FOr as much as the deathe of Christ is the lyfe of all the e­lecte, it behoueth therfore to know by what meanes it is made our saluation, which in it self cannot be but saluatiō: For Christ (as Simeon de­clareth) as he is set for the rising of many,Luke. ii. so is he agayne set for the fall of many, And this commeth to passe (which oftētimes hapneth) that that which is geuen vnto vs for a reme­dy against poyson, by our vice is turned to be nomand destructiō. There be which do think vpon the crosse and death of Christ our saui­oure after a certaine kynde of carnall affecti­on thinking thei haue done their duety excel­lētly wel, & that they haue done god high ser­uice if so be y^t thei haue euery yeare a certaine grief with Christ dieng, & that they witnes y^e same with teares. Those ought to remember that Christ desired the women not to weepe for his sake,Luke. xxiii. for he saithe, wepe not for me or for my sake, but he admonished thē, of the mi­sery which shoulde come vpon them for their ingratitude and infidelitie, and therfore he addeth wepe for your selues, for the dayes wyll come. &c. I wyll not speake now of the ambi­tion which we haue sought for in such fayned sorrow, for we would seme to be suche as wer heauy with Christ, when as in dede we were nothing lesse. Others min [...]ble vppe certayne colde praiers in memory of the passiō, others deuide the order of the passion for synguler dayes, or certaine houres, other some againe [Page 7] doe abuse the same as it were by magicall en­chauntments to their owne glorye and co­uetous desyre, not sekyng Christ, but them­selues, let vs rather thinke, or rather medi­tate, and depely weigh & consider why Christ died: and here shal the vaynes of faith and charitie open themselues. God so loued the world (saith S. Iohn) that he gaue his only begottē sō for it,Ioan. iii. that whosoeuer beleueth in him shuld not perishe, but haue lyfe euerlasting. It commeth of a singuler charitie, that god doth geue his onely begotten sonne vnto the death for miserable and damnable seruantes, the which beyng considered, kindleth our hartes & bin­deth vs altogether to god: and whatsoeuer o­ther thing god hath geuē vnto vs besides him selfe, it would haue done vs litle good, yea al­though he had geuē a most excellent creature it would not haue satisfied the fleshe, he gaue himself therfore to vs, in his sonne, that there by we shoulde nothing doubte of his loue and fauour, but he died that we mighte liue. He was nayled to the crosse, that he myghte de­liuer vs for he hathe borne our synnes vppon his body,Esay. liii. i. Pet. il. and hath taken al our infirmities v­pon him, by whose beating & whipping we ar healed. He is the price which was geuen for our redēptiō, by him our vnrighteousnes is put away. & blotted out before god. In hym the iustice of god is pacified, in him is life geuē to them which beleue. The meditatiō of these things will leade vs, not onely into the vains of God his goodnes, but also to the springs of our synnes. Let vs therefore consider this in [Page 8] Christ, for what thing he was geuen vnto vs of god, wherfore Christ dothe not onely teache vs, that we shoulde thorowly acknowledge our selues vnrighteous and condemned, but also doth open vnto vs with the same, the bo­some of mercye, as a most sure sanctuary, and doth also comforte the consciences which in a maner are desperate and heauy ladē with the burden of synnes, geuing vnto them which be his,Rom. viii. peace and tranquilitie. For what can he which hathe geuen his sonne, denye vs after­ward? Let vs therfore first thinke vpon thys in the crosse of Christ, that is, Christ to be the price of our redemption, the sacrifice for sins, our satisfactiō,i. Cor. i. our righteousnes, life, holines, gate and way to god, the pledge of saluation & euerlasting life, the onely mediator, interces­sor, and reconciler, by whome the way to god is made open, by whose death our synnes dye and perishe.Michel. v. i. Pet. ii. Hebr. xiii. Then let vs remēber, what this capitayne and emperour of our life dothe sette before vs, which is geuen vnto vs of God the father, not onely for a redemer, but also a foregoer and guide of the way, that we reiec­ting all thinges, might follow his steps, and hauyng our eies fixed vpon him,Rom. viii. might folow him, without the walles of the castel, bearing the reproche which he had, we might be made semblable vnto the Image of the sonne of god vtterly denieng all vngodlinesse,Ad Tit. ii. and hurtfull desires,Rom. vi. yea denying our selues, let vs beare the crosse after him, being grafted in his deth, let vs mortifie the members which are vpon [Page 9] the earth, and wheras before we haue set our myndes vpon vnrighteousnes, let vs now en­deuour our selues to righteousnes and holy­nes. Neither is Christ a painted or grauē ex­ample and so dead, but a liuely example and of efficacy, which doth shine in the faithfull, and is expressed, and worketh truely, which dothe shew forth it selfe both in worde and in dede, and in the whole actions of the life, a liuely example I say, and such as expresseth all hea­uenly vertues, as charitie, obedience, modesty long suffring, gentlenesse, patience, purenesse and constancie, then which example there is none more perfite or absolute, for what grea­ter charitie can there be than for to suffer deth for his enemies? neither was this in his childhode, as the children were slaine of Herode: neither died he after the manner of the riche or honourable men, but he died a most filthye and vile death, that is to say, of the crosse, and that betwene .ij. theues. I meane he was put to suche a deth, as wicked & mischeuous men are, beyng counted for a disceauer. Moreouer Christ toke vpon him in himself, whatsoeuer is hard, vile, and troublesome in this world. This I say did Christ choose, and toke it vpō himselfe for vs, lest the flesh might haue any occasion of complaynte. Men wyl suffer any thing so that they may escape deth but Christ besides all euils suffred death, and that a most bitter deth, he despised whatsoeuer is great & precious in this worlde he chose and suffred whatsoeuer is vnpleasaunt and euill vnto the [Page 11] flesh as pouerty, reproche, infamye, rebukes, blasphemies, stripes, bonds, woūds, & finally death, to thend that we mighte learne to de­spise the world with all his entisementes, and to suffer all aduersitie for him with ioye. For we cannot approche to heauenly thinges ex­cept we cast away & despise earthly things, he which loueth the world, cānot loue god, & he which despiseth the world & whatsoeuer is in the world sauoureth eternal things, & things of god. No aduersitie cā trouble or throw doū such a mā, no prosperitie cā puffe him vp, hu­mility, obediēce haue nede of his exāple which being god, descēded, & toke vpō him our infir­mitie, being obediēt vnto the father, euē to the death. By these thinges which we haue fore­spokē I thik it is manifest inough, after what sort the deth of Christ should be meditated of vs, what is set before vs to be learned by the same, & what it is to haue grief w^t him, name­ly to follow his steps, which cōmitted no sin, neither was ther foūd any guilem his mouth which being railed on w^t euil wordes,i. Pet. [...]. replied not euil words again being troubled w^t euils he threatened not, but referred the vengeance to him which iudgeth iustely, let vs also learn y^e like things, that we may be strong without feare & cōstāt, & if any thing be to be suffered for Christ his sake, for the truth and for righ­teousnesse, that with a couragious minde we maye beare reproches, rebukes, and deathe, that there be nothing so hard nothing so gre­uous, [...]om. viii. which we should not be ready to beare [Page 10] for him. This is to bee made like fashioned vnto Christ, to suffer that which he suffered, to do that which he did, to glory and reioyce if any thing happen to bee suffered for Christ, for god forbid that we should seeke any other glory in this worlde,Rom. v. then in the crosse of our lorde Iesus Christ,Gala. vi. by whome the worlde is crucified vnto vs, and we to the world,ii. Cor. vi. ii, Cor. iiii. ii. Cor. v. whose markes lette vs beare in our bodies, in muche suffring, in afflictions, in necessities, in tribu­lations, in stripes, in imprisonmēts, in sediti­ons, in labor, in watching, in fasting, in purenesse. &c. We are alwayes deliuered vnto the deathe for Iesus sake, that the lyfe of Iesus might be made manifest in our flesh. The loue of god doth constraine vs that we diligently weying this that if one man died for all men, then all we before were deade, and that one died for all, y^t they which liue hereafter might not liue to themselues, but to him which died, and rose againe for them. Let vs neuer there­fore be weary,ii. Cor. i [...] for although our outward man be corrupted, the inwarde man neuerthelesse shalbe renewed euery day, for the smalnesse of our affliction which endureth but a very smal time, shall get vnto vs an euerlasting weight of glory aboue measure,i. Pet. iiii. so that in the meane time we regard not those thinges which we see, that is to say whiche dure but for a tyme, but those thinges which are not sene, that is to say eternall thinges. Wherfore seing Christ hath suffered for vs in the fleshe. Let vs also be armed with the same cogitation, that he [Page 12] which suffreth in the fleshe hath ceassed from sinne, for this purpose, that now he shuld not lyue according to the lustes of the fleshe, the rest of the time which is in the flesh, but accor­ding to y^e wil of god, let it suffice vs that we al our life tyme before, haue liued accordyng to the manner of Gentiles, when as we were conuersant in wantonnesse, in lustes, dronkē ­nes, gluttony, bibbings, and bancketings, and in detestable worshipping of ymages, let vs not meruaile, as though some new thing hap­ned vnto vs if that we be tried by fier, for this is done to trye vs withal, but let vs reioyce, that God thinketh vs worthye to suffer any thing for hym, and that we shoulde bee made parteners of Christ his afflictions, in the re­uelation of whose glory, we shal also ioy with great reioising, if we suffer rebukes & slaun­ders for the name of Christ, we are blessed, bi­cause the glory and spirit of god remayneth v­pon vs. For if we haue died with Christe, we shal also liue with him, [...]. Tim. ii. Rom. vi. if we haue suffred with him we shal also raign with him & no man is crowned, but he whiche lawfully wrestleth. Let vs therfore suffer afflictiō as good souldi­ors of Christe, whiche haue made promise to Christ in y^e sacramēt of baptisme, [...]b. xii. being apoin­ted to go on his warfare & grafted in his deth. Therfore let vs not be wrapped with the bu­sinesse of this life lette vs not be defiled with worldly desires, let vs run by patience in the battell which we haue set before vs, hauing an eie to Iesus which is the capitaine of faith [Page 13] and finisher, who setting before himselfe ioye, suffred the crosse, contemning reproches and rebukes, let vs diligently consider that he suf­fred such gainsaying of synners that we be­yng weried in our myndes should not faynt. Let vs thinke how vile a thing it is to shrink away from such a capitayne, or for vs to bee so sluggish, when as he fighteth so strongly & so valiauntly. Let vs consider how euil it be­commeth the members to be proud, high min­ded and enuious, when as the hed doth so hū ­ble it selfe, and is so feruent in charitie. Let vs also weighe how great infamy it is for a capi­taine, to take vpon him so many woundes & lastly of all death,ii. Tim. ii. Act. xiiii. Eccle. ii. Iacob. i. Ioan. xiii. & the souldiors to be a slepe and geue themselues to rioring, whosoeuer therfore will liue godly in Christ Iesus, must prepare themselues to suffer persecutions, and by many tribulacions, must striue to come to euerlasting life, they must abyde in the feare of god, and prepare their myndes to temptati­ons, and kepe thēselues pure frō this world. Christ hath geuē vs an exāple, that we shuld do euen as he hath done.

IT was commaunded vnto the Iewes that on the feaste daye of the Passeouer,Exod. xii. xiii. xiiii. when they did eat the lambe, they should eate vnlea­uened [Page 14] cakes 7. dais after, which figure Paul openeth in the 1. Cor 5 & sheweth that we must purge the old leauē, for that a littel leauē doth leauē al that is mingled with. It is meete for such as ar born of new by Christ to liue a new & innocēt life, that they may be as it wer a certain new dough & vnleauened. For our Passe ouer Christ (saith he) is offred vp a lamb with­out spot. Let vs therfore celebrate this festi­uall day, not with old leauen, neither with the leauē of malice & wickednesse, but with bread wantyng leauen, that is with sinceritie and truth. The Passeouer of the Iewes hathe a figure of the libertye whiche should come by Christ, for euen as in the old tyme god saued the children of Israel in Egipte frō the mur­ther, with which the Egiptians were puni­shed, namely whose doores were sprinckled with the bloud of the Lambe, and after that he led them forth with a mightye arme safe and sound thorow the red sea, and so deliuered thē from the most greuous yoke of Pharao. So also he saueth those by Christ whiche beleue, from euerlasting deth, and hath deliuered thē frō the power of darkenesse, trāsferryng them into the kingdome of his beloued son,Colo. i. by whō they haue redemptiō, namely remission of sin­nes by his bloude,Iohn. i. and this is the cause why Christ would die at this time, that we might vnderstand that is that lambe of god, whiche should take away the sinnes of the world and they which are washed with his bloud shuld be safe frō the destroyer,Iohn. iii. for so God loued the [Page 15] worlde that he gaue his onely begotten sonne [...]or it, that euery one whiche beleued in hym might not perishe but haue life euerlastyng,Iohn. v for they which do beleue in Christe doe come vnto no iudgemēt or punishmēt but haue pas­sed frō deth to life yea although thei wer dead yet shall they haue life in him which is the re­surrection and life But where as Marke sai­eth it was Easter, and Mathew,Iohn. [...] after two daies shalbe Easter, Luke expoundeth it and saith, the festiuall day of the Passeouer drewe [...]ere, or was at hād, that is, it should be short­ly. namely after ij. dayes. It is therfore a pre­uēting of the time. But the feast of the Passe­ouer by Iohn, doth seme to be the day follow­yng the eatyng of the Lambe. So the daies of swete bread are put for the Passeouer, bicause they came both togethers.

