignitie of my kyngdome prepare the feloweshyppe of the same kingdome for you that folowe my steppes in suche wyse that ye whiche haue not sought for honour here in this worlde but haue behaued your selfes as ministers and seruauntes vnto all others diligently dispensing the doctrine of the ghospell shall sitte with me at my table in my kyngdome not now as ministers but as the honourable chyldren of god And where ye are nowe for my sake reputed amōg the Iewes for persones moste abiect ye shal at that houre sitte as head men of dignitie vpon twelue thrones iudgyng the twelue tribes of Israell For at that day shall the vasenesse of suche people appere as at this present seme to sitte on high benche in this world so shall your highnes who seme at this daye to be the outcastes of the world Thus muche did the lord Iesus speake vnder a figure qualifiyng and tēperyng his wordes to the rawnesse of his disciples whiche rawnesse be suffered for these causes to remaine a long season in them partly because he would in vs the more effectually plucke out suche worldly affecciōs as the disciples wer at that time subiect vnto partly because we should learne with great pacience fauour to suffre the weakenes frailtie of other folkes vntil they may growe to thinges of more perfeccion And the Lord said Simon ▪ Simon beholde Satan hath desired to lift you as it were wheat But I haue praied for thee that thy faith fail not And whan thou art conuerted strength thy brethren And he said vnto him Lord I am ready to goe with thee into prison to death And he saied I tell thee Peter the cocke shall not crowe this daye till thou hast thrise denied that thou knowest me There was no more remaining but for hym to arme the mindes of his disciples against the tempeste euen than approchyng and to roote out of theyr hertes the puttyng of their trust and confidence in themselfes For the sodain stormes of affliccions dooeth to no persones so ouer geue an ouerthrow then to suche as haue a confidence and boldenesse in their own strength But suche persones as vtterlye mistrustyng theyr owne assurednesse that is to say all worldly aide and mainteinaunce of man do wholly depend of goddes defēce and helpe suche none others are hable to stand sure against all the vproares tumultuous businesses of this presēt worlde So than tourned he his tale vnto Peter to the entent he might by exaumple of Peter trayne and correcte them all For he knewe Peter to be of a more quicke and prest spirite thē the others and to bee one that put very muche confidence in hymself of a tendre good affeccion certes but yet humain and worldly For he had not yet receyued thatsame holy spirite of god being the bounteous geuer of al vertue He therefore saied Simon Simon beholde Satan hath earnestlye desyred to haue you all that he might winow and sifte you as they do wheate of a purpose to blow you in soondre if he might And he would so haue doen in dede in case ye had been or should be leaft to your own frailtie but I haue hartyly prayed my father for thee Peter that although thy faith wil be somwhat waueryng yet it maye not fail clene away The first exaumple hereof it hath pleased hym to shewe vpon thee whiche trustest verye muche on thy selfe to the end that beeyng come to thyselfe again after thy falle thou maiest by exaumple of thy self confirme thy brethrē whā thei shal through the same frailtie bee fallen to the end they may euery one of them vnderstande that no man may possibly of his own strength bee an hable matche againste the malyce of Satan onlesse he bee stayed with my aide and mainteinaunce Peter whan he heard these wordes trustyng yet still in his owne strengthe aunswereth Lorde what fallyng a way from thee or what conuersion doest thou tell me of Naie thou shalt perceiue and fynde me a constant man in faith and vnpossible to be ouercomed And like as I haue not hitherto at any tyme forsaken thee so will I not forsake thee at any tyme hereafter neither insomuche that I am ready to put my self in extreme daūger of my life with thee whether it be to go into prisō yea or to death either This saiyng of Peter procedyng truely out of a good a plain menyng hert but yet not euē throughly knowē vnto hīself the lord immediatly repressed with this aūswer ▪ what saiest thou Peter Art thou he that wilt go into prison to death with me Naye I tell thee another contrary tale aforehād For it will so cum to passe that thou wylt thrise reneague me wilt sweare thou knowest me not euē this presēt night before the cocke crowe twise so great shal the storme of afflicciō be vpō thee And he said vnto th◠whan I sēt you without wallet or scrippe shoes lacked ye any thing And thei said no. Thou said he vnto thē but now he that hath a wallet let him take it vp and likewise his scrippe and he
pure affeccions and howe clere from the desire of all worldly thynges euangelicall bishops ought to haue In the meane tyme the souldiers that crucified hym as though he should not haue rysen agayne castyng lottes did parte and deuide the lordes clothes emongst themselues For this was in manier of a rewarde for theyr wicked seruice It was Iesus will and pleasure that this beyng as a spoyle taken from hym should remayne with the souldiers but with vs beyng professours of his name he would no poynte of any carnalitie of his to remayne to th entent we should now loue him in spirite So euen at this present daye also his clothes be with vs lyke as he dooeth dayelye hang vpon the crosse to vs and for our behoufe For all thynges of his are ours but thesame must be according to the spirite In this wise therfore the priestes the Scribes the Phariseis and the chiefe of the people together with the souldiers whiche had doen the execucion of crucifying Iesus dooe skorne hym hanging on the crosse as one beyng brought to confusion and as a man destitute of all hope castyng hym in the teeth that wheras the reporte had goen that he had holpen many an one with his miracles he was now not hable to saue himself He hath saued others say they now leat him be a salueour to himselfe at leaste wise in case he be thatsame Christe that he hath bosted hymselfe to be and in case he be thatsame derely beloued and chosen sonne of God whome he hath in his talke auouched that he is Suche woordes as these did the chiefe rewlers caste out against him in hearing of the people that was wont to wondre at the myracles of Christe to th entent they might turne the myndes of the sayed people awaye from hym Yea and ferthermore they do by theyr woordes drowne and vtterly wype away from hym all his autoritie euery whit of it prouing and as it wer cōuincing by the matier self and case as it stoode that he was neyther the Messias neyther the sonne of God whom he had openly taken vpon himselfe to be excepte he would come downe from the crosse But the healthe and safegarde of the worlde did not consiste in cummyng downe but in his continuyng and throughly enduryng to the ende And thesame enduryng to the ende was of more weight and force with Iesus then the opprobrious and reuilyng wordes of the chiefe headmen ¶ The souldiers also mocked hym and came and offred hym vineagre and sayed yf thou be the kyng of the Iewes saue thy selfe And a superscripcion was written ouer hym with letters of Greke and Latine and Hebrue this is the kynge of the Iewes And one of the ciuill dooers whiche were hanged rayled on hym saying If thou bee Christe saue thy selfe and vs. But the other answered and rebuked him saying Fearest thou not God seeyng thou art in the same damnacion We are righteouslye punished for we receyue accordynge to our dedes but thys man hath dooen nothynge amysse And he sayede vnto Iesus Lorde remembre me whan thou comest into thy kyndome And Iesus sayed vnto hym Uerayly I saye vnto thee to daye shalt thou bee with me in paradyse But the souldiers a grosse kynde of men and partly ignoraunt of the Iewishe religion and partly despisers of it skorned Iesus because it was reported that he had chalenged to be kyng ouer the Iewes moued therto doubtelesse by the exaumple of