THen this woorde, then, is not referred vnto the time in the whiche he speaketh these thinges, but to the tyme wherein [Page 16] they were gathered together. The audacitie of the flesh is here to be noted: which whē it goeth about to lye in wait against the truth, it consulteth diuers wayes, and in those coun­sels choseth and obserueth occasion and tyme for the purpose. Wherfore then they lay theyr heds together, when as the people were busi­ly occupied in preparyng of the lambe. They which resist the truth, do assemble & lay theyr wittes together,Psal. ii. against their lord to destroy him bicause he was contrary to their works. They inuente diuers causes to accuse hym withal, knowing that as sone as he were takē all the people woulde forsake him. But howe impudent so euer the flesh is, it feareth neuer­thelesse, where as nothing is to be feared. For whē they had agreed that he should not be ta­kē on the festiual day, yet neuerthelesse by the ordināce of god, he was takē on the feast day, & that without any vprore: & y^t hapneth oftēti­mes vnto the wicked, which they feare, yea & which they seke by al means possible to auoid. This we may perceaue in y^e coūsel of Caiphas who thought it better, that one should be takē away, thā that the whole natiō should perish, and furthermore if Christ should be taken a­way, to take hede that the Romanes shoulde not oppresse them. But whilest these folishe men do auoyde one vice, they runne into the contrary. The Iewes hoped that if Christe were rid out of the way that then the people wuld forsake him, but after the deth of Christ many more beleued & came vnto Christe, thā [Page 17] there did before, when as in one daye manye thousandes receaued the faithe. They feared lest if Christ liued the Romanes would haue taken away their countrey and nation, which hapned vnto them 40. yeares after. So God derideth the counsels of the vngodly, & bryn­geth to passe that they are snared and takē in their owne counsels. And the selfe same thing in our dayes, doth the Pope, the Cardinals, the Bishoppes, the Monkes, and euill sena­tors, but they hide their counsels, yea they a­dorne them with the title of honesty & religiō.

THe Euangelist Iohn reherseth by occasi­on, what moued Iudas to betray Christ, [Page 18] forsoth bicause he was sory that he hadde lost parte of the money, of the price of the oynte­ment which Mary had powred vpon Christ. Wherfore this most couetous mā wuld satis­fie this losse an other way. He describeth therfore the Supper whiche was prepared for Christ in the house of one Simō, and besides that, he declareth the thinges that were done there. If any man thinke it good, he may ad­ioyne that history vnto ours, we studieng to be briefe haue onely taken but a few necessa­rye thinges. Mathew who also by the way maketh mention of this cause, saieth that the disciples did murmure, which seemeth to bee spoken by the figure called Synecdoche, for Iohn saith by expresse wordes, that Iudas was angry, and that he alledgeth the care of the poore, to bee the cause of his anger when in dede he nothing cared for the poore, but lu­cre and gayne moued him, for he was a thiefe and bare the bagge, he couereth his couetous­nesse with a shew of liberality and mercy. So do they which say they do defend the olde re­ligion. They make a shewe as thoughe they sought to defend the honour of God, the wor­shipping of sainctes, and the authoritie of the sacramentes. &c. Let vs learne to what incō ­uenience couetousnesse and studieng for mo­ney doth driue a man vnto, we do all condēne and curse Iudas, but we should see, whether we be not also lyke vnto him, which do scrape vnto our selues richesse by hooke or crooke, we lye, deceaue, and forsake iustice. But they [Page 19] are a great deale more hurtfull which vse dis­ceite in ecclesiasticall goods, and suche goods as bee dedicated to the poore. Their myndes were now readye on euery side to the matter they wente aboute, beyng moued thereto by enuy, and couetuousnesse of gayne. For suche is our nature, that we bee all more prompte and redy in priuate matters than in common and this commeth to passe, bicause all oure thoughtes, all our counsels, and all that euer we can do, tende onely vnto this end that we may enriche our selues, and for the same we study both dai and night. Seing therfore that all our cogitations and reasons serue for thys purpose, that is to keepe and seeke our owne thinges, it is no maruell thoughe we bee no­thing attentife about those thinges whiche appertaine vnto the common profitte, and bi­cause the fyre of loue is wholly tourned vp­pon oure selues, it canne not put forthe anye flame towardes our neighbour, and it is not possible for vs to seeke the glorye of GOD from our hearte, when we seeke oure owne glorye in all thynges. If the Maiestrate shoulde consulte, or deliberate at what price wyne of Heluetia shoulde bee solde, or what it shoulde bee esteemed at, euery one woulde weyghe and consyder wyth hym selfe ma­nye dayes beefore, howe he myghte saue hys owne thynges, and augmente hys owne Lucre. And thereof commeth it that all and synguler beeynge compelled, doe speake and pronounce moste promptelye and diligentlye [Page 20] in the senate. If we were as diligente and busye in publique affaires, and in matters of godlinesse and vertue, if we would so think of them daye and nighte, as we doe of pri­uate matters, we should be then more pro [...]fe and ready, when we should consulte of them. But alas, we are feble in these thinges, & we be slouthful, negligent, idle, and sluggish, see­king our own things only, and not those thin­ges which are of Christ, and this is the cause that they be so cold which are rulers either in religion or in common weales, hereof com­meth so greate a number of wycked deedes amongest the people, for they whiche wyl [...] bee riche,i. Tim. vi. doe fall into the snares of the diuell, and into diuers temptations, so that the sam [...] may say that couetousnesse is the roote of all euils. The minde which is geuen to couetous­nesse doth nothing that is righte and honest▪ for it hath shaken of the feare of god, and we [...] ded it selfe to all mischiefe, but why goeth h [...] to the high priests? when the euil will talk [...] or haue to do with the euil, there muste com [...] some occasiō and commoditie betwene. Ther [...] is none of such an audacitie, which wil call a [...] other vnto him, to helpe him to steale, of wh [...] he is not persuaded before in his mynde, tha [...] he is a thief, or els at the least, that he fauoureth thieues, and that he gathereth by certa [...] outward signes, which do shewe for the wha [...] the inward minde is. None will offer to defloure an honest matrone or a virgine, vnless [...] there be some occasion geuen him by their maners [Page 21] and gestures. If that the shamefastnesse of virgins could not be won by flattery, then would there none craue it so wantonly of thē. Therfore Iudas goeth to those whō he knew [...]o be offended with Christe, he taketh counsell with those men, whose myndes were bente with hatred against Christ, whiche had con­sulted a littell before of the death of Christ he had learned by many signes, that the priestes were such men, therfore he feareth not to goe [...]nto them, but rather solliciteth them first be­ [...]ore he was called of them, what will ye geue me? saith he. Oh what an impudēcy was this [...]o these bouchers and thieues, which do exer­cise and follow warrefare, which do take cor­rupted bribes of straungers, are not ashamed [...]o aske them of Emperours, kinges, & Prin­ [...]es, yea and those whiche haue neede of them [...]re not ashamed to thinke it lawfull, for them [...]o geue them such bribes. But how such men [...]re made companiōs and parteners with Iu­ [...]as, the Euangelists do plainly declare, whē [...]s they say that Sathan entred into the hart [...]f Iudas, for when he doth once possesse the [...]earte, he hurleth men hedlong into all mis­chiefe. Therfore he beyng styrred vppe by the [...]iuell and by couetousnesse doth meditate to [...]etray his Lord and sauiour, yea such a lorde [...]s had elected him to the Apostleship, whiche had made him ruler of his thinges and loued him excedingly, and when he hadde deuysed [...]his mischeuous deede, he maketh meanes to accomplishe his wicked enterprise, and dili­gently [Page 22] executeth the same he woulde haue it done without tumult, that many shoulde not haue knowledge thereof. For Iudas soughte oportunitie to take him at such a tyme and in such a place whereas multitude of the people which did vse to followe Christ verye often, might not be with him.

I Told you before that Iohn toke the Passe ouer, for the day folowing the eatyng of the Lambe: the Euangelist dothe Rhetorically amplify the excellēcy of Christ, that his low­lines might y^e more depely be knowē. He (sai­eth Iohn) which knew al thinges, he whiche knew the houre of his death, he to whom the father had geuen all thinges into his hands, which came from god. &c, He I say washet [...] the feete of his disciples. Let all prophets, by­shops, gouernors of common weales, and lea­ders of the people learne of this teacher, fayt [...] loue, & care towards those whiche are cōmit­ted vnto them. Christ loued his euen to th [...] death, he neuer forsaketh them, he neuer cea­seth, after he had once begun to loue them, h [...] [Page 23] was obediēt vnto the father euen to the death, that he might set before vs an example of hu­militie and weldoyng. &c.

NOthing is done here by chance, nothing is done rashly all things are foresene and ordained by the prouidence of God, with­out beginning. All thinges are gouerned by his counsell and will. These thinges are ther­fore writtē by the Euangelist, that we might vnderstand, that Christ was not compelled to die by violence or of necessitie, but of his own free will and by the wyll of the father, and bi­cause that all the shadowes of the old Testa­ment vanished away in Christ, it is declared also that Christ is that Lambe which is pre­figured in the old Testament, as Paule tea­cheth in the 1. Cor. 5. ca. But this word Passe ouer is taken diuers waies, sometymes pro­perly for that passing or slippyng ouer of the Angel in Egipt, whē as he slew the firste be­gotten of the Egiptians, but spared the Isra­elits, vpon whose dores the bloud of the lamb was sprinckeled, sometimes it is takē for the festiuall day it selfe, and sometimes for the lāb which is killed and that by denominacion, as here when he saieth to kill, to eate or prepare the Passeouer. So this worde Passeouer is put for the Lambe, & agayn the Lambe is cal­led the Passeouer,Gen. xvii. when as it was only but a memoriall of the passing ouer. So the breade is called afterwards the body of Christ, whē as it is but the token of the body, & circumci­sion is called the couenaūt,Gen. xvii. of the which coue­naunt it was but the signe. We learne here the pouerty of Christ, who not hauing where to put vnder his head, is cōpelled to prepare [Page 25] his supper with hys disciples in other folkes houses after the manner of the poore.

JT is exactely described of all the Euange­listes, how Christ did institute the sacramēt of his body & bloud after y^e figuratiue supper y^t he might declare, that the figures of the old testament were accomplished and finished in him, and that all thinges were renewed, that they mighte haue in memory his wonderfull great benefit geuen them in the crosse, no lesse thē the old fathers had in eating of the Passe­ouer, that the newe might be agreable to the olde, and that light might succede darkenesse. He sheweth first with how great a desyre he did eate this supper with them, namely wyth a vehement and a most feruent desire: for this figuratiue speache in Hebrew is, I haue de­sired, or in desiring, that is, I haue desired w^t a wonderful & great desire to eate this Passe­ouer, that is, this memoriall Lambe, and I haue no lesse desired to eat with you this new supper, in the which I commēd vnto you the memory of my deth to be celebrated of you for euer. For as often (as Paule expoundeth) as ye shall eate of this breade, and also drinke of this wyne, you shalbe myndfull of my death. Let the memory of this benefitte neuer slippe from you, let it neuer be forgotten, lette it al­wais remain in your hearts. Let your mouth alwais declare and shew forth this, preache you this euery where, celebrate thys without ceasing, and geue wonderfull great thankes for this. For it is not meete that you shoulde at any time put in obliuion my deathe, seyng that I haue with so great a desire suffred deth [Page 27] for you, which am so desirous of your saluatiō that I do euen geue awaye my life for you, I w [...]ll suffer my body to be nayled to the crosse as a sacrifice for your sinnes, and I will shed my bloud to wash you withall. I do so muche esteme you, that I am redy to redeme you by my death, from euerlasting death. I do set be­fore you signes of this benefite and of this re­demption, whiche being eaten of you shall re­new the memory of me, vnto the which signs I gaue the names of my body, and bloud, that they might the more strongly moue your sen­ses. My deathe is your lyfe, if so be that you beleue that by my death I haue appeased god for you, and that my bloud hath washed away your sinnes, this shall norishe and fatten you inwardly. This beyng weighed with a true faith, shall make mery and pacify your myn­des. Take therfore and eate, do this in remē ­braunce of me, I go now from you, so that frō henceforth I shall not eate and drynke wyth you after the accustomed maner. I shall with my bloud being shed confirme that testament which somtyme I established with Abrahā, but after a new sorte, not by the bloud of bea­stes as it was in the olde tyme, but by myne owne bloud. Neither shal my couenaunt stād with the Iewes only, but with al mankind. This worde braunche or fruite of the vine, is a paraphrases of wyne, and doth signifye not onely that to be wyne which Christ dranke in the cuppe and gaue vnto his disciples, but it also declareth, that it was bloud, but such as [Page 28] came out of the vine, and not powred out of his body, as if a man would say: this is of the fruite of wheat, he shoulde by circumloqution signifie bread, and therwithall declareth, that it is not onely bread, but also it is bread made of wheat and of no other graine. For there is also bread made of Rye and of Otes. &c. And this emphasis haue all parephrases, and speci­ally the Hebrew parephrases. So whē Christ calleth himselfe the sonne of man. Therfore he saith, henceforth I wil no more eat nor drink (wherfore it is likely, Christ him self also dyd eate and drinke) namely after this sort, but af­ter an other sort and newe, that is to say after my resurrectiō, & I wil thē eat with you whē as you shall eate with me at my table in the kingdom of my father, but not after that sort as bodies are wonte to be fed, but in the state of immortalitie. Therfore the kingdom of god is either the time after the resurrection or els a more full knowledge of Christ,The king­dom of God or els the e­ternal life after this life, in the which the faith full shall eate and drinke vppon the table of Christ wiih Christ that most swete drinke of immortalitie as appeareth in the .xxii. chapi. Luke. As concerning the sence of these wor­des of Christ, this is my body and of the foode of the soule, we haue spoken inoughe of, in an other place. Let vs not dispute how the bread is made the bodye of Christe, but lette vs ra­ther remember the benefitte performed vn­to vs by the bodye of Christe, that being in­wardly satiated in our minds we may lift our [Page 29] hartes to him which sitteth at the right hand, of the father, that is in a certain limited place in heauen, that we may loue one another, that we may liue innocētly, that we may geue thā ­kes vnto the Lord, and walk worthely in our vocatiō. To eate of the body of Christ is none other thing, but to beeleue that his body was geuen to the death, to make satisfactiō for our sinnes. To drinke the bloud of Christe, is no­thing els but to beleue that Christ his bloud was shed for y^e washing away of our sins: neither is there any other eating of the bodye of Christ, then that which is done by faith, of the which Christ speaketh in the 6. chap of Iohn neither can it be done of any but of the godly. But the eating of the simbolical and mistical bread, is common both to the godly and also to the vngodly, althoughe after a diuers sorte. For there be some which do eate the bread of the supper vnworthely, and drinke the wine vnworthely, and by that meanes do get vnto themselues death and iudgement, that is pu­nishmēt. And those although they eat & drink with their mouth the sacramēts of the body & bloud of the Lord, yet neuerthelesse, they eate not the body of Christ, neither do they drinke his bloud, vnlesse they will make Christ a ly­ar (which farre be it from the euerlasting and infallible truth) whē as he saith. They which eate my fleshe and drinke my bloud, abyde in me and I in them. There is none (I thinke) that will affirme if he haue his right wittes, that this agreeth with the vngodlye, but as [Page 30] for the godly, they do not onely eat with their teath the signes, neither haue they [...]are signs but besides the eating of the signes whiche is done with the mouth of the body, they are in­wardly fed in their mindes with the body and bloud of Christ by the eating of faith, which faith the spirit of Christ kindleth within thē, at such tyme & as much, & to whō it pleaseth him. For the operatiō of his spirit is not boūd to the signes, neither is grace so put in them, that it shuld be brought vnto them as it were in a wagon, but Christ that chief and eternall bishop doth feede the faithfull with his body and bloud, the minister only administring the sacraments outwardly, vnto whome he set­teth before their eyes, putteth in remēbraūce, and declareth the grace of god, he bringeth it not to them he geueth it not, neither doth he distribute it to thē. Therfore a faithful mind doth receaue the body and bloud, and hauing receaued it, the spirite of God doth with heat disgest it, & poureth it into the inwarde bow­els of the soule, of the which springeth a mar­uelous and inwarde refreshing vnto a godly mynde, when we celebrate therfore the Sup­per of the Lord or thankes geuing, let vs re­member that only sacrifice which was offred vppon the crosse with thankes geuyng. For we are admonished that by the flesh and bloud of the onely begotten sonne of God, offred vp­pon the crosse for vs, we are redemed from e­uerlasting death, and that the same are made to vs spirituall foode to norish and kepe vs in [Page 31] euerlasting life, & for as much as Christ hath offred vp himselfe a most acceptable sacrifice for vs vnto y^e father, in geuing his body to the deth, & powred forth his bloud to wash vs w^t ­all, it is wholy our partes to meditate and to preache abroad, so great a loue, and so wōder­full great a benefit, and to geue thanks for so liuely a death, and by that meanes our faythe will more encrease towardes God the father, also his loue, and good will towards vs will be more and more kindled. Moreouer we are admonished by this most holy Supper, to of­fer and vowe our selues wholy bodye & soule vnto Christ for a sacrifice, considering that he hath suffred death to restore vs vnto life, and desire not to lyue nowe to our selues, but to Christ. Finally the remembraūce of the body geuē, and of the bloudshed, is therfore set be­fore the church of Christ in the holy signes of the supper, that by the same it might more certainly receaue as it were a certain priuy tokē of her redemption, and might cal into memo­ry, that we are so compacte by faithe into one bodye, that we are made the members of one head Christ. It is therfore mete that we bee bound together with a singuler charitie amō ­gest our selues, and with doyng good one to an other. Let the death of Christ therfore ne­uer slip out of our heartes, let vs alwayes re­member that Christe is wholly made oures. that we should also be his by faith and chari­tie, and our neighbors by charitie, and let vs abyde in him by faithe, and he in vs by loue, [Page 32] let vs do and suffise all thinges for him which died for our sakes.

GOd setteth before vs in Christ an exam­ple which oughte neuer to goe out of our sight, namely of all vertues. Let vs consi­der his vnspeakable charitie, ioyned wyth a singuler humilitie. God therfore teacheth vs in Christ charitie, humility, liberality, gentle­nesse, strength, long suffring, and constancie. Let vs do good vnto all men, both to our frē ­des, and to our enemies, neyther let vs looke for any other thyng for our benefits, then ha­tred and most greuous persecutiō. Yet let vs [Page 33] not in the meane while be drawne away from doyng good, neither let vs at any tyme cease. This is that which Paule saith, al that will liue godly in Christ Iesus must suffer persecutiō. He which amōgest mortal men wil plan [...] vertues, and set forth righteousnes, must put forth himselfe wholy to the hatred of all men, and must vowe him selfe for rightuousnesse, and euē as Christ could not be plucked away by no reproches or hatred,i. Thes. i [...] from rightuous­nesse and truth, from charitie and wel doing, but that he obeied the father euen to the deth, and constātly suffered whatsoeuer the vngodly didde vnto him, & loued his so wel vnto the end. So also must al the godly do. They must constantly go forward to do good in the myd­dest of all euels, neither must they faynt or be wery at any time as ouercome wyth the ha­tred of euill men. Christ loued and did good e­uen vnto his death, he serued and profited all men, and therby got nothing but extreme ha­tred, and most cruell death. To departe out of this world, and go to the father, is a periphra­sis of his death, as though he would say, Ie­sus knowing that he should dye nowe, but as we haue tolde you, the Hebrew periphrasis haue great emphases, and are of more effica­cy, than if the sentence had ben set forth plain­ly and w^tout figure.What is to dye. For by these woordes he sheweth & declareth a great consolatiō vnto the faithful, namely that the deth of the faith­full, is no other thing, but to leaue the worlde [...]nd to go to God. And is not this a great cō ­solation [Page 34] to leaue the world, that is, al wicked­nesse, all infidelitie, al labour and affliction, & to go vnto God which is the most good, and also the most louing father? who woulde not reioyce when he heareth this, that by deathe he is deliuered from al euils, and endued with all good thinges? And to the christians to die, is no other thing, than to leaue the world and to goe vnto God, whereas otherwyse if we shuld die without Christ, deth were the most terriblest thing that could be vnto all fleshe. The Euangelist therefore by these wordes doth make death pleasant and acceptable, and doth declare what death & also what the pain of sin is made vnto vs by the death of Christ, namely the end of all euils and the beginning of a new and euerlasting life. Therfore wor­thely saith Dauid, that the death of the saints is precious in the sight of God, whē as in the meane time, the death of sinners is moste yll. The farther we departe from the worlde, so much the nerer we come vnto God. Agayne the more we come and addicte our selues vnto the worlde, the more we departe from God, betwene these two there is no meane, neither maiest thou cleaue to both of them, but in that the Euangelist doth say that the diuel did put this treason into the hart of Iudas, he doth it to declare that these wicked deedes and mis­chiefes are done by the diuel, as of the author of them, that is to say by his instrumēts. For in dede there be in man certain good affectiōs created of God, but by mans faulte they are [Page 35] corrupted and made euill, as the couetous de­sire of thinges. These affections dothe the di­uell snatche vnto himselfe, and draweth vnto hym whatsoeuer he catche, and vseth them at his owne pleasure. So that which is created good in vs of God, the deuill draweth to our destruction. He put of his garments. &c. It is a kind of speaking, which describeth the thing manifestlye, and as it were setteth it beefore our eyes.

HEre is set forthe in Christ an example of singuler charitie and humilitie, & in Pe­ter the blindnesse and curiosity of humain wisdom. Christ perfourmeth the same in dede which he had taught in worde, for in the ele­uenth chapter of Mathew,The submission of the mynde. he saith, learne of me bicause I am meke and humble in hearte, he therfore expresseth humilitye in him selfe, for what greater a basenesse can there be than for the sonne of God, and the Kyng of Kinges to humble himselfe to the feete of his seruan­tes▪ Let vs hereby learne to throwe downe our selues, to attribute nothing to our selues and to boast nothing at all, yea and loke how much the more in estimation we bee, so muche the more let vs humble our selues. So sayeth Paul in y^e xij to the Romanes & ij. to the Phi­lippiās. But in Peter is declared y^e stubbornnes of the flesh, which inquireth after captiue al things curiously, neither doth it obey God but his owne reason, but it should haue made his vnderstāding vnto the obediēce of Christ, Peter vnderstode what Christ would do, for he did se that he would wash his feete, but he vnderstode not what Christ mēt by this wa­shing. Therfore Christ saieth, that whiche I do, that is, that which I entend, thou know­e [...] not, that is, thou vnderstandest not, thou perceiuest it not: we are so dul and so sluggish, that after we haue sene things done, it is lōg before we can vnderstād them, neither do we know what they mean? God oftētimes signi­fieth by som outward thing, that which at the [Page 37] first sight we vnderstād not, as we may easi­ly see in the prophets by whō he declareth certain thigs by exāples, which afterward he o­peneth & expoundeth. So in the supper he ge­ [...]eth bread & wine that by these things & to­kēs he might set forth vnto them the remem­braūce of his death, he washeth the fete, not to [...]hat entēt, that he wuld wash away the filthi­nesse of the fete but that he might signify, that he only is he which should purify vs, settyng [...]orth som higher matter, which may be mani­festly perceiued by his answer vnto Peter, & by other wordes. For many haue and receyue parte with Christ, whose fete Christ hath not washed,To be wa­shed, is to beleue truly. but no mā shalbe partaker of the glo­ry of Christ, and of the life euerlasting, but he which shalbe washed w^t the bloud of Christ & whose affections shalbe purged by his grace. Moreouer he commendeth vnto his disciples charitie, that one might helpe an other by mu­tual loue, not only in washing of fete, if neces­sitie so require, but in helping our neighbour in al things, but this is to be marked diligēt­ly, that they which be faithful haue yet neede to wash their fete, that is, to wash away their daily fallings & to purge away the affections stil springing in the flesh which thing certaine not considering, haue come to that madnesse, and pride that they dare affirm themselues to be w^tout sin, for al that Iohn saith. If any mā saith he hath no sin,i. Iohn. i. Rom. vii. he is a liar & deceiueth him self. Paul cōplained y^t he foūd in his mēbers another law, repugning the law of the mind & [Page 38] spirit. Or how can those men pray this praie [...] euery daye, forgeue vs our trespasses, when as they acknowledge none? Christe therfore teacheth that the beleuers ar purified by faith that is to say, by the sprinckling of his bloud. Moreouer that they whiche are purified and cleansed, yet neuerthelesse haue nede to wash their feete, and that they are stil vnpure, last­ly he pronounceth manifestly ynough, that al they be not cleane which are conuersaunte in the outwarde fellowshippe of the disciples of Christ. For he saith, ye be cleane but not all, meaning Iudas which was present amongst the Apostels in body, but his minde and hart was all one with the Pharises, wherfore to be washed or to be cleane, whiche are all one, is to beleue verely and without any dout that thou art washed and purified by the bloud of Christ.To wash the fete. To washe the feete is to acknowlege and confesse before God with sighing and de­testing our dayly synnes, and then after oure fall to runne to God by repentaunce. For we can not passe thorowe this waye whilest we lyue here amongst so many enemies, without fallyng, it is so dirtye and vnplayne, and the weakenesse and slippernesse of the fleshe is so great. But howsoeuer the feete doe stagger, yet yf the head of fayth be safe, the matter is well inough. For the faithful can not be bea­ten downe, by such fallinges, if the Lorde vp hold them with his hand.