the chiefe of the Iewes nacion And thesame souldiers reachyng vp vineagre vnto hym in the waye of mockage sayed If thou be that same kyng of the Iewes shewe thy power quickely and deliuer thy selfe from this daungier But Iesus in all the premisses shewed a moste perfecte exaumple of myldnesse and paciēce holding his peace at al their opprobrious wordes There was also a superscripcion or poisee written on the top of the crosse directly ouer his head in Greke in Latine and Hebrewe letters that it mighte the better be reade of all nacions This is the kyng of the Iewes And this also was veraily thought and belieued to haue been doen for a mocke And yet was not all this enough neyther The one of the malefactours that hanged hard by Iesus side rayled against hym from the crosse that he hanged on saying If thou be thatsame Christe the salueour of the worlde nowe saue thy selfe and vs also But the other these hangyng likewyse on his crosse consyderyng the meruaylous great mekenesse of Iesus blamed and rebuked his felow whiche suffred the same peynes of hangyng that hymselfe dyd because they had both cōmitted one offence saying Thou if thou haue in thee no reuerence towardes men ne no shame of the world at leastwyse thou oughtest to feare god for speakyng suche opprobrious woordes vpon one that muste here dye especially seeyng that thyselfe doest suffre thesame punishement Euen thatsame one thyng alone ought to haue staighed and bridled thee from raylyng although he were an eguall offender with vs. Nowe a great diuersitie there is betwene his case and ours We suffre punishement for our offences he dyeth an innocente and double inhumanitie it is to rayle both vpon one that must dye and also vpon an innocent This testimonie did the these on the crosse geue vnto Iesus that his innocencie might on euery syde be testified And thesame these immediately turnyng hymselfe to Iesus sayed Lord remembre me whan thou comest to thy kyngdome A meruailous fayth of this thefe which whan he sawe Iesus hangyng on the crosse and at the poynte of dying himselfe also assured to dye on thesame place yet asked health of Iesus as of a kyng Nowe Iesus who was both dumme and deafe at all reuilyng woordes is not deafe nor dumme to a manne askyng helpe with assured fayth and trust in hym I make thee sure of this sayeth Christe this present daye shalt thou be with me in paradise boubtlesse promising hym to haue rest and refreashyng immediately as soone as this punishement that he was than suffreyng were ouer past Howe happie a thyng it is to be euermore ioyned with Christe who in al places and times saueth mē yf euangelicall fayth bee present ¶ And it was about the sixth houre And there was darkenesse ouer all the yearth vntyll the ninth houre and the soonne was darkened And the vaile of the temple did rente euen through the middes And whan Iesus had cried with a loude voice ▪ he sayed Father into thy handes I commende my spirite And whan he thus had sayed he gaue vp the ghoste Whan the Centurion sawe what had happened he glorified God saying Uerayly this was a righteous man And all the people that came together to that sighte and sawe the thynges whiche had happened smote theyr brestes and returned And all his acquayntaunce and the women that folowed him from Galile stood a ferre of beholdyng these thynges And nowe it was well nigh the sixte houre of the daye that is to saye
it strong in iudgemēt and righteousnesse Whan ye heare a kyngdome and princely power set vpon his shoulder doe ye not manifestly heare the kyngdom of the crosse which crosse Christ did beare to vanquishe the powers of the aier whan ye heare the prince of peace forsoth ye vnderstande a kyng alluryng with benefites and not cōpelling with violence ne with feare whan ye heare the father of the worlde to come ye see one much vnlyke to the princes of this worlde Neither doeth he describe hym a man of any other sorte where he speaketh of hym in a certaine other place And he shal strike with the rodde of his mouth and with the spirite of his lippes shall he sleagh the wicked righteousnesse shal be the girdle of his loignes feith the belt of his reines The woulfe shal dwell with the lambe the leoparde shall lie downe hard by with the goate all the reste that foloweth much dessonaunt and contrarious from the armour and battayles of worldely princes Nowe herken ye what himselfe saieth of himselfe in the misticall psalme of Dauid As for I am constituted of him a king vpō Sion his holy hill preachyng the precepte of him did he not in these woordes manifestely expresse the kyngdome of the woorde euangelicall Certes this is the sweorde wherof an other psalme maketh mencion Bee thou girt with thy sweorde vpon thy thigh o thou moste mightiest with thy beatutie fairnesse entēde thou prosperously procede reigne thou for thy veritie mekenesse and righteousnesse And who hath heard that a king hath in the beautie of his body prosperously gon foreward or els to haue gotten himselfe a kingdome with mekenesse But this was the grace of the woorde of God by which ye haue seen Iesus allure and draw vnto him great multitudes of people this was the trueth against which the Phariseis did so many times in vaine attēpt to wrastle and striue This maner a sweorde it was whiche he at the tyme whan he should die aduertised his Apostles to gette them of whiche he had afore also spoken allegeing that he was not come into the yearth to send peace but the sweorde Suche lyke ones also are the arrowes of the mighty beyng sharp with which he goreth the inordinate lustes desires of men with the which he killeth the couetous mā and reiseth the beneficiall bounteous man with the which he sleagheth the idolatre reiseth vp the professour of euāgelicall godlinesse with which he killeth the fierce man and the man of vengeaunce and reiseth vp the meke and the merciful with which he ouerthroweth the proude man setteth vp the humble Will ye vnderstand the kyngdome what sorte and nature it is of See ye what maner ministers and enlargers of his dominion and iurisdicciō he chose out for the nons Poore felowes mē of lowe degree mē of no learnyng ne knowlage but euen of the bare mother witte and toungue ne with any treasour ne weapon nor victayles ne with any strength or maintenaunce of this worlde furnished or armed against the capcious malice of the Phariseis against the power of princes against the pryde of the Philosophiers that is to say of the great schole mē And by these captaines shall he outwarre and subdue all the vniuersall kyngdomes of the worlde with none other cōplete harnesse then with the helmes of saluacion which is the right vnderstanding of holy scripture with the buckler of feith by vertue wherof God beyng their protectour they shal be in perfeite safegard against al assaultes of the wicked people with the Iacke or haberion made of the righteousnesse of al the vertues euāgelicall with the belt of chastitie with shooes of the ghospels making which is an herte pure from all yearthly affeccions but moste specially aboue al thinges with the sweorde of the spirite which is the woorde of God So was it thought good vnto God that by meane of his sonnes weakenesse he would shewe his power by preaching which should be accoūpted worldly folishenes he would declare his wisedom through the worldly shame of the crosse he would renoume his glory In these thinges consisteth the kingdome euāgelicall in the meane whyle vntill the maiestie of Christ shall in the ende of the world shewe forth it selfe his low degree laied away the blissefull state of the godly sort shal also shewe it selfe not stained or defoiled with any affliccions And yet this outward bassenesse conteineth a ghostly strength of the spirite both effectuall apt to cast downe al buildinges that lift vp themselfes to stand against the glory of God Haue ye euer seen any thing more ientill or pacient then Christ was haue ye seen any thing more lowe or basse in worldly acceptacion any thing more poorer more meke more felowlike with the people more ferther remoued from all lykenesse of a kyngdome And yet what thyng coulde there be more regall or kinglike then with a worde to cast out wicked spirites with a woorde speaking to caulme the wyndes the sourges of the seas with touching to heale folkes that were infecte with lepry with mere bidding to put away al kindes of diseases How many times escaped he harmelesse through the thickest of the Iewes working death vnto him He suffred himselfe to be taken but at the voice of him the armed soldiers fell down flat on the ground He dyed on the crosse but what thing could be of more power then this death which made all the elementes of the worlde to shake whiche caused the sunne to lese his light and to be full of derkenesse which cutte stones in soondre which opened graues which reysed the dead bodyes out of thesame There could be nothing more lowe or basse to the worldeward thē was his natiuitie but yet euen in his natiuitie also there did streight way at the first houre appere tokens moe thē one of his high maiestie which he than did would not be acknowē of He is borne of a tendre young virgin but it is by the operaciō of Gods holy spirite He was laied downe in an oxe maūger but the Aungels syng glory to God in the highest He lieth crying being an infaunte in the cradle place but Herode being a kyng trembleth for feare and the Magians wurship him on their knees These thynges being as yet knowen not to veray many shall in time to come be preached throughout all the vniuersall worlde And with suche lyke sure fenses shall he appoynte and furnishe his Apostles also That if ye shal here after reade the scriptures and marke them well shall conferre them with the thynges which ye haue seen and heard ye cannot doubt but that he is thesame Christ which was promised the priest the king and the salueour of all the worlde after whom there is none other to be looked for Rekon I pray you and consider in your mindes all his whole age which ye haue partely with your owne iyes
angles of the crosse Neyther did the Prophetes leaue his buiriall vnspoken of neyther For Hieremie representyng the persone of Christe wryteth in this manier My lyfe fell downe into the lake and they put a stone vpon me For ye knowe that he was buiried in a sepulchre of stone and that the mouth of the monumeÌ„te was shutte with a mightie great stone because no body should take awaie his corpse On the preparyng daye well towardes euentide he was laied in his graue there did he rest all the Sabboth that is to saye whan the weorke of mannes redempcion was nowe finished and completed Consider ye whether the prophecie did not foreshewe euen of thissame thing also From the sight of iniquitie saieth the prophecie was the righteous taken awaie his place shall bee in peace Moreouer vntill the tyme of his death he suffred hymselfe to be touched of the wieked after his death he would not be handled ne touched of no body but of his frendes Neither did he from that tyme forthward shewe him selfe to be seen but only to his frendes And of this matier had the aunciente prophecie of Iacob the patriarke geuen a darke significacion and tokenyng who whan he should dye prophecied in this manier of Iuda Naye I shoulde rather saye of Christe Thou layest a long as a lyon who shall reise hym vp Ferthermore lyke as it was his will to dye and to bee buiried so that it shoulde not come to passe that he should rotte in his sepulchre but that after tarying a veray shorte tyme he should arise to lyfe agayn was it not a thyng openly foreshewed of the prophetes doeth not the holy ghoste speake after this manier in the fifteenth psalme Thou shalt not leaue my soule in hell nor shalt suffre thy holy one to see corrupcion No spieces no swete baulmes doe geue this gifte that a dead carkesse shall neuer putrifie forasmuche as continuaunce of tyme doeth forweare the verai spices selfe whiche tyme consumeth euen the monumentes though they be of marble stone but this gifte doeth resurreccion geue whiche geueth immortalitie but all the whole figure of this matier did not Ionas the prophete many yeares sence plainly presente The tempest was imputed vnto him and to entent lest al the companie should perishe he was headlong toumbled into the sea to th ende that by the losse of him being but one maÌ„ the tempeste might be alayed wheras otherwise it threatened death vnto al the company Christe dyed for the sauyng of all creatures to the ende that he alone might pourge awaye the sinnes of all the people Ionas was swallowed vp of a whale and out of the bealye of thesame whale was he rendred againe on the thyrde daye after otherwyse then all folkes loked for Christe was layed in his graue wherhence he promised that he woulde come forth on the thyrde daye For vnto the Iewes requiring a signe from heauen he promised the signe of Ionas the prophete and that hymselfe would after the exaumple of thesame Ionas come forth on the thyrde daye out of the caues of the yearth And howe many tymes did he repeate this thing to drieue it into the disciples myndes that he should dye and returne agayn to life on the thyrde daie And that thing had Oseas the prophete told long afore who sayed After twoo dayes shall he reuiue vs on the thyrde daye shall he reise vs agayn to lyfe Forasmuche therfore as ye haue hitherto seen all thynges agree together the figures of the law the foresayinges of the prophetes the foretellinges of Christ himself and finally the ende of thynges as they haue from tyme to tyme folowed and come to passe howe happeneth that ye nowe as men beyng halfe in a sloumbre or a dreame are vnbelieuers and doe not rather of thynges alreadie pasâ—e coniecture thynges afterwarde to ensue He tolde you afore that betraied he shoulde be and deliuered to the Gentiles that he should be bound scourged skorned and crucified Not one iote of all these thynges but it hath come to passe All the premisses ye haue seen and dooe belieue them but euen he the verai same man told also afore that on the thyrd daye he would arise to life again and that he would by the space of a certain of dayes shewe hymself not vnto the worlde but vnto his disciples Wherefore than do ye not credite those weomen which reporte them selues to haue been adcertayned by the Aungels that he was arisen to lyfe agayn Doth the frailtie and feblenesse of his body deceassed so greatly offende you that ye nowe fall into vtter dispaire as though al thatsame noble promises of his wer vtterly extinct and dead concernyng his kyngdome concerning the power of heauen and yearth to be deliuered vnto the sonne concernyng his ascending vp into heauen and his returnyng from hence vnto his father concernyng his sittyng at the right hande of his father of extendyng and spreding the gospel throughout all the nacions of the world concernyng his glorious cummyng a little before the ende of the world concernyng the immortalitie of the holy concerning the euerlastyng paines and tormentes of the wicked Naâ— wete ye well that death it was whiche opened the waye and entreaunce into the maiestie of all these thynges Euen as ye haue seen hym dying and buried so shall ye see hym returned to lyfe agayne so shall ye see him ascending vp into heauen Ye shall receyue the spirite of God ye shal see the celestial power of god shewe foorth it self in men of lowe degree and of no learnyng ne knowlage worldly ye shall see the light of the ghospell by meane of thesame persones in a litell tyme to sprede ouer all the world with his â—adiaunt beames And that same Iesus who hath here bâ—n set at naught spetted at and had in derision the same Iesus shall all the world wurship as equall with God the father and an eguall partener with him in his kyngdome Finally all mankynde without excepcion shall see him in the maiestie of his father encoumpaced with coumpanies of Aungels iudgeing the quicke and the dead And it hath pleased him that the cummyng of thatsame daye shoulde bee vncertayne to all creatures In the meane season his wille was that his seruauntes shoulde care for nothyng but the kyngdome of the ghospell And all the premisses haue been foreshewed by the prophetes they haue been marked and appoynted out by fygures of Moses lawe they haue been a great porcion of them alreadie perfourmed neyther ought there any manne to doubte but that all thynges shall in theyr due tymes bee presently shewed These wordes of the Lorde Iesus mouthe not onely striekyng the eares of the saied twoo disciples but also percyng and throughly sinking into theyr hertes did so possesse them that neither they felte the trauayle of the waie nor tooke any markes of his face while he spake nor yet remembred to thynke with themselues in theyr myndes
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
Maiestie and a common peace and tranquillitie And truly Pilate made this searche and enquirie not that he did take it to be true but to get some matter of him that was accused wherwith he might reproue the Iewes of falsehood Howbeit though Iesus knew wel inough the Iewes to haue falsely appeached hym that he should be desirous of a kyngdome to the Emperours losse or in despite of his highnesse yet to the entent he myght open and disclose the malice of the Iewes and commende the reasonablenesse equitie muche better in Pilate then in the Byshops and Phariseis though he were but a Gentyle and set naught by the Iewes religion for this skill I saye Iesus made hym aunswere saying Whether thinkest thou of thine owne coÌ„iecture that I am desyrouse of a kingdome or haue the Iewes accused me herof to thee Pilate both to declare his owne innoceÌ„cie the malice of the Iewes too sayeth I doe not coÌ„iecture this of mine owne head neyther doe I see in thee any thyng agreable thereunto It is a Iewes tale of a king to come Thinkest thou me to be a Iewe Thy quarelling couÌ„trey folkes and the Byshops committed thee into my handes seking all the meanes they can to haue thee put to death but because it is not the fashion of Rome to putte any vncondemned person to death if therfore thou haste not traÌ„sgressed in the trayterous desire of a kingdom then what faute beside haste thou made Because Pilate asked him of these thynges simply and meaning good fayth entending to deliuer the innocente Iesus did vouchesafe to aunswere hym by a rydle prouerbially teaching that it was an other maner of kingdom wherof the Prophetes had spoken a farre more excellent kingdom then is the kingdom of this worlde whiche consisteth in mans lawes in the ayde of meÌ„ which haue no power but vpoÌ„ bodies Howbeit he signified this kingdom to be an heaueÌ„ly kingdom which could not couet the kingdom of the worlde but contemne it and should not harme it but auaunce it into a better kinde My kingdom sayth Christ is no suche kingdom as the Emperours is his kingdom is terrestriall but mine is celestial And for the cause am I affeccionate to nothing that can harme the Emperours maiestie If my kingdom were of this world the world should not handle me as it doth vnreuenged For euen I be ye sure should haue as other kynges hath a garde of harnessed men I should haue squiers for the body suche as should onely attende vpon myne owne persone I should haue plentie of well appoynted men and lacke no ayde or succoure that would fight for me that it should not be in the Iewes power to doe the thyng they goe about against me vnrequired At this presente I haue fewe disciples and those that I haue bee vnapte to warre weake and poore I my selfe beyng vnarmed and no wartyer euen one that seketh to the helpe of other because my kyngdome is not of this worlde ¶ Pilate therfore sayed vnto hym Arte thou a kyng then Iesus aunswered thou sayest that I am a king For this cause was I borne and for this cause came I into the world that I should beare witnes vnto the trueth And all that are of the trueth heare my voyce Pilate sayde vnto hym What thyng is trueth And when he had sayed this he wente oute agayne vnto the Iewes and sayeth vnto them I fynde in hym no cause at all ye haue a custome that I should delyuer you one looce at â—aster wyll ye that I looce vnto you the king of the Iewes Then cryed they all agayne saying Not hym but Barrabas the same Barrabas was a murtherer Forasmuche as Pylate beyng a laye man and a Gentile did not fully vnderstande this mistye and darke saying albeit he heard that Iesus dyd not vtterly renâ—unce and denye the name of a kyng but dyd put a difference of kingdomes Pilate therfore sayed vnto hym Is it then true that thou arte somewhere a kyng whatsoeuer kynde of kyngdome it be and thou not perteynyng to vs Here now Iesus beyng earnestly asked of the iudge whether he were any waye a kyng or naye confesseth the trueth with great temperaunce and modestye with muche sobrietie and good aduisemente aunsweryng thus Thou sayest I am a kyng for whosoeuer asketh a question with lyke numbre of wordes the pronunciacion onely chaunged affirmeth the thyng And Iesus sayed further It is not my parte to denye any trueth namely consyderyng that for this cause I was borne and came into the worlde that I should deceyue no maÌ„ with any lye but that I shoulde beare witnes vnto the trueth He that hath a simple meke mynde not blynded with the lustes and desires of this worlde acknowlegeth lyketh well and heareth my voyce But Pilate hauyng no further intelligence of that whiche was spoken then that he supposed the thyng to be no matter for hym to know and as yet Christe had made Pilate no apte aunswere therewith either to sette the Iewes at a quiet or to dispatche them thence after he had asked of Iesus what was that trueth wherof he spake and was come into the worlde to beare witnes therof Pilate I saye wente oute agayne vnto the Iewes not tarrying for an aunswere of the thing that he questioned of What nedeth many woordes sayeth Pilate I haue examined the man and can fynde no faulte in hym worthy death Nor I am not here president and chiefe iustice vnder the Emperour because I shoulde with my sentence condemne the innocente but in case he be noysome to you and that ye thynke him fautye which I fynde not yet it standeth with equitie and good indifferencie that if ye wyl not spare and forbeare hym as an innocent at leastwaye in the honor of this holy feast and for religion sake pardon hym his life as an offender And in dede it is here a custome amonges you that in this feast of Phase whiche is of you moste highly solemnised and kept moste holye of all feastes I should at your request pardon and set at libertie some one offender Therfore ye shall haue free eleccion to chose the one of twayne eyther Barrabas that arrant these and notable robber a disturber of the publique peace or this Iesus a man in my iudgement fautlesse whome some folke sayeth is the kyng of Iewes It were beste surely that this man yea though he haue doen amysse should fele and enioye the graciouse fauour and priuiledge of youre solemne feast Wyll ye therfore that I forgeue this persone for your sakes for of trueth the president did not looke for so great outragiousnes in the Iewes that they woulde preferre a felowe openly knoweÌ„ full of mischiefe and a valiaunt ranke thefe before Iesus a man moste meke and innocent But the Iewes with a whole consenâ— and with a great lowde voyce cryed all of them We will not haue Iesus geuen vs but Barrabas The .xix. Chapter Then Pylate toke
Iesus therfore and scourged hym And the souldiers wound a croune of thornes and put it on his head And they did on him a purple garment and came vnto him and sayed Hayle kyng of the Iewes and they smote hym on the face Pilate wente furth agayne and sayde vnto them Behold I bryng hym furthe to you that ye maye knowe that I fynde no faulte in hym Then came Iesus furth wearing a croune of thorne and a rooâ—e of purple and he sayeth vnto them Beholde the man AFter that Pilate the Emperours Lieutenaunt had also by occasion sente Iesus to Herode leauyng nothyng vndoen eyther to shifte and ridde his handes of hym that was accused or els to dimisse and sette hym looce as an innocent when the lorde president I saye had thus assayed all wayes â–ª and sawe he coulde do no good with the furiouse folkes of the Iewes he than commaunded Iesus to be scourged as the maner was at Rome whiche feat he dyd to assuage theyr furie and to saue the innocentes lyfe This doen the souldiers that were in the inner courte of whome the Iewes had hyred a numbre to serue theyr tyrannye dyd of theyr owne inueÌ„cion adde muche cruel fearcenesse to that vncouth solemne piece of his passion for when he had bene so scourged and beaten to mocke hym withall they putte vpon him a purple garment and wounde a croune of thorne and put it on his head geuyng hym a reede in his hande in stede of a scepter and byanby castyng hym in the tethe with a kyngdome that he shoulde be desyrous of who God wotte was to see to an homely a base and a contempte persone they came and kneled vnto him saying Hayle king of Iewes And they spitted vpon his face and buffeted hym he beyng Lorde of all thynges and behauing hymselfe moste pacientely and moste coldly in al theyr kynde of mockage for to teache vs lenâ—tye and pacience in aduersitie vs I saye that haue hautye and verye fierce myndes though yet in dede we be thinges of nought Sothe it is that Pilate suffered Iesus thus to be delt withall because he would with this the mans affliccion haue appeased the malice of the Iewes for when the people hathe for a while raged agaynste whom they be sturred theyr fury ceaseth sodainly namely if scornyng be added to the calamitie and make hym that suffereth lamentable where before he was hated Therfore Pilate the presidente wente furthe vnto them agayne for to proue yf he coulde mitigate the fiercenes of the meane multitude and sayeth Lo I bryng out the manne vnto you that ye maye looke your fyll vpon hym and perceyue howe he hath bene handled for your pleasure not withstandyng that I can finde no faulte in him And so therwith Iesus at Pilates coÌ„maundement cummeth furth as he was appareled bounde scourged and beate bespitted crowned with a crowne of thorne and wearyng the purple garment And Pilate presented hym saying Beholde the man is here When the hye Priestes and ministers sawe hym they cryed saying Crucifie hym crucifie hym Pilate sayeth vnto them Take ye hym and crucifie hym for I fynde no cause in hym The Iewes answered hym We haue a lawe and by our lawe he ought to dye because he made hymselfe the sonne of God When Pilate heard that saying he was the more afeard and went agayne into the iudgemente hall and sayeth vnto Iesus whence art thou but Iesus gaue him no answere With this sight therefore whiche had been ynough to haue tamed the crueltie had it been neuer so great of wild and rude barbarouse people the myndes yet of the Iewes were not onely not mollified but were therewith more set on fyre to finish the thing that they had so farre proceded in For the bishops were now afeard leste if he which had been so horribly so cruelly tormented should now haue been let looce that then the affeccion and mynde of the people that were already sette on a roare being once turned on the other side the grudge of their extreme great crueltie might light vpon their owne heades The bishops therfore their seruauÌ„tes with a great stier and shone cryed woodly out crucifie him crucifie hym Pilate perceyuing that there was no hope of pitie to be gotten at their handes by fayre intreatie he goeth aboute to restrayne and bridle in their fury with feare sayth I am a minister of lawe and iustice and not a reueÌ„ger of other folkes malice and by lawfull processe to punishe trangressours of the lawe am I autorisate I am no butcherly murderer no bloudshedder of innoceÌ„cie This that hath been doen was to serue and satisfie your hatred I will no more be fierce against him that is no noysome persone And yf he shall algates be crucified I wyll not haue this my courte of iudgemente distayned polluted with the bloud of an innocente Upon your owne perill haue ye the man awaye and yf it semeth good doe ye crucifie him I am not wounte to crucifie any but wicked doers In this man I finde no crime that deserueth the crosse For there is no likelihode in him of that trayterouse dede whiche is layed to his charge concerning the kingdome Nor it is not ynough to accuse a man of a fault except it be proued to be a matter of certaintie that is obiected by sure euidence specially if it be a cause that concerneth life and death This whole matter is by no lawful processe haÌ„dled but ruffeled out sediciously When the Iewes heard Pilate the iudge so frendely and diligently withall take Iesus parte and defende him vtterly thinking it not mete that any waye Iesus should escape they falsely surmised a cryme whiche might seme to the iudge that was not learned in theyr lawe a greuouse faulte saying Although he had doen none offence against the Emperours lawes yet haue we a lawe geuen vs of God which the Emperour also hath left vnto vs And by the force of this lawe he hath well deserued to dye because he hath made himselfe the sonne of God and takyng vpon him the godhead he did commit blasphemie against God After that Pilate had heard this hauyng no ready aunswere to make them he led Iesus againe into the iudgement hall went in himselfe and talked againe with Iesus beyng very desyrouse to learne of hym what a thyng that was wherewith they charged hym and howe it might bee refelled and auoyded Therfore first of all Pilate asketh hym whence he was to the entent that after he had knowen of what progenie he came he might haue confuted that whereas they sayed he was desirouse to be taken for the sonne of God though in dede among the Gentiles it was both written in Poetes fables and commonly beleued that some were taken for halfe goddes as folkes borne of God and manne But verily Iesus knowyng that Pilate did assaye all these wayes finally to saue his lyfe and was not ignoraunte that yet Pilate shoulde afterwarde when
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
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
therfore kepte the lord his cruelle and rageyng minde within such limites that it was not polluted with any murther Whiles this persecucion was a doinge at HierusaleÌ„ suche as were disparsed though that feare draue them far of from one place to another yet ceassed not to blase abrode Iesus of Nazareth in theyr walking al aboute Iudea sowed here there as thei went the seade of the gospell for yâ— which selfe same purpose the lorde had suffered theÌ„ so to be scattered ¶ Than came Philip into a citie of Samaria and preached Christe vnto them And the people gaue hede vnto those thinges which Philip spake with one accorde hearing and seyng the miracles whiche he did For vncleane spirites criyng with a loude voice came out of many that wer possessed of them And many taken with palsyes and many that halted wer healed And there was great ioye in the citie Emong whome was also Philip one of the seuen deacons in ordre nexte vnto Steuen This Philip being far driuen from HierusaleÌ„ went down into a citie of Samaria which self same citie is called Sebast. And thither likewyse had cum before a certaine fame of Iesus name of Nazareth of whome Philip preached dyuers other thinges that were not there spoken of before as how he was crucyfied and had rysen the thyrde day after to lyfe agayne and furthermore whan he had been couersauÌ„t the space of fourâ—y dayes with his disciples ascended into heauen and howe he had from thence sente downe to his disciples the holy ghost and that all that woulde from thenceforth beleue in his name should haue prouided for them euen at hande their saluacioÌ„ The vulgar people among the Samarites for of al other those did moste alwaies profit by hearyng the gospell gaue good hede all with one accorde to Philippes wordes For that tale that promysed all men saluacion was wel worthy to be fauoured and more then that the miracles which were not afew in number wrought by Philip affirmed his woordes to be trew For deuilles out of many whiche wer possessed of vncleane spirites euen at hys inuocacion of Iesus name went forthe with a loude crye declaryng that they went not forth willyngly but that they wer enforced by vertue of that healthful name Yea and that was more to meruaile at many that wer taken with the palsye and diuers other that were lame recouered health For these causes the whole citye in eache degre and state was wonderfully glad The farther that they went from Hierusalem and the nearer as their accesse was vnto the heathen the more encrease came of the gospell that they had sowen Beholde howe much profited the Iewes cruelty Philip of a deacoÌ„ became an apostle and for a fewe Hierosolomytes whiche refused theyr teachinges whole cities gladly receyued the doctrine of the gospell But the churche feleth greatter daÌ„mage at their handes whiche beynge in themselues corrupted taketh part with the churche then she doeth by them that openly persecuteth her And of this example is here declared vs that we shoulde take the better hede therby of suche wolfes that are wrapped in shepe skynnes But there was a certaine man called Symon whiche before tyme in thesame citie vsed witchecrafte and bewitched the people of Samaria saying that he was a man that coulde do great thinges Whom they regarded fâ—om â—he least to the greatest saying This man is the power of God whiche is called great And him they set muche by because yâ— of long â—yme he had bewitched theÌ„ with sorceries But as sone as they gaue credeÌ„ce to Philippes preaching of the kingdome of God and of yâ— name of Iesu Christ they were baptised both mâ—â— womeÌ„ Than Simon himselfe beleued also And whaÌ„ he was baptised he coÌ„tinued with Philip wondred beholdyng the miracles signes which wer shewed A man there was amonge the Samarites called Symon a deceyuer of the people and a practiser of delusions and inchauntemeÌ„tes who before that Philip came thither practised in that citie magikes arte by his counterfeyt miracles monstreouse thinges against nature had he made the Samarites fonde on hym and folyshe who were besydes of their owne selues supersticiouse much enclined to deuilysh enchauntemeÌ„tes By meanes of such falsehode and deceyte auaunted he him selfe before the simple and plaine people â–ª whiche were lyghtly perswaded to supersticion bostynge that he was an excellent Prophete vnto whom al the Samarites froÌ„ the highest to the lowest gaue good hede But nothing had he done in Iesus name and therfore they as people astonyed at suche monstruouse sightes whiche he eyther fayned by crafte of iuglyng eyther els broughte to passe by helpe of deuylles sayd this felowe is goddes owne right hande whiche is called mighty Many a day had he bene with them and long had he made them with his sorcery to dote vpon him and therfore whan he had once gotteÌ„ hymselfe a name with theÌ„ of great estimacion many one beleued him in all that he taught But after he perceiued Philip able to worke miracles in dede that more spedely then he coulde dooe and also more surely at thinuocacion of Iesus name and the Samarites quite fallen froÌ„ him to Philippes beliefe who brought theÌ„ a gladsom messâ—ge of the kingdoÌ„ of god of Iesus Christes name not bragging of himselfe as Simon dyd but settyng forth Christes glory with miracles right famously and promysyng eternall saluacion to all that after baptisme once receyued woulde professe that name and sawe many one as well men as women receiue baptisme at the last Symon also himselfe receiued Christes faith and whan he was baptised begon to be of Philippes parte more for ambicioÌ„ and desyre of worldly prayse and vaine glory then for any loue he bare to Iesus For as he was perfytlye sene in all artes magicall so sawe he nothyng done by Philip thorough suche maner falsehede and deceyte wherefore whan he behelde sum miracles set furth by him whiche were of no small weight and valoure as be al welnyghe that enchaunters worke as to make a dragon flyghe or a strawe crepe but deuils to be caste out of a man with a worde and men that were taken with a palsey to be deliuered therof at a word he maruayled much therat as a man greatly astonied by what feate subtilitie or by what power might suche thinges be brought to passe ¶ Whan the Apostles whiche were at Ierusalem heard saye that Samary had receiued the worde of God they sent vnto theÌ„ Peter and Iohn Which whaÌ„ they wer cum praied for them that thei might receiue the holy gost For as yet he was cum on none of tâ—eÌ„ but they were baptised onely in the name of Christ Iesu. ThaÌ„â—ayed they their haÌ„des on the and they receyued the holy goost But whan thapostles whiche than were at Ierusalem had hearde tidinges how the Samarites a sorte of carnall people and thesame not clene voyâ— of idolatrie had louingly receyued at Philippes
one cubite â–ª Considre the lâ—lies howe they grow c. Seke ye after the kyngdom of god c. For it is your fathers pleasure to geue you the kingdome Sel that ye haue and geue almes where your treasour is there will your hearte be also Leate you loâ—gnes bee girt about And yt he come in the seconde watche c. Be ye therfore readye also for the sonne of man will come c Who is a seithful stewarde whome his lorde shal make rewler ouer his housholde But if the seruauÌ„t saie in his hert my Lorde will differ his cumming The Lorde of that seruaunte wil come For vnto whome soeuer muche is geuen of him shal bee muche required c. But I must be baptised with a baptisme c. The father shall bee diuided against the â—onne Whan ye see a cloude arise out of the west c. But how happeneth it yâ— ye can not skill of this time Whan the goeste with thine aduersarie to the reweler Thou shalte not departe thence c. Certain meÌ„ that shewed him of the Galileans c. Excepte ye repente ye shall all lykewise perishe A certaine man had a figtre planted in his vineyard c. There was a woman whiche had a spirite of infirmitie eighteene yeres c. When Iessawe hir he called hir vnto hym c. And ought not this daughter of Abraham c. What is the kingdoÌ„e of god like c. It is lyke a grayne of mustardsede c. Then saied one vnto him Lord are there fewe that be saued Many will seke to entre in c Departe from me al ye that worke iniquitie There shal bee weping c. And they shal cuÌ„from the east and froÌ„ the west There are last whiche shal be first For it cannot be that a Prophete perishe any other where saue at Ierusalem c Beholde your habytacioÌ„ is left vnto you desolate And behold there was a certaine man before hym which hadde the dropsy And they could not aunswer him again to these thinges And he put forth also a simylytude to the geastes whan he marked howe they pressed to the higheste roumes c And thou than with shame begyn to take the loweste roume But rather whan thou art bidden goe and syâ— in the lowest roume For whosoeuer exalteth himself c. Whan thou makest a dyner or supper call not thy freÌ„des c. But whan thou makest a feast call the poore But thou shalt be recompensed at the resurreccion A certaylie man ordeined a great supper c. An other saied I haue bought fiue yoke of oxen c. Go quickly into the stretes c. Go out vnto the highe wayes and hedges and compell theÌ„ to cum in For I saye vnto you c Whiche of you disposed to build a toure So likewise whosoâ—uer he be of you that forsakethe not all c. It is neythâ—r good for â— lande nor yet for the dounghill He that hath eares to heare let hym heare What man among you hauyng an hundred sâ—epâ— â–ª I saâ—e vnto you yâ— lykewyse ioye shall bee in heauen Eyther what womaÌ„ hauing reÌ„ne grotes yf she lose one Geue me the porcion of the goodes c. And there he wasted his goodes c. And cam to a citezen of thatsame countrey Than he came to him self c. And he said How many hyred seruauntes at my fathers haue bread enough c. I wil aryse goe to my father c. And wyll say to hym father I haue sinned c. And am no more woorthye to bee called thy soonne And hadde compassion And ranne fell on his necke and kissed hym Father I haue sinned against heauen c. But his father sayd to his seruauntes c And putte a tyng on his hande c And leat vs eate and be merie The elder sonne was in the field And called one of the seruauÌ„tes and asked what these thynges ment Loe these many yeres haue I doeÌ„ thee seruice c. It was mete that we shoulde make mery c. What shall I dooe for my mayster taketh froÌ„ me the stewardship c Take thy bill c. and write fiftie Make you frendes of the vnrighteous MaÌ„mon That when ye shal haue nede they mai receiue you into euerlastynge habitacioÌ„s He that is faitheful in that whiche is leaste is faithful also in much And he that is vnrighteous in that least c. No seruauÌ„t can serue two maysters c. Ye are they which iustifie your selues afore men But God knoweth your hertes And euerye 〈◊〉 striueth 〈…〉 in Whosoeueâ— forsakethe hys wyfe maryeth an other committeth aduoutrye Easier it is for heauen yearth to perishâ— c. And there was a certain begger namâ—d Lazarus c. The dogges came 〈◊〉 and liâ—ked his sores And he cried Father Abraham haue mercie vpoÌ„ me Betwene vs and you there is a great space sette Than he sayed I â—raye thee send him to my fathers house c. But yf one come to them from the deade they wil repente c. It caÌ„not be but offences will come If thy brother trespace against thee rebuke hym And if he repente forgeue hym Lorde encrease our faith If ye had faith lyke a grain of mustardesede Whiche of you if he hadde a seruaunte ploughing c. Dooeth he thanke yâ— seruaunte because he did the thinges c. We are vnprofitable seruauntes Goe â–ª shewe your selfes vnto the priestes c. And one of theim c. turned backe There are not founde that returned Thy faythe hathe made the whole The kyngdome of god shall not coÌ„â— with waytyng And they shall saye to you se here But fyrste must he suffre manye thynges And it happened in the dayes of Noe. Gene. viii v. Mat. xxiiii Likewise also as it chauÌ„ced in the dayes of Lot Gene. .xix. â— At that daye he that is on the house toppe c. Remembre Lottes wife In the nyght there shal be two in one bedde c That meâ— ought alwaie to praie c. There was in a certaine citie a iudge whiche feared not God c. And shal not God auenge his elect Neuerthelesse whan the sonne of maÌ„ cometh Twoo men went vp into the temple to praie I saie vnto you this man departed iustifyed more thaÌ„ the other But Iesus saied Suffer the children to cum vnto me Whosoeuer receiueth not the. c. Good mayster what oughte I to doe why callest thou me good c. Thou knowest the coÌ„maundemeÌ„ntes Sel al that thou hast He was sorye for he was veraie ryche It is easier for a camell to goe thorough a nedles iye c. The thynges whiche are vnpossible c. He cryeth saying Iesus thou soÌ„ne of Dauid haue mercie vpoÌ„ me What wilt thou that I doe vnto thee The fayth hath saued thee There was a man named Zacheus Math. xiii Luke â–ª x. Math. xvi Luke ix Iohn vi Marke vi Math. xiii Luke iiii And he ran beefore and clymed into
drynkyng as other folkes vse to do beyng conuersaunte emong all sortes of men whatsoeuer they were nor differyng from other men either in his meate or els in his arye And this maÌ„nes humanitie and cutteous behaueour wherewith ye ought to haue been prouoked vnto better wayes ye turne into an occasion of slaundreous reprochefulnesse saying Behold a gluttonous felowe a drynker of wyne a frende of publicanes and of synners But yet nothyng preuayled the malice of men agaynst the workyng or purpose of the wysedome of God For the righteousnesse of God was euen by that meanes glorifyed with all the chyldren being geuen to euangelicall wysdome after that it was well to be knowen that nothyng was leaft vndoen for the sauyng of all creatures but yet the euyll and the proude refusyng the free gifte of God by theyr owne iust and true desertes to be cast of and to bee condemned and in theyr stede publicanes harlottes sinners and heathen to be rightfully admitted to the partakyng and felowshyp of saluacion So was it prophecied afore that be it shoulde and so did it proue So was it reason that it should come to passe so came it to passe in dede Thei that vaunted themselfes to bee godly men and righteous were for theyr vnbeliefe reiected and put awaye from the free gifte of euangelicall saluacion and contrarywise suche meÌ„ as through promptnesse of beleuyng and through vncorrupt affeccioÌ„ haue violently brast in for to come to the Lord were they neuer so secular wer they neuer so muche to be abhorred wer they neuer so muche defoyled with synfulnes haue been receyued to the felowshyp and brotherhood of the kyngdome of heauen And one of the Phariseis desyred hym that he woulde eate with hym And he wente into the Phariseis house sate down to meate And beholde a woman in that citie whiche was a synner as soone as she knewe that Iesus sate at meate in the Phariseis house she brought an Alablaster bore of oyntemente and stood at his feete behynde hym wepyng and beganne to washe his feete with teares and dyd wype them with the heares of her head and kyssed his feete and enoynted them with the oyntmente When the Pharisee whiche had bidden him sawe that he spake within hymselfe saying If this man were a prophete he woulde surely knowe who and what maâ—â—â—er a woman this is that toucheth hym for she is a synner And beholde there folowed byanby in the necke hereof a certayne matier wherin the case selfe should laye playnly before their iyes thesame that the lord had taught in woordes concernyng the puttyng awaye of suche as thoughte themselues righteous and the receyuing of synners to grace and fauour The Pharisees ferre aboue other men were puffed vp in pryde by reason of knowlage of the lawe and for the opinion that the people had of their holynesse And so it befell that one of them prayed the Lorde to take a repaste at home at his house Neither did Iesus disdeigne thesame to do who denied no man to haue his presence that woulde And whan he beyng entred into the Phariseis house was set down at the table beholde a certain womanne whiche within thesame citie was knowen for a notorious synner as soone as she knewe that the moste mercifull Lorde Iesus who would debarre no creature from commyng to hym who also did moste promptely and readilye helpe all the eiuils of all persones was there presente she altogether mislykyng herselfe for her synnefulnesse but yet conceyuyng great truste and affiaunce of the mercifull goodnesse of Iesus did as ye would saye breake in parforce into the Pharisees house The ardent desyre of her herte had shaken of all shame from her thoughe she knewe well enough with how great stately disdeygnefulnesse straunge countenaunce the pharisaicall sorte vsed to turne awaye their faces from synners and not once to loke vpon them whereas themselfe within foorth swimmed as full as theyr skyn might hold of muche more grieuous vices And with her she brought the precious thinges of her moste chiefe pleasure and nicitie that she had yet remayning with her as monumentes and tokens of remembraunce of her former lyfe whiche lyfe she now abhorred and vpon Christ in the heaueÌ„ly loue of whom she now burned it was her intente without making any store therof pleÌ„teously to poure it out and in cheryshyng of hym to bestowe all these precious and fyne thynges wherwith she had afore tymes naughtely serued hir owne delicate pleasure and had made herself amiable vnto the world And the thing that she brought was a fyne delicate litle bore of swete oyntment and sauours whiche vessell they called Alablastre of a Greke terme because of the smothenesse of it whiche letteth that one maye vneath take it vp and holde it in his handes for slippyng But the oyntmente was specially good and fyne and had coste a great summe of money for so smale a thyng And in olde tyme suche as were bondeseruauntes to the sensuall pleasures of the fleashe did veray greatly delyte in swete oyntmentes and perfumes and especially in coumpayny at any banquettynges But see and note the holy importunitie of this woman beyng a synner She dyd not onely ieoperde as an vnbidden geaste boldely to entre into the house of a Pharisee but also euen as she was decked and trimmed in her araye came in boldly into the coumpaynye as they satte at the bourde And because the tables of the parlour stoode so that they letted her to come and caste herselfe down prostrate on the fore syde at the feete of Iesus she stood behynd at his backe and aswell as she might do begonne to washe his feet with teares of wepyng marryng for her soule health the beautie of her iyes which of long tyme afore she was woont in the waye of abhominacion to peynte with Stibie and the feet of Iesus beyng wel wasshed with teares tryclyng down from her iyes lyke the droppes of rayne in a shower she wyped drie again not with any towell of lynnen but with the heares of her own head whiche she had vntyll that daye customablye vsed for the delycate and sensuall pleasure of the fleashe to enoynt with swete perfume to dye with coloures to kembe and to brede with wrythes of golde enterlaced emong it The woondrefull loue also of this woman beeyng a synner was with all this not yet satisfyed but after that Iesus feet were so washed and wyped she leaft not kyssyng of them But all the thynges which were once the instrumentes of her fylthye pleasures she now turned to the obedient seruice of hym who onely and none but he is to be loued Thou hast now the plain facion of a synner through vnsaciable importunitie of ardent loue and throughe stedfastnesse of feith breakyng parforce into the kyngdome of heauen Now on the other syde haue thou a paterne of the Iewe who through his presumpteous conceite of hymself and his vnbelefe maketh hymself
vnwoorthie the merciful goodnes of god that is offred The Pharisee which had desyred Iesus to dyner whaÌ„ he saw this wheras his part had been to fauour the woman of suche a ferueÌ„t good zele pressyng in with so great humilitie submitting herself to Iesus by so many tokens protestyng an earnest repentance of her former life and wheras he should haue loued the mercifulnesse of Iesus who putteth away no persoÌ„ from him he is moued to the slaunderous misiudgyng of them bothe For this did he thinke within himself This man if he were a prophete suche an one as he is reputed to be forsooth he could not be ignoraunt what woman and of what sort she were that thus toucheth him with her handes For a coÌ„mon harlot she is and a woman of notorious vnchaste liuyng whiche thyng if he dyd know he would not suffre himselfe to bee defiled with the touching of a body polluted and vncleane For the Pharisee thoughte holy men to bee polluted if they did but so muche as once talke with a sinner Such was the stately proude braggues of counterfayted ryghteousnesse thorough whiche the Iewes stode highly in their owne conceites incurryng the indignacion of God thereby And Iesus aunswered and sayed vnto him Symon I haue sumwhat to saye vnto the. And he sayed maister saie on There was a certain lender whiche had two debtours the one ought fyue houndreth pense and the other fiftie Whan they had nothyng to paye he forgaue them bothe Tell me therfore whether of them will loue hym moste Symon answered said I suppose that he to whom he forgaue moste And he saied vnto hym thou hast truely iudged And he turned to the woman and said vnto Simon seest thou this woman I entred into thy house thou gauest me no water for my fete but she hath washed my fete with teres and wiped them with the heares of her head Thou gauest me no kysse But she sens the time I caÌ„e in hath not ceassed to kisse my fete My head with oyle thou diddest not anoynte but she hath anointed my fete with oyntment Wherfore I say vnto the many synnes are forgeuen her for she loued muche To whom lesse is forgeuen the same doeth lesse loue And he said vnto her thy synnes are forgeuen thee But Iesus to the entente that he would so muche the more declare hymself to bee a Prophete made aunswere vnto the secrete thought of the Pharisee Symon ê™ he I haue a thing to tell thee Than sayd the Pharisee Maister saye on what is it Than Iesus seyng the Pharisee to geue good eare vnto hym because he woulde not beefore all the coumpanye of the other geastes â—â—â—nly detâ—cte the vngodly thought of the Pharisee for the parte of a ryght gospeller is also to see that he vse ciuilitie and good courtesy too put forth vnto hym a parable of suche sorte as here foloweth Two certain persones â—â— once went endebted bothe to one vsurer of whiche two debtours the one oughte fyue hundreth pyeces of syluer coyne called denaries whiche were muche about the estimacion or rate of fiue or sixe pense a piece of old sterling money so that this mannes whole debt amounted muche nere about the suÌ„me of twelue or fiftene poundes sterlynge or rather aboue albeit sum wryters yea and muste wryters dooe value the olde denarie muche aboute twelue pense â—â—eolâ—â—g and than was the debte twentye fyue poundes sterlyng and the other debtour oughte but fiftye of suche syluer pieces whiche was muche aboute the summe of fyue and twentye shyllynges or thirtie shyllynges or after the greatter estimacion it was fiftie shillinges sterlyng for as muche as bothe of theÌ„ were found vnhable to pay their dueties he forgaue them all the whole summes euerye penye that they were indebted in Now whether of these two is bounde the more hertilye of them both to loue so liberall a creditour Symon not yet vnderstandyng what ende thys parable was ment to cum to aunswered plainly without any subtiltie In my mynd saieth he that partie is bound the more earnestly to loue his credytour to whom the more summe was forgeuen Than Iesus openyng for what purpose he had put foorth this doubtfull question saied vnto Symon Thou hast iudged rightly but thou applyeâ—â— thy iudgement nothyng equally ne indifferently And foorthwith he tourned himself to the woman and spake vnto Symon dooest thou see this woman whom thou callest a synner dooest thou not see her all full of wepyng with her heare lyiÌ„g about her shoulders makiÌ„g lauasse of her precious perfumed oyntemente lyberall and more then liberall of her kisses geuyng to my feete liyng prostrate afore me outwardly shewyng all the behaueour and vsyng of her body a paterne and liuely exaumple of a repentant persone These aâ—e manifest tokens of a certain excedyng great loue towardes me The more ernestly that she hateth her self so muche the more frankely she tendreth me and maketh of me She came hither a siner but she was throughly made whole assone as she touched the physicion Thou despisest this woman here as a synner and of thyne owne selfe thou hast a good opinioÌ„ coÌ„ceit that thou art a righteous man but the godly zele affeccion of this sinner is ferre oddes aboue thy righteousnesse I am cum into thy house a geast bidden to a repast and desired to cum yet hast thou not so muche as geuen me water for my fete whiche neuerthelesse had been but a ientle poynt of courtesie euerywhere coÌ„moÌ„ly vsed but this womaÌ„ hath washed my fete with her own teres hath wyped theÌ„ with the heare of her head Thou hast not geuen me a kysse sens I came in whiche euery common frende dooeth of a customable vsage geue one to an other this woman euer seÌ„ce she came first in at the dores for the immoderate zele and affeccion of her hearte hath not ceassed still to be kissing of my fete Thou hast not anointed my head so much as with coÌ„mon oyle which point of ientlenes is coÌ„monly shewed to any geastes whatsoeuer they be that cum to a repaste in any mannes house this woman hath with a precious and a very costely oyntment of perfume al ouer and ouer anoynted my fete that is to say the most abiect and vyle parte of the bodye Doe not thou weigh how muche she hath synned but consider thou how muche she loueth For dere loue couereth a multitude of sinnes For this muche I plainly affirme vnto thee that a great noumbre of synnes are forgeuen her not because she hath muche fasted not for that she hath vsed muche praier and coÌ„templacion not because she hath been a deuout obseruer of many pharisaicall coÌ„stitucions but because she hath muche loued and because she hath with all her whole hert put her trust and confidence in me The more greuously that she hath synnned so muche the more dooeth she myslyke her selfe and so muche the more earnestly doeth she