THe lorde by this exaumple of humilitie and wel doyng, dothe put vs to shame for our hautenes of minde and coldnesse to do good, which as we gape for honour and riches, and do bragge of those thinges which we haue not. So also we dispise & neglect our fellow seruaunts neither do we onely neglect them but besides that we hurte them and do them iniury. Let vs therfore follow the exā ­ple of our Lord Iesus Christ. Let vs put a­waye our hautenesse of mynde, lette vs caste downe our courages, let vs embrace our bre­thren with feruent loue, let vs beare and suf­fer the infirmitie and burthens of other men, being redy to submit our selues to all men for [Page 40] hym which did so much cast downe hym selfe for our sakes. Let vs alwayes remember the Lordes commaundement of brotherly loue & liberalitie towardes the poore, for he wil haue mercy and not sacrifice. Christ in deede dothe prescribe vnto vs a most perfect forme of life,Ose. ii. yea & in maner impossible for vs to do whē as he saith, so loue one an other, as I haue loued you. How be it if we shall endeuour to follow the same, and if we shall attempt to folow af-his prescripte as muche as he shall geue vs grace to do, although we attain not vnto it (as we shall neuer do) yet he will gentlye forgeue vs our trespasses. It is not inough to knowe these things, and to heare them, or to preache them, but we must do them, that is, we must study and apply our selues to these thynges, we must exercise our selues in these thynges, and as it were contend with our neighbour in well deseruyng. So at the lengthe we shall proue learned and exercised in them.

VVHen as Christ teachest most humility, the flesh seeketh to be exalted and to be great. So corruptis our nature, that it [Page 42] seketh nothing els but his owne, yea and thē whē as most ernest matters are in hād, Christ teacheth them to submit themselues to others to loue one another, to helpe one an other by charitie, and yet in the meane tyme they are not ashamed to reason, who shoulde be grea­test, and this moued them to this question, bi­cause Christ declared vnto them his deathe, but Christ putteth down with great grauitie y^e hautenesse of mind, & exhorteth thē to sub­mit thēselues, shewing thē who is y^e greatest in y^e church, namely he which submitteth him self to al mē & is seruāt to al mē. But bicause thei were elected to preach the word, he therfore withdraweth their myndes from his hautenes, w^t y^e which the princes of the world are almost puffed vp. The princes of the gen­tils,Prophane Princes. it is a kinde of speaking for the Princes of the nations, not they onely which gouerne the gentiles or infidels, as the chief capitains of the Anabaptists do expound, when as they go about to proue by the wordes of Christe, that a christian man ought not to be a Magi­strate, but Christ by these woordes dothe not helpe their opinion, but rather subuerte it, of the which we will speake in his place. Christ doth fortifie before, the minds of his disciples, whom he had elected to preache the gospel a­gainst the hurtfull affections of the fleshe, a­mongest the which the study for honour & di­sease of ambition, hathe no small power, the which if they once creepe into the heartes of prelates of religion, they bring with them in­numerable [Page 43] hurts. Neither is there any other pestilence more hurtful to the church, than the desire of ambition, pride and confidence in it selfe. For he is no true godly mā that trusteth to him selfe, and the apostels were sick of this disease, the Lorde permittyng the same, that they might learne by this, so muche the more to acknowledge & hūble thēselues. Therfore he saith, O ye my disciples ye ar not of the nū ber of them which are pr [...]nces & magistrates in y^e world, you haue an other office apointed you. Princes obtayne their names according to their doynges, and haue in the meane time some dominion ouer those which are commit­ted to their charge, That affection of domini­on and principalitie ought not to bee in other kynges and princes, but rather they do gette thē names to be called gracious in deseruing well of their subiectes, as Euergetes, and the father of the countrey Abimilech. &c. And it is more often sene, that they do more oppresse their subiects, than ease them of their burthēs and although this be euil, yet neuerthelesse it must be suffred in them which haue dominiō in the world but not in the kingdome of hea­uen. For when they take armour and dryue away the enemy and punnishe the euill, they serue also Christ with their sworde, when as neuerthelesse they are somewhat defiled, and haue some thing common with the busines of the world, so that they cannot be wholly with out dregges, and be alwayes bent to heauen­ly thinges. But for you which are the lighte [Page 44] of the world, being lightened of me which am the true light, a greater integritie is mete, & a greater purenesse, ye must shine aboue other in the light of faith and charitie, not in worde only but in example of life, let not your hartes haue a regard to earthly thinges, but beyng purged from the contagiousnesse of al earthly dregges, let them be caried vpward as it wer like fyre vnto heauenly thinges. Be ye ther­fore far from ambition, from the desire of mo­ney, and frō all those things which may wrap your mindes in earthly thinges. Se that you seke not gredily for glory & rule in the world, for I haue preferred you to the kingdome of heauen, that is to the preachyng of grace, and truth. Be ye not therfore bent to other things which might withdraw you from your office, let other men seke to be lordes, haue ye onely a care to serue others, that shall extoll you to the eternall ioy, and shall make you mightye in dede. Looke vppon me whiche came not to rule or to be greate, but I am rather conuer­saunt amōgest you ministring vnto you as a most abiect seruant, and washing your feete, I haue lefte heauen and descended vnto you, takyng vpon me for your sakes all pouerty & affliction, why should you then be ashamed to serue others for my sake? It is a smal matter that ye haue abiden with me hitherto, & that ye haue cleaued vnto me, which neuerthelesse was not of your owne power, for ye haue not elected me, but I descending from my fathers seat haue called and chosen you, what good so­euer [Page 45] therfore ye haue, you muste not ascribe it vnto your selues, but altogether vnto me, lift vp your mindes to thinges that are to come, you shall not lose your labor if you abide with me, I will reward it to the vttermost, euē as you haue bene partakers of my afflictions, so shall you also be companions of my ioy, so that ye be constant in that which I send you about and apply not your mindes to other thinges. For it is not sufficient, that ye haue abiden w^t me hitherto after a sorte, for they were but skirmishes, & sleight battails, but now there be greater troubles at hand. The time is now present that Sathan turneth al his force and all hys armour against me and you. Ye know that ye wāted nothing, when I sent you w^t ­out thinges necessary for your iourney & also vnarmed, be ye therfore constant, and stande ye firmely, for such a multitude of wicked personnes shall come vpon vs, that it shall seeme that we haue nede of swords. For those thin­ges which are written of me must needes be performed, and go ye forwarde without feare in preaching of the truth, I will neuer be ab­sent from you, as I haue before defended you. I will prouide for you, and minister vnto you all such thinges as ye wante. By these wor­des the lorde plucketh out of the hartes of the disciples, the affection of the flesh, wherewyth they were touched, and also he prepareth and encourageth them to battayles whiche were to come. For they should suffer greater thin­ges after his departure, when as they should [Page 47] stir vp by y^e preching of the truth y^e displeasure of all mē against them. Of the which euils he hath presētly shewed an exāple by himself de­claring vnto thē & to all the godly, what they must suffer in this worlde for the truthe, and that there is a wonderfull great reward pre­pared for them which continue vnto the end. But in that he sayeth, let him sell his coate & bye a sworde, it is a phrase of speache, by the which is signified a most great daunger to be at hand, as though Christ would say. If they rage so against me, they will not spare you, be ye therfore stronge and constante, for they shall so spoyle and kill you, that it shall seeme that ye haue nede of swordes, & yet he biddeth not them to fight with the sword, which be­fore so diligently had forbidden them that they should not resist euell, and to turne the other cheke to him which would geue thē a blowe, yea and afterward he biddeth Peter (striking Malchus) to put vp his sword, neither cā the Papists proue by this an ecclesiastical sword and a prophane sword. Christ simply foretel­leth the daunger which drewe nere to him & his disciples, teachyng by the way that they should ouercom and driue away al these thin­ges by the sword of bothe the testamēts, that is to say, by the sword of the spirite. The men which followe the Apostels haue no neede of swordes, but if they shall diligently continue in preachyng of the truth, thei shal stir vp the swordes of al the wicked ones agaynst them, whom they shall agayne resist with the sword [Page 46] of the spirite, and they shall ouercome in this battail the lord aiding them.

VVHen he had spoken of the washyng of the fete,Anagogi [...] Analepsis Epanodo [...] he ascendeth in the meane time by a figuratiue speach vnto the puritie of the mynde, and by the same very aptely en­clineth his talke to the vnpurenesse of Iudas the betraier, and it is a repeticion or a retour­ning. Election maketh the sonnes of God, but faith is the sign of electiō, for none haue faith but the elect. By these words he teacheth the hart of Iudas, for there be many alwayes in the church, which dissemblyng a faithe, being otherwise most wicked. Let these men thinke that they cannot hide themselues from God, although sometimes they deceaue men for mā seeth but the outward thinges onely,To lift vp the hele. God be­holdeth & alloweth the heart. To lifte vp the foote or hele dothe signifye after a figuratiue kinde of speache, to lye in waite for any man, to offend, oppresse, despise or to hurte any mā and with the feete to make hast to accomplish [Page 48] the same. The Germains vse the same kinde of speache. So likewise in the Psalme. Their feete make hast to shed bloud.To eat b [...]rad &c. To eat bread with any man, is to be partaker of his table. & also simbolically to be familier, and to be receiued into a more frendeship. So Iudas was taken into the number of the Apostels, & dyd eate the supper with the Lorde, and yet thys vnfaithfull and ingrate man, was not asha­med to betraye his lorde, whiche had done so great a benefite for him. By these wordes he doth make the fault of the betrayer more gre­uous, but to that entent that by making men­tion of his gentlenesse towards him, he might plucke him backe from his purpose.

CHrist the kyng of the heauenly kingdome, which came to preache and offer the kyng­dome of heauen to the men in the worlde (but yet to such as he had chosen oute of the worlde) which also hadde geuen in charge to his apostels to call all men to this kingdome doth first plucke out of their hartes all suche diseases which ought to be farre absent from the kingdome of heauen, namely the lustes of the flesh and of the world, to the entente that they which should teach others that kingdom might first expresse the same in themselues. For God hathe translated vs (saieth Paule) frō the kingdom of darkenesse,Colo. [...]. into the kingdom of his welbeloued son, into his wōderful light, that we mighte nowe be the sonnes of God, who renouncing the old Adam,i. Pet. [...] Tit. ii. and ca­sting away all vngodlinesse, and worldly de­sires, might lyue godly iustly and soberlye in this world, lookyng for that blessed hope, and appearing of the glory of the great God, and of our Sauiour Iesus Christe.Heb. xiii [...] For we haue here no abiding citie, but we looke for one to come, namely that heauēly Ierusalem, in the which we are appointed citizens, fellow citi­zens with the sainctes and of the houshold of God,Ephe. [...]. i. Pet. ii. but it is mete that they which be straū ­gers [Page 53] and pilgrimes in this world, should ab­staine from fleshly lustes, which fight against the soule, hauing honest conuersation amon­gest the gentiles, that they which speake euil of vs as euill doers, may haue vs in estimati­on for our good workes, and glorifye God in the day of visitatiō. In his former talk he re­proued ambition and couetousnesse, now he reprehendeth selfe trust and desire of money, of the which the one was in Peter and thother in Iudas & the disciples. Peter not weigh­ing his own strength promiseth greater thin­ges than he can performe, neither doth he be­leue the lord who admonished him of it, but despising all other, boasteth himselfe only to be strong, Iudas which had conceiued this hor­rible mischeuous acte in his harte, dothe not heare the Lord which called hym backe from it. So plaieth our fleshe, when it is lefte to it selfe. No man acknowledgeth his errour, no man wil beleue him which admonisheth him. Euery man hopeth that he can be hiddē, whē as he is not called by name, howsoeuer his cō science withstand him inwardly. Christ assay­eth Iudas diuers wayes to withdrawe hym from his pretence, in whiche the wonderfull gentlenesse and loue of Christ is to be marked who will not the death of a sinner, but that he should be cōuerted and liue but the more that Christ sheweth and putteth forth his louyng kyndnes, so much the more his vngodlines is hardened, so that he dare most impudently say is it I? Moreouer this most wicked varietie [Page 54] dareth thrust himself into the holy fellowship and table of the lorde, not fearyng to lye vnto him which knoweth all thinges. So greate a thing is hipocrisie, and a harte possessed with couetousnesse. So in lyke maner dare we somtimes com to the holy communion with Iu­das boasting our selues to be godly, when as inwardly we be most vngodly. And althoughe both Peter and Iudas fell either of them, yet great is the diuersitie betwene the deniall of Peter, and the betrayeng of Iudas. Peter be­ing ouerwhelmed with a sodayne terror syn­ned of feare and cowardnesse of mynde, but Iudas sinned of a pretensed malice, for the deuell had possessed his harte, Christ therfore saith that Peters faithe was not altogether gone, for althoughe he denied him outwardly with his mouth, yet neuerthelesse his hearte fell not from Christ, and god suffreth the god­ly sometymes to slippe, that they may knowe themselues more throughly, and humble thē ­selues in mind, learne and acknowledge their infirmitie, and after their fall they may rise a­gayne more strong and better couraged. Thei may learn to put no confidence in themselues, to be sory for other mens falles, and to be more carefull, and for that cause Christ saieth, and thou after thou art conuerted strengthen thy brethern. Sathan so stirred vp Iudas, as we haue heard before, that not onely he shroncke from Christ, but besydes that he betraied him to his enemies to be destroied, & here it is said that the diuell entred into him, after the sop, [Page 54] which is thus to be vnderstanded, that the di­uell which before had possessed him, did now more fully possesse him, and more vrge him to bring to passe the mischiefe which he had con­ceiued. For euen as in faithe there are certain degrees, so also is there in infidelitie & breach of faith. No man is made most good vpon the sodayne, so no man is moste wicked sodenly, by littell and littell we slide into the pitfall, if we watche not, if we resist not the beginning and if we neglecte small matters. Our foote muste be plucked by and by out of the clay of synnes, least it fasten more depely in, we must streight way resist the affections, least they come to haue dominion ouer vs. Sathan sle­peth not, he neuer ceaseth, but walketh about like a roaring Lyon, seeking where to get his pray, whom let vs resiste by faith, and he wil flye from vs. The lord is strong to deliuer vs out of the mouth of the Lyon, so that we flye vnto him by and by with our whole hart, and cast our selues all wholy vpō him with a soūd faith, let vs take hede of the meate and of the baite which that moste subtill enemye layeth for vs, lest when we haue deuoured it, we fal with Iudas into the euerlasting night.

WHen the betrayer was gone, Christ ma­keth mention of his glorifieng not with­out o [...], and reioysing of the spirite. Now is the sonne of man glorified. He speaketh of the thing to come and at hand as thoughe it were now past, that we might see the certein­tie [Page 57] of gods prouidence. The time is now pre­sent that the sonne of man shalbe made noble after a new sort y^t is to say, by his deth, crosse, resurrection, and ascension, and other thinges which folowed after the sēdyng of y^e spirit, as miracles and the conuersion of the Gentiles. &c. For that cause saith Paule in his Epistle to the Romanes, that the son of God, whiche was borne of the seede of Dauid as touching the flesh, was declared to be the sonne of God with power, as concernyng the spirite of sāc­tification, in that he rose again from the dead. And this power of y^e resurrectiō, of the which Christ also speaketh here, shuld follow with­in few daies after, which was not done by an aungell, or by any creature, but by the power of the father, as Paule witnesseth in the se­cond of the Colossians, where he saieth. Who hath raised him vp. &c. Christ therfore sayeth and God shall glorifye hym. He also by these wordes comforteth the harts of his disciples who were not a little troubled now, bicause he had made mention vnto them of his death, as though he woulde say. The tyme is come that I shall accomplish the will of my father that is, that I shall dye, but by this my death my father shalbe glorified. Be ye not therfore troubled, ye shall see and that by and by what great glory my father will geue me. By these wordes we be taught not to be sorye, if anye troubles com vnto vs by the vngodly, for the crosse & also death get vnto the godlye moste great glory, when as nothyng can chaūce vn­to [Page 58] the godlye, whiche is not ordeined by the good will of the father, and whiche shall not bryng vnto them wonderfull greate glory. Furthermore the glory of God commeth by those thinges which we suffer for his names sake, and what is he that would not wishe to haue the glory of God set forth, yea euē with his owne hurt and danger? And when as hi­pocrites do go away from the fellowshippe of the faithfull, then is the church deliuered frō a most great euill, so that the faithfull which desire to haue y^e glory of god set forth, may worthely reioice. And for bicause that Christ had foretold that such great euils shuld come vnto his disciples, and had shewed them the daun­ger, which they should be in by the means of fals brethren, of whom Iudas went before as a figure of them, nowe in the meane tyme he comforteth and encourageth them, least they shoulde bee fainte harted, and discouraged, teaching them, by what meanes, they mighte stand stedfast, and to be safe againste all the e­uils, which were at hand, namely by concord and mutual loue amōg themselues, as though he would say. Howe soeuer diuers tempestes do happē, how soeuer the vngodly rage against you, haue ye only a care for this, the which a­boue all other thinges I geue you in charge, that ye be ioyned together amongest your sel­ues with a feruent charitie. For so shall ye stand firme againste all the assaultes of your enemies, if ye be boūd with this bond no mā can hurte you. This shalbe the most certayne [Page 59] signe, that ye be my disciples, if they shall see in you that loue which was in your maister. The boastyng and presumption of the flesh is sene in Peter, which that he might be takē a­waye, the lorde suffereth him to fall that he might learne to acknowledge hym selfe, and to liue afterward in feare and with modestye. In the meane tyme we must mark the loue of God, which doth not altogether reiect vs, bi­cause of oure infirmitie, but taketh in good worthe our folishnes, and turneth it to good, we haue of purpose left out that which Iohn writeth from the xiiii. chap. to the xviii. least our booke and those thinges whiche we haue expounded in Iohn should encrease to a great volume. They therfore which are desirous of the same, let them read them in Iohn and ap­ply them to this place.

CHrist had armed his disciples against the persecutiōs which were to come, and had taught them, wyth what swordes they should resist them, that is to say, by the knowlege of both the testamentes, and by the sword of the spirite which is the worde of God, be­yng a two edged sword and cuttyng on either syde, and percyng euen into the inwarde par­tes, furthermore he had admonished them not to put any distrust of hys care and goodnesse, [Page 61] for that hauing him for their defence and saue garde they shoulde bee euen as safe as they had bene alwayes beefore. For althoughe he should go from them as concernyng the body, yet for all that he would not forsake them, but be present with them in his spirite euen vnto the ende of the worlde. Moreouer he woulde pluck out of thē the affectiōs, with the which nature is defiled, to the intente they mighte wholly depend of him, renouncing the world, and applieng themselues to heauenly things. Now he setteth forth an example in himselfe, with what mynde, and with what constancy all the godly should receaue the crosse, he go­eth forth against death that he might declare, that he died not against his will, but willing­lye, and of loue, not dissembling in the meane tyme his infirmitye and feare, lest we should dispair if at any tyme our flesh should be made afrayde with temptations and daungers cō ­myng vpon vs, if it should bee touched wyth sorrow, or haue an horror of aduersitie, proui­ded that we do not cowardly faynte and flee. For there hapneth also vnto the godly and cō ­stant men some feare of the flesh, but the feare of God which is in them, and their faythe to God, shaketh of and ouercommeth the fear of the flesh. This we see manifestly in Christe, who as he toke vppon him for our sakes, the infirmitie of the flesh, beeyng made like vnto his brethren in all thinges, so also he was not ashamed to confesse his feare and sorrowe to his disciples. That we might haue wherwith [Page 62] to comfort vs in all temptations, and that we might know that God will not reiect vs. bi­cause of the infirmity of the flesh, so that we fly vnto him w^t our whole hart, and w^t a perfecte faith. He was sory for vs, he prayeth vnto the father for vs, that we mighte learne by hym, what we shuld do in daūgers, and to whō we should flye vnto, he declareth hymselfe to bee man in dede, which is touched with the fee­lyng of deth, neuerthelesse in the mean tyme, he consecrateth himselfe wholy to the wyll of the father, vnto whose will he submitted hys owne will. The selfe same thing must we do. when tempests do assayle vs, Let vs acknow­ledge our own imbecilitie and let vs attribute nothing to our owne strength, neither truste to our selues, and howesoeuer the deuill, the fleshe and the world rage, howsoeuer the ene­my oppresse and vrge vs let vs not for al that dispaire but let vs fall downe before our most pitiful father, lette vs desyre hys ayde, and lette vs vtterlye denye oure affections, and consecrate oure selues wholly vnto him,Math. x. let vs caste oure selues wholly vppon hym. It hath pleased our heauenly father, that this in­firmity should abyde here in our flesh, that we should be put forth vnto many and diuers af­flictions and oppressions, that we shoulde bee obiected to daūgers assailing vs on euery side no otherwise then whan shepe are thrust forth amongest wolues, that by these meanes, oure stubborne flesh might be at the leaste by some meane restrayned, and brideled with certayn [Page 62] snafles, euen as a wilde and vntamed horse is, that we might learne to lyue alwayes in humblenesse and in the feare of the lorde, and when we are tossed wyth the oppressions of the worlde to haue oure whole regarde vnto him in whome onely we haue peace. Lette vs acknowledge the most good wil of our father in all affliction,Psal. lxv. and temptation, who leadeth vs through water and fyre, but to oure refre­shing, who boyleth away our drosse in the fornace of temptation, that we be made pure ves­sels to his glory and sanctifying of his name, let vs diligently weigh the profitte that com­meth therby vnto vs here and in the world to come.i. Cor. x. And that our father is alwayes present with vs, neither suffreth he vs to be tempted aboue our power, but with the temptatiō doth also shew the end, either in geuyng strength & constancy in the battayle, and comforting our imbecillitie, or els surely in pluckyng and de­liuering vs out of euils and daūgers. It is al together mete that we vtterly denying oure selues, doe sacrifice and consecrate our selues wholly vnto his will. To be altogeher with­out the crosse it profiteth vs not, therfore our most best father leadeth vs betwene feare and hope, & laieth vpon vs a crosse, that we might not be caried after our owne luste, but mighte follow Christ his sonne which is our heade, & in all these thinges our mindes are heauy, so­rowfull and moued with impatience, by reasō of the infirmitie of y^e flesh, but yet in the mean time faith sustaineth this infirmity of the flesh [Page 63] that it cannot altogether fal or faynte, and the power of God dothe more manifestly shewe forth it self in our weakenesse.How we ought to pray. whē as it doth erect & stay vs vp by putting forth his hand. Christ teacheth vs furthermore, w^t what sub­missiō of the mynd & of the body, w^t what fer­uentnesse, and with what gesture of the body we should praye, also what place is apte and mete for prayer, to whome we should directe our prayer, and in what sort it should be done and when we should pray &c. For althoughe the mynde of the godly ought alwayes to be bente vnto God, yet most of all when the ene­my doth assayle it, leste it fall into an agonye, and the more we are greeued and vexed, so muche the more feruently must we geue oure selues to praier, and for bicause that prayer is an earnest talke of the faythfull harte wyth God, therfore we must chose out a litte place for the same, which maye be voyde of all con­curse of people and noyse lest there should be any thing, be it neuer so small that mighte di­sturbe a man or plucke him backe from God, but that the mynde may cleaue vnto God w^t ­out seperation, & with how great a submissiō of the body a mortal mā should appeare before gods maiesty and the throne of grace, Christ doth manifestly declare in falling prostrate w^t his body, & bowyng on his knees, & a feruent praier doth not only lift vp to god y^t hāds, but also it lifteth the eies & the hart vnto god, that is to say vnto the hils frō whēce cōmeth help Besides this an ernest & deuout praier dothe [Page 47] burste forth with teares out of the eyes, but also with droppes of bloud out of the body, as we maye see in the tremblyng of Christ. We learned therfore by our head, that we shoulde neuer dispaire of gods help, when temptatiōs do assaile vs, & not to fal when any pensiue­nesse of harte or impaciēce commeth vpon our mindes, but rather run vnto God with a sure faith and declare vnto him our cause, to desire him to shewe vs how to come out of tempta­tion, and to supporte our weakenes with his spirite.

HEre is declared after what sort the frailnesse of y^e flesh behaueth it self towardes the vnmeasurable & vnspeakable grace of Christ, and how vnthankful we bee for so great benefits, Christe prayeth and sweateth bloud wholly to aduaunce the saluation of his but they slepe soundly, forgetting their excel­lente free promise whiche they beefore hadde promised. Christe therfore geueth them war­ning, [Page 65] to learne to know themselues, and to rū vnto God for strēgth. Our wil is oftentimes prone, and bursteth forth with a sodaine vio­lence, but we are very slowe in performyng, wherefore Christ which knoweth vs, bothe within and without, teacheth modestye and putteth away all rashnesse frō vs, he teacheth vs to be myndefull of our fraylenesse, and to be seruente in prayer vnto the father, with­out whom we can do nothyng and by whom we may do all things. Neither let vs cocker the flesh to muche least we should truste any thing in oure owne strengthe. The faythfull must alwayes stand girded in their standing, Sathan sleepeth not, no more must we slepe, but watche and stoutely resist, we are still in the battayle. All thinges are full of daungers and snares, we must not therfore lie snorting on slepe but we must watch & fight w^t a feruēt faith and faithfull prayer. Christ also teacheth that when we haue finished oure talke wyth god, we should haue a regarde to oure neygh­bors and chiefly the weake ones, to exhort and stirre them vp. From faith we muste returne to charitie and so like a circle from charitie a­gayne to faith. For a man is not occupied al­wais with one kind of busines there be cour­ses of things. This sentence, pray that ye en­ter not into tēptation is expounded two wais either that tēptation is ouercome by a fayth­full prayer, the more ye pray, the lesse ye shall be tempted, or els that we shuld pray that the Lorde lead vs not into temptation, as it is in [Page 66] the vi. chap. of Math. in the lordes praier, the spirite of the faithful being endewed with the spirite of God is ready, but the flesh hathe yet infirmitie adioyned which repugneth against the spirit. For the faithfull doth fynd an other law in his mēbers which repugneth the law of the spirite, howsoeuer the inward man de­lighteth in the law of god, as though he wuld saye, ye haue promised many thinges, but ye performe littell.

LEt vs aboue all thinges diligently weigh and cōsider the loue of Christ, who loueth vs euen to the death, being careful for the saluation of his, of whom neuerthelesse he re­ceaued small thanke, he tooke vppon hymselfe whatsoeuer is contrary to the flesh, being like vnto his brethren in all thinges without sin. But in his most greuous daūgers he alwais runneth to the father, he imploreth him onely he looketh for consolation at his handes only, neither doth he in the meane tyme forget his, whiche were weake and feble and troubled, but goeth to se them agayne, comfortyng and strengthening them. Lette vs acknowledge that we haue nothing but fraylenes and syn­nes, let vs set these thynges before the father and require helpe of hym, for he tempteth vs to that end, that we should runne vnto hym, [Page 68] and cast our selues wholly vpon him, loking vndoubtedly for helpe for him. For euen as he was presēt w^t his son, & sent his angel to cō ­fort him, so wil he alwais be presēt w^t vs; so y^t we cal vnto him for helpe, & shrink not away frō hī. We easily learn by the exāple of Christ of what force prayer is before God, when it is repeted w^tout werinesse and feruēt. Wherfore the godly must alwayes watch and pray that we may ouercome the temptations which be at hande, and that we maye beware of them which be to come. Slepe now and rest, either it is a nipping taunte, or els a fatherly gen­tlenesse in bearing with the weake ones.

AFter that feruent prayer, in the whiche as he had prayed that he might not fall into the daunger that was at hande, so also he submitted himselfe wholy to the wyll of the father, vtterly denying his owne wyll, he now sheweth his obedience and constancye [Page 70] in goyng to meete his enemies, & that wyth [...] wyllyng and redy mynde, as Esay hath pro­phecied,Esay. liii. for no man coulde haue taken away his lyfe from him yf he himselfe had not wil­lingly geuen it. Let vs also after oure prayer in the which we committe our selues to the father, and desyre his ayde, learne of our head stoutely for to fight, and to perseuer with sin­guler patience in the battayle, nothing doub­tyng but that our father will be present with vs his children, euen as he was present with hys sonne, remembryng this that it lieth not in our enemies power to oppresse vs. when they list themselues, but then only, when our father wil who hath care ouer vs. For the enemye cannot hurte vs one whit, vntill God do permitte hym the same, as it is manifest by Iobs tēptation, but more manifest in Christ and his disciples. For how often woulde they haue put him to deth? and yet they could pre­uayle nothing against him, before the howre appoynted by the father, yea and when they tooke Christ yet mighte they not lay handes on his disciples, ouer whome Christ hauyng a care commaunded them that they should departe in safety. If so be it shall seeme good to our father to make vs pertakers of the afflic­tions of his sonne, let vs diligentlye consider hys loue and good wil towards vs, who hath not spared his owne proper sonne but hathe geuen him to the death for vs. Why shoulde we then refuse to suffer and to be adflicted for hys glory. But let vs rather geue thankes to [Page 71] the father who layeth vs forth with hys son to diuers temptations, and affections. For yf we haue bene pertakers of his death and pas­sion, we shall also be pertakers of his resur­rection. It we suffer with him, we shall also raigne with him. Let vs bee throughly per­suaded of this, that our father doth so loue vs that he will suffer nothing to happē vnto vs which shall not be done to his glory and oure saluation, and that nothing can chaunce vnto vs against his will, whome to repugne or to be against is most ill for vs whiche be called and are the sonnes of god. Neither ought we only stoutly to go forward, and to receaue the daungers brought vnto vs for Christ, but we must also do it cherefully with mekenes, hu­militie, obedience, suffryng and singuler cha­ritie. This is to be marked in Christ, that he would not vse his owne power, by the which he might haue destroyed his enemies, which came vnto him, but he entertained them with most great gentlenes and loue, obeying the father euē to the deth. So let vs also geue place to our righte and let vs not resist euell, but o­uercom euell with good. Let our hearte be ar­med with patience, feruente in loue, and en­dewed with weakenesse, that in our patience we ma [...] possesse our soules, how louingly doth he receaue the betrayer? howe graciously he speaketh vnto hym and calleth him friende? how gētly he vouchsafeth to kisse him, & how swetely he allureth his traiterous mind from his pretence to repentaūce? let vs diligently [Page 72] marke in the example of Iudas besides those thinges whiche are spoken of beefore gooddes iudgement, and let vs learne humbly to think of our selues, and to stande before God wyth great feare and trembling. For let him which standeth (saith Paule) take heede that he fall not. There is nothyng safe from chaunce, no­thyng is of all partes blessed, when as suche a great disciple of Christ doth fal, who can hēce­forth trust to him selfe? Let vs beware of hi­pocrisy, that we be not wolues amongest the shepe of Christ, and false brethren in the felowship of the godly. Nothing is more contrary to god than hipocrisy and vnpurenesse. Nothing doth more alienate vs from God than doth the couetous desire of things. Let vs not therfore faynte from the grace of God, lette vs not slip away from so greate dignitie, as to be the son­nes of God. Let vs not refuse the gatheryng together of vs, for what a foule thing shall it be, for to depart from the lyuyng God, from suche a most louing father, to fall awaye from so great a benefactor, and to ioin himself to be a souldiour of the Diuell, and to flee vnto the enemy of Christ? Ah how great an vnthank­fulnesse is it, for them which be washed wyth the bloud of Christe, and sanctified with the spirite of God, for to ioyne themselues in fel­lowship which the vngodly wicked ones, and to be made of the sonnes of God, the seruaun­tes of Sathan? In that they come with wea­pons, it is a figure of those whiche fighte a­gaynste [Page 73] the truthe by violence and not by the truthe.

THe flesh is wonte in aduersitie not to rū vnto God, but to his own weapons, and this doth Christ reprehende in Peter, as though he would saye, we must not fighte now with weapons, but with sufferaunce and mekenes. It is no time now to strike the ene­my w^t the sworde, but to obey the wil of God. If I haue nede of weapons & armies of soul­diours, I coulde sodenly haue of my father a great and infinite number of souldiors redy to helpe me. I am not also here, neither came I hither, to the intent I shoulde fight with the sword, but that I mighte redeme you by my death, and leaue with you an example of pati­ence. By these wordes Christ doth teache vs patience, that we should not reuenge our sel­ues if that any man haue done vs any displeasure in priuate things, but that we should pa­tiently and quietly beare the iniuries whiche he dothe vnto vs, he doth not for all that take away the sworde from the magistrate, which beareth it according to the lawes. for the de­fence of the good, and the destruction of the e­uell,Rom. xiii. Math. xv. for he sayeth, he which taketh the sword, vnderstād, beyng moued therunto of his own pleasure, rashly. and of a wicked affection. as for the magistrate he taketh it not after that sorte, but receiueth it, God deliuering and cō ­mitting it vnto him, and taketh it that he may vse it iustly, and according to the will of God, & that he may with the same punish the hurt­ful [Page 75] as often as nede shall require, that is, as often as the glory of God and helth of the godly requireth it.Rom. xiii. The magistrate as long as he vseth the sword laufully, he himselfe doth not strike, but God by him. For god vseth the magistrate as his minister, all things haue their tyme, to sondrye men are certaine offices ap­pointed, so that it is not euery mans parte to take vnto hym the sword, and to stryke, ney­ther must it be done at all tymes. That was the tyme wherin Christ would shew his most great loue towardes mankinde wherein he woulde declare himselfe to bee the sauiour of the worlde, and would put forth himself to all euils, and not the tyme wherin he would vse his power and most iust iudgemente. Christe therfore restraineth & kepeth vnder the zeale of Peter, which was f [...]ruen [...]e in dede, but it was not directed to gods will, and he decla­reth that he came not to hurt or to worke dis­pleasure, but to saue and obey the will of the father in all thynges. Iesus is taken that we might be deliuered, he is boūd that we might be losed from the bondes of sinnes, he is solde to vngodly ones, that we being solde vnder sight be broughte into the libertye of the son­nes of God. Let thys exaumple of Christe be sette alwayes before oure eyes, let it be depe­lye imprynted in oure hartes, that we maye learne to put oure stubborne and obstinate stiffe necke vnder the yoke of Christ. Let vs not put awaye the bondes of gods law, let vs willingly serue God and our neighbor, let vs [Page 76] not be full of ianglyng, stiffenecked, stubborn and desirous of reuengemente, but let vs goe forward in humilitie, obediēce, and lowlines of mynde, as shepe appointed to be slayne and kylled.

CHrist as he is redye to suffer all thynges which these men deuised to work against him so also he ceaseth not to reuoke them from their malice which they hadde taken in hande, neither doth he allow their entent, al­though [Page 77] he suffer it quietly, declaring also vn­to thē y^t thei could haue had no power against him, if he him selfe had would. As though he would say, and do ye not vnderstande that ye can do nothing against me, when as I beyng dayly conuersaunt amongest you▪ and yet ye could not take me, although ye assayed it di­uers tymes. Now ye haue chosen the nighte for this purpose, and that not vnaptly, for ye be crafty varlettes and children of darkenesse the prince of darkenesse leadeth you captyue and stirreth you vp to persecute me and my disciples, and this was forespoken not long a­goe of my prophetes. So oughte we to suffer the inuasions of the wycked, and that wyth greate mildnes of mind, and patience, neither must we reuenge our selues with our owne hand. But in the meane tyme must so set bee­fore the eyes of the wicked their mischeuous doings, that they may vnderstand how much they synne againste God and vs, to see yf we can by any meanes reuoke them from theyr conceiued malice, and win them to the lord, or at the leaste to take from them all occasion wherby they might excuse their synnes.

LVke the Euangelist sayeth, they led him and brought him, and this semeth to bee spoken not w^tout an emphasis as though he would say. They led him which had healed all men, and which contayned and led al thinges who if he had not led them, they had all perished. Luke & the other leaue out the house of Anna, of the which Iohn maketh mention very aptly, howbeit there is nothyng left out of the Eāngelists, that pertayneth to the ve­ritie of the history, and it semeth that this ex­amining of Christ concerning his disciples & his doctrine, was done in the house of Cay­phas, and not in y^e house of Anna. For in that he is led to Anna, it was done bicause it was in their way as they wēt, and to honour An­na withall. But examining of his doctrine & disciples belonged to Caiphas who was the high priest for that yeare. Therfore Anna sē ­deth him by and by away to Caiphas his son in law, which thē was in office. And I iudge that al the denials of Peter were done in the [Page 79] court of the bishop which may easily be gathe­red if they be weighed by y^e order of the history of Iohn & others. Iohn maketh mention by the way of Anna, & thē returneth to Caiphas which if it be not marked, it might seme that al these thinges wer done in the house of An­na, which neuerthelesse the other three men­cion to be done in Caiphas house (& Cayphas was he) It is a digression to the description of the person. Caiphas counsell, whiche is more manifestly set forth in the xi. of Iohn, is so put forth of him, as though it should be healthfull to the common wealth, when as he entended nothing but to put Christ to deth. In that he spake the truth, it was of the holy ghost, but he spake this of guile and malice, for the ranckor of his harte made him to speak those wor­des. In the mean while he adourneth his en­uy, and pretendeth the common welth to hide his deceit, and he vseth the words which wer like himself. The priestes saw their authority to diminishe daily, and that very manye claue vnto Christ, & therfore they feared their own things, for y^e which cause Caiphas vseth this argument, by the which he might chiefly stir vp their harts. Why stay ye, sayth he? doe ye not see our aucthoritie decayeth, and that by this mā? Yf ye wil haue your own state to be in safety, thē take this mā away, ye be slouth­full and lingerers, which shall turn at length to your owne displeasure. &c. Wherfore he is the firste authour of Christes deathe, and he encourageth the rest, to the conceiued mische­uous [Page 80] acte, his house therefore was a fit place for the vngodly ones to take coūsel together. Let vs apply these thinges to our tymes and let vs learne to discerne betwene a good citi­zen and a faithfull senator, and betwene a traitor and a false man. They which haue trayto­rous mindes doe alwayes pretende in their counsels the health of the common wealthe, when as they goe aboute the destruction of all good men, and into their houses do the owles flye vnto, where they dare speake free­lye. Suche metinges, assemblies and conspi­racies in cities, are most certain causes of the distruction of a common wealth, which euery man may most easily perceiue, thoughe he be meanely skilled in histories, and if so be that ye O magistrates are ignoraunt of these thinges, then be ye very vnskilfull, and ye haue small experience of thynges, but if so bee that ye do know those thynges, and do not beware of them. nor punishe the authors, then are ye to vniuste, wycked, and enemies to your coū ­trey, and in that we do so crye against those, we do it not to this end onely, that ye should punish them (which I feare me is in vayne) but bicause it is our dutye so to do, and for so muche as we assuredly forsee, that suche men wil be the destruction of the common wealth. it is therefore nedefull to admonishe you of them. Least we shoulde be blynde watchmen and dombe dogges.

Here doe we learne mans inconstancye and mutabilitie, but the Lord doth leaue thys in vs [Page 83] least we shoulde presumptuouslye clayme any thyng to our selues, and that we myght ryse a­gayne after our fall, more cherefull and wary, and to learne thereby to depende wholye vpon God, & put no confidence in our owne strength these examples are to thys ende set forth, that we eyther standing shoulde be afrayde and be­ware of a fall, or ells that after we haue fallen, we shoulde not dispayre, but retourning with Peter should bewayle our sinnes. The Lorde knoweth howe to vse the fallings of his to his owne glorye. If we haue sinned with Peter, let vs repent with Peter, and wepe bitterlye. For the elect being admonished after they haue fallen, they doe aryse agayne, they boaste not in their sinnes. they reioyce not when they haue done euell, and dispyse not Gods admonition. In that Christ loketh vpon Peter in the mid­dest of his sinnes, it teacheth vs, that God doth not forget hys, but admonisheth thē both with­in & without. Let vs marke the degrees which are in sinnes, and how Peter falleth from one deniall into an other, and doth alwaies drowne him self more depely in. It is a goodly matter to haue no felowship with vngodly and wicked men, Let vs with spede plucke backe our foote if we chaunce to fal in company with such men let vs withstande the beginninges, neyther let vs cleaue to the company of sinners. For if we do abide with thē. then can we not doe it with­oute wonderfull great hinderaunce of oure sal­uation and innocencye: Peter partely holdeth [Page 84] his peace, and partly denieth, but not of infide­litie, but of weakenesse and feare. For his faith was not altogether quenched. They be like vnto Peter whiche do knowe what is right and iust, & yet dare not vtter it, and set it forth whē nede requireth. Those must diligently weigh the wordes of Christ, where he saieth, He that shalbe ashamed of me before this generation, I wil also be ashamed of him, before my father And let vs vnderstand these things, when the glory of god, and the healthe of our neighbour doth require it. For it may come to passe that somtimes it is better to kepe silence and to dissemble the matter. Again, there is place where to dissemble is to betray Christe with Iudas. The Scripture when it setteth forth vnto vs the fallinges of the sainctes, it teacheth not to forsweare and denye, but if it happen to haue fallen of feare, it rather comforteth him, & stir­reth hym vp to repentaunce, when as it open­ly declareth y^e bosome of gods mercy, to such as sinne greatly. Christ vseth y^e crowing of y^e cock which is natural, not only for a signe of Peter hys deniall, but he also admonysheth Peter by the same crowing to repente, we see y^t in thing so little the prouidence of God doth not cease, moreouer it declareth the creatures are the in­strumentes of God hys grace and power. The cocke knoweth nothyng of Peter, but is mo­ued by his own nature and doth also crow, but God knoweth and appoynted him for his pur­pose. Let vs also marke this that there is great differēce betwene those which sīne of weaknes [Page 85] and feare, and those whiche sinne of a purposed malice. The sinne of the weake ones is not to the death, but the sinne of the vngodly is com­mitted agaynst the holy ghost, and by that mea­nes it shal neuer be forgeuen. They which fal or slippe, yea though it bee moste greuouslye, yet if they being admonished do ryse vp agayne after their fal, and do vnwrap them selues out of sin­nes, do forsake their vngodlynesse, and also the vngodly do wept and shew forth signes of true repentaunce it is manifest that those men are e­lecte and Godly, and that they sinned of weak­nesse. Thei abide no longer in the filthe of sins, but as soone as they come to them selues, they place their foote into the waye of ryghteousnes, they runne vnto God hys mercye for forgeue­nesse, and they be made more humble wary and diligent, but they which dispise the admoniti­ons of the godly, neyther runne after thei haue fallen to the sanctuarye of God hys grace, but reioyce and glory in their sinnes, heapyng one mischiefe vpon an other, neither can be reuoked by any meanes, being not onely conuersaunt a­mongst the vngodlye and enemies of the truth, but also declaring them selues to be capitaines and Emperours agaynst the truth, it is many­fest that such men are vngodlye, and that they haue sinned of a purposed malice, we maye see the examples of both kyndes of these sinners, the one in Dauid and Peter, the other in Saul and Iudas.

CHrist teacheth in hys answere how free­lye the Preacher of the woorde of God ought to speake before the maiestrate and the church, when he is asked, and the glory of God requireth the same, he sayth therefore, I haue spoken nothing in secret, that is, I haue sayd nothyng which I would haue hidden, or that I am ashamed of. My doctrine is of god, true and sincere. I haue vttered the same therfore vnto all men, bycause it behoueth al men to know it, and it is healthful vnto al men. Furthermore I haue not sought for any secret [Page 87] corner, but I haue preached in an open place, where the people assembled to gether. It be­longeth therefore vnto the pastor and minister of the word of God, to set forth the sincere doc­trine of God frely and openly vnto the people he must inueigh frely and vehemently agaynst vices, that they which are not moued with the loue of ryghteousnesse, yet may be feared from them by shame, so that eyther they maye doe thinges that be good, or ells cease to do euill. For to him it belongeth to reprehend wicked­nesse with great authoritie, when neede so re­quireth, For he which then dissembleth, or de­nyeth, whither he do it of feare, or of any other affection, he falleth into the sinne of Peter. It is not ynough to kepe fayth in the hart, and to deny with y^e mouth whē place requireth, other­wyse wherin offēded Peter? So Paule saith, with the harte we beleue to ryghteousnesse, but by the mouth is confession made to salua­tion. Moreouer he referreth the iudgement & witnesse to the hearers, whereby he declareth that if there happen any question concernyng doctrine, then the iudgemente and witnesse of the same belongeth to the hearers, and not that one or two should be hard agaynst the Prea­cher, but the whole Church. Some man will aske, whye Christe dyd not turne hys other cheke to thē which stroke hym. which he ne­uer the lesse had taught himself before? By thys place we see y^e the words of Christ ought not to bee wrested to any kynde of outwarde [Page 88] shewe and hipocrisie, but to the preperation of the mynde. Finally thys is a great & an hygh thing to haue the mynd so prepared that it wil not onely suffer one iniurye or two but verye great iniuries, so that it may aduance the glo­rye of God, and bring any commoditie to oure neyghbour. And if that happen not, it is better to preferre the lesse iniurye before the greater. Therefore it was expedient to turne the other cheke here, when as by that meanes he shuld haue brought no other thyng to passe, but haue geuē an occasiō to haue had more iniurye done vnto hym. All things ought to be done of the beleuers to edification. And what was there to be hoped for in thys varlet? What was there to be loked for of thys most wicked high Byshop? Which eyther commaundeth or per­mitteth to strike one being bound and not con­dempned, contrary to all lawe and ryght, yea and that in that place, where the innocentes shoulde seeke for defence. There is therefore a place, where we ought to suffer paciently, and contrary there is a place where we must resist malice and vngodlines euen to the death. Cha­ritie shal teach vs these thynges, and prescribe a measure in al things. A faythful spirit knoweth where to spare, where to strike and where to resiste. Therfore this wicked seruaunt was worthy to be rebuked of Christ, that he might acknowledge hys wickednesse, and yet for all that Christ departed not one heare bredth frō charitie or pacience, but stoutlye suffereth the iniurye done vnto hym, being readye to suffer [Page 89] more greuous, Briefly al things are so to bee suffered, that the glorye of Christ & the truth may be defended & our constancy may appeare ‘Now y^e chiefe priests, & the elders & the whole coūsel sought false witnes a­gainst Iesus to put hī to death, but they found none, yea though many false witnesses came, yet foūd they none, for many barefalse witnes a­gaīst hī but their witnes was not sufficiēt. but at y^e last came two false witnesses, and said, we haue heard this mā say, I wil destroye thys temple made with hands, and within three dayes, I wyl build an other made wythout handes, and neyther yet were their witnesses sufficiente y­noughe. Then the chief priest arose and stoode amongest them, and as­ked Iesus saying, aunswerest thou nothyng? What is the matter that these beare witnesse againste the? But Iesus helde his peace, neither aunswered he any thing. Again the high priest asked hym and said vnto hym. I charge thee by the lyuyng God, that thou tel vs, if thou be the [Page 90] Christ y^e son of God? Iesus sayd vnto hym, thou hast sayd it, I am he. Neuerthelesse I say vnto you, here after ye shall see the sonne of man syttyng at the ryght hande of pow­er, and commyng in the cloudes of heauen. Then the high priest rente hys clothes, saying, he hath blasphemed, what haue we any more neede witnesses? beholde nowe ye haue heard his blasphemy, what thinke ye? and they aunswered and sayd, he is worthy of death & the men which helde Iesus, mocked hym and beat hym, and they spare in hys face, and couered his face, smote him on the face wyth their hands, saying. Prophesye vnto vs O Christe who it is y^e smote thee? & many other things rephrochfuly spake they against him’

HEre were occasiion to entreate of false witnesse, but bycause we studye to bee briefe, we doe admonishe iudges of thys one thyng, that they diligently remembre this that if false witnesses doe aryse vp agaynste Christ, whose lyfe and doctrine could be accu­sed by no meanes, what we then hope for? Let [Page 91] them therefore obserue equitie and not follow affections. The vngodly do wrest the wordes of Christ contrary to hys meanyng, and thys slaunder is a parte of false witnesse, when as we do eyther peruerte any mannes wordes or talke, or doe rehearse them otherwise then he spake thē, or els enterpreate them otherwyse then he spake or ment them Christ spake of the temple of hys bodye, and they falsly enterprete it to the materiall temple. Euen as in the olde tyme sacrifices were done in the temple, and peace offrynges and clensinges were done by sacrifices, so is Christ made a sacrifice vpō the crosse for our sinnes, pacifying god his wrath agaynst vs and sanctifying vs. In that Christ holdeth his peace at the false witnesses, it was not somuch, bicause of his meaknes, as bicause of his wisedome. This example ought they to follow which are oppressed with false witnes­ses, & chiefely before such a iudge as estemeth and geueth credite to false witnesses. For then no answeres or excuses are any thyng worth, it shalbe moste safegarde to kepe silence. I ad­iure thee that thou tell me, whether thou bee the Sonne of God? By this question it is ma­nifest, that the Iewes confessed and knewe ryghte well that the Messias shoulde bee the Sonne of God. But they aske hym this capti­ous question to the entent that they might ca­uille and maliciously accuse him in his answer, that is, that they might take and trappe hym in hys talke, that he which had made him selfe the Sonne of God, should therfore be worthy [Page 92] to dye, and that according to the lawe. So do our papistes now of dayes extorte of the mini­stres of the word, what their opinion is of this new doctrine (as they terme it) And whē they answere thē the truth, then are they by and by put to tormentes, but if they holde theyr peace they betraye y^e truth. Wherfore the hipocrites do seke the truth to this entent, that they may persecute it, when they knowe it, and also kill hym which confesseth it. Hereafter ye shal see, &c. This is a gentil and healthfull admonitiō, as though he woulde saye. In dede ye see me now humble, and as it were the Sonne of the Carpenter, but be not offended with thys my humilitie, for nowe is the tyme of humilitie, I do not now shewe forth my glorye and power, but shortely ye shal see what māner one I am. He is gilty of death. The chiefe priest speaketh this to his complices, whiche were lyke vnto hym self namely haters of Christ, he hath blas­phemed (sayeth he) what neede we any more witnesses? They fayne thē selues, as though they had a care for the glory of God. when as neuerthelesse their mindes are vngodly. & vn­pure. So they say now a daies. He hath slaun­dered the holy Virgin, he hath polluted the sa­craments, therfore he is an heritike, what nede we any more witnesses? So I say do they cry now of daies against the preachers of the Gos­pell, and for a coulour they pretend the honour of God and the holy Virgine, when as onely they excedingly hate the truth, and soly seeke for theyr owne commoditie. For it is not possi­ble [Page 93] that they should speake these thynges frō the heart, and should thynke so vndoubtedly, when as God doth not confyrme a lye in the hart of man. They which speake so do alwaies doubt and wauer, which may easily be sene in Pharao, who one while spake one thing, an o­ther while an other thing, sometymes denyed and somtimes affyrmed. One while he sayed, who is this Lord? By & by he sayth I know the Lorde is iuste. and that I haue sinned and yet for al that in the meane tyme he goeth for­ward in hys mischiefe, &c. We will set forth thys more playnly. They which thus speake, thys man hath taught that we should not call [...]pon the blessed Virgin, Let hym therefore be taken away for he is an herityke and giltye of death. These men I say are neuer certayne & put out of doubt in theyr harts that we should call vpon Marye, or that he shoulde be put to death which teacheth the contrarye, that is to say, that we shoulde worship one God. For it [...]s vnpossible that this should be certainly per­swaded in the hart of man, that he shuld doubt nothing of it, or thinke nothing to the contra­ry. Therfore they be hipocrites, which pretend [...]hese thynges, thinking otherwise inwardlye. yea their conscience repugning it, they fayne thē selues outwardly to be good men, & would [...]eme to be such, whē as they are inwardly vn­godly. For although the Lorde doth blind and [...]arden a man, yet neuerthelesse he setteth the truth so playnly before the same mās eyes, that [...]e leaueth hym no excuse of ignorance, but cō ­pelleth [Page 94] hym to say & acknowledge in his hart, that he doth erre & sinne, how so euer he figh­teth agaynst the truth knowen. They doe call Christ by the honorable name of a Prophet, & turne it to mockage. As though they woulde say, All men call thee a great Prophet, or thou boastest thy self to be a prophet, prophecy ther­fore vnto vs, &c. Let vs marke the nature of the vngodly and hipocrites which conspire a­gainst the truth. Vnrighteousnesse accuseth righteousnes. Lyes oppresse the truth. Enuye hurteth charitie, and yet for all thys al things are so adorned, that they seme to haue a certain shew of iustice & law. They preuent him with false witnesses, they vrge him w^t deceiptful in­terrogations. The Iudges ar both accusers & also witnesses. And they which are most blas­phemous, do lay blasphemye to an innocentes charge, that they might seme: to be reuengers of blasphemye. But they do al things in vaine when as they finde not so much as a shewe of wickednes in Christ. Let vs follow this, that we may be so honestly conuersaunt amongest menne and liue so innocentlye, that euen fame may be affeard to lye of vs. Now what grea­ter cruelty can there be deuised: thē this which the souldiour vse against Christ? An innocente is least in the handes of most vile men, to vse hym according to their owne luste, yea they do sharpen & quicken their luste in him, in which souldiours there is no godlinesse, no compassi­on, they mocke hym, spitte vpon him, & beate hym, neither omitte they any thing that ser­ueth [Page 95] to the infamy of Christ, or to hys iniury. The same is done now a dayes by most cruell men, yea by no men, but rather wilde beastes, whiche haue put away all humanitie, whiche haue depriued them selues of the feling of na­ture, that is to say, which do burthē miserable men which are led for the truth of Christ, w^t reproches and spiteful wordes, & do mocke thē being otherwise afflicted, whē as neuertheles the lawes of nature forbyd that we shoulde burthen such as are punished, with more gre­uous spiteful words. No man excuseth Christ no man pitieth him, no mā deliuereth hym. No man defendeth hym, No man speaketh in hys cause, Nor no man remembreth the benefites paste, to say once, he hath healed all diseases, he hath fed the hungry, he hath taught the igno­raunt, he hath done good to all men. Thus so many and so great benefites done by Christ a­mongest these moste ingrate men were loste, Thus cruelty and enuy had blotted al thinegs These thinges are not done without the pro­uidence & will of God, and yet for al that they which cōmitte these things, do sinne most hey­nously, & so do they also whiche take not heede that these thinges might not haue beene done. The lord permitteth such cruel wicked dedes to be done sometimes, to stirre vp our slouth­fulnes & sluggishenesse, so that sometimes we should be wakened at such enormities, and thē to shew forth our strength and faith, yet in the meane time are we w^toute excuse, whiche haue geuē occasion to the wicked by our negligence [Page 96] to go forward in their naughtines, neither are we free from so great blame. We ar so weake, so slouthful, & vnfaythful that no mā c cōmit so great wicked dedes, wherby we ar moued yea not a litle. So blockish ar we altogether & with out felinges. There are no wicked actes so de­testable or terrible, which can shake away our slepye sluggishnes frō vs. And seing that thin­ges are at this pointe, let vs loke for nothing but the vtter punyshment and vengeaunce of the Lord. These be as certain signes of destruction, as when the heauē is red in the morning, it is a signe that it wil rayne. The which thin­ges if any man see not then is he blind, but if he see them & beware not of thē, then is he mad. We must withstand the beginnings, A bough when it waxeth hard can not so easly be bowed Let vs therfore withstand wicked actes before thei grow into an vse, & possesse al things, me­dicine is prepared to late, when as the euils by long tarying are established.

THe truth increaseth and sheweth forth it self more bright in tribulations and op­pressions. The Iewes therefore get no­thing by their coūsel to kil Christ, which thing yet only they sought for. Let them which go about to extinguishe Christ with persecuti­ons & death diligently marke thys. And thus is the Christian fayth planted with bloud, and also augmented by bloud. But wo be vnto thē which do oppresse the truth, which neuerthe­lesse can neuer be oppressed. On the contrarye parte lyes and iniquities although they reigne for a time, yet shall they neuer be fyrme & sure: [Page 98] and who wil be affeard to persente that which can neuer abyde? Agayne who wil be affeard to deffend hys cause, which cā neuer be oppres­sed? And yet for al that we are all slepye to ac­complyshe excellent and diuine thinges, when as we may see that the vngodlye neyther cease nor yet sleepe being about their wicked actes, but break their night slepes, & in the dawning of the daye returne agayne to their counsels. Their industry & vigilancy doth put to shame our sloughfulnes. If I shall say. The vngod­ly somtymes aske for the truth, but not for to embrace it, but for to persecute it. So play our papists, they somtimes obiect captious questi­ons to the Godlye, and when they go about to geue thē a reasō of their doctrine, thē wil no sa­tisfaction serue, but they adiudge them by and by to the death. Christ vnderstanding this, sai­eth, what shuld I tel you? If ye had bcne de­sirous of the truth, ye mighte haue learned it long a go by my doctrine and miracles. Which seing ye haue not done, what neede I to talke any more with you? Hitherto is power geuen vnto you to rage agaynste my humilitie, but hereafter ye shall see the Sonne of man sitting at the right hand of God.What to sit at the right of god is By this Periphrasis he doth euidentlye proue hym selfe to bee the Sonne of God. As though he would say, Ye shall here after see that I am the sonne of god. This did the Iewes vnderstande, and so they pronounced him giltie of death, when as none can sit at the righte hande of God the Father,Psalme. 109 with chiefe glorye and maiestye but onely the [Page 99] sonne of God. Therfore they thought in their own opinion, that Christ was iustly cōdemp­ned, according to the law in. Deut, 13. of a false Prophet, but it was falsly vnderstode & inter­preted: For there it speaketh of the Prophete which doth withdrawe men frō the true God. which Christ did not. Ye saye, or, thou sayest, is not a worde of doubting, but of affyrming af­ter the Hebrewe Phrase.

IN Iudas is set forth a most horrible exam­ple of Gods iudgemente vpō those whiche synne of purposed malice and vnfaythfulnes of whiche men the betrayer is a figure. God calleth al men mercifully to his grace, but they whom the deuil blindeth & moueth doe despise hym which calleth them, or being allured to be in the number of the Sonnes of God, doe goe backewarde, wrapping them selues in synnes after such a forte, that they can by no meanes be pulled backe agayne. Sathan doth so blynde them, that they can not ponder the heynous­nes of their wickednes, vntil he haue throwne them downe hedlong into hell, and then at the length be theyr eyes opened, that they may see the greatnes of theyr wickednes, & the sharpe­nes of the punishment, but yet in such a sorte, that in the meane tyme they can not consider the exceding greatnesse of Gods mercye, ney­ther can they runne vnto the same. They are sorye in deede, not bycause they haue offended the chiefe God, but bycause they see their ende prepared for them. And therby cōmeth desperation [Page 101] and tormenting of the conscience, in the which they perishe. Let vs therfore take hede from shedding of innocente bloude, from coue­tousnesse & wilfull stubbernes, for they whiche are possessed with these mischieuous actes are lyke vnto Iudas, and shall come vnto the like end that he did. To this are they driuen at the length, which woulde neuer obey the Lord ad­monishing them. It nothing profited Iudas to be in the nūber of the twelue, nothing to be the Disciple of Christ, nothing to be partaker of the holy table, nothing also to haue Preached the word of truth, but for all this at the length hys hipocrisye was made manifest & also pu­nished. So these things shal profit vs nothing if so be that we shall be vnfaythfull and hipo­crites. It is vnpossible for any manne to please God without fayth.The poure of faith. But where as fayth shal­be, therewit also be an edde [...]our to lyue iustlye and innocently, and an horror of wicked actes there is God heard, neyther is his calling de­spised. Our title maketh vs not acceptable to God, but fayth. Fayth hath a regard of God, worshipeth God, kepeth his word, feareth his studieth to kepe hys commaundementes and obeyeth his wil. Wherfore it is nothing worth for vs to bragge of fayth, if we want it, for thē are we proued to be hipocrites and vnfaythful. Moreouer in the Iewishe priestes is set forth the figure of hipocrites, whiche do abhorre to entre into the house of an Ethniche, & to put the price of bloude into the treasurye, & yet for all that abhorre not from sheding of innocente [Page 102] bloud, strayning at a gnat, & swallowed down a Camell. As many as doe make cleane that whiche is withoute neglecting to haue it pure within, are like vnto these whiche do neglecte charitie, righteousnes and faith, & cleane supersticiously vnto certayne ceremonies, in y^e which they put the sōme of Godlynesse, with whiche mē, the traditions of men & their owne lies are of greater value, then the commaundementes of God, which do either make equal or els pre­ferre their own traditions before god his com­maūdements. But yet in this thing we iudge these iewyshe priestes more iuste and wiser thē the papistes, bycause they woulde not receaue that filthye price into their threasory. But the other haue most gredily drawē vnto thē by vi­olence as wel stollē goods, as also goods naughtily & vniustly gotten. Furthermore it is not ynough to say vnto Iudas, See y^u to it. They should haue chaunged their sentence, whē thei knew their error, and not haue accused an in­nocent, but defended him.

HEre may we see by the Iewysh priests & elders, what cōmeth of sentences decyded & determined before y^e iudgemēt be geuē, [Page 104] They had at once cōspired the death of Christ, yea they adiudged hym to death, and therefore they thinke it not mete, that their iudgemente should be counted vniust, and that there shuld be any farther inquisition made. If he had not bene an euill doer (say they) we would not haue deliuered hym vnto thee: Beholde with what vnshamefastnesse these moste wicked men doe speake, going about to ouercome the iudge by their impudent cry. So in these dayes senten­ces are determined and geuen vpon the Prea­chers of the gospell before their cause come be­fore lawfull iudges. If he were not (say they) an heretike, and worthy to be condempned we would not haue taken him: He hath done con­trary to the counsels, cōtrary to y^e ordinaunces of the fathers: He is a troubler and a deceauer, &c. By these cryes they do preuent the mindes of the iudges, that they should think it against equitie to make any more inquisition of those which are brought befor thē, & by & by thei cō ­maund thē to be had away. The king of peace is falsly accused, of seditiō and tumulte, which studie of reforming of things getteth much dis­pleasure of all men. Vnder the pretence of thys wicked acte, not only Christe, but also almoste al the Prophetes are oppressed. In that Christ was not killed of the Iewes, but of the Gen­tiles, that is to saye, deliuered to the power of the Romaines. The Euangelist declareth that it was not done rashly, for Christ had foretold hys disciples that he should be deliuered to the Gentils. They ioyne many accusations toge­ther, [Page 105] & that by arte & a certayn craftines, of the which some touched the Iewes, & others some Pilate & the Gentiles, & al this was done to make Christ to be hated of all mē, & to alienate the mindes of all men frō him. Pilate litle ca­red for their accusations which thei brought a­gainst Christ cōcerning theyr own law, but he reuēgeth y^e cause of treasō, thīkīg that that perteyneth to his office. I woulde to God y^e prin­ces which do persecute the Gospel would ob­serue this equitie towardes the godly, whome they examine. There is no cause why the ma­gistrate should be affeard of the Gospell & doc­trine of Christ, which abolisheth not the Ma­gistrate, but rather establisheth it, & teacheth true obedience.

LEt vs consider here the mekenes & obe­dience of our hed, and capitain, who being him self innocēt, is set before vniust iuges and tirauntes for vs trespassers. The Lambe without spotte openeth not hys mouth when he is mocked and made a laughing stocke to a tyraunt whiche was not worthye to heare the most swete wordes of Christ, & the doctrine of the truth, when as he was not desyrous of the truthe, but rather curious of newe thynges. Let vs learne of oure Maister, that if we be at any time vniustlye accused, if we be mocked & despised, we may be readye to suffer pacientlye all reproche for Christ and his truth. Let vs not be reuengers of our owne glory & name. Let vs remembre that we be worthye of euer­lasting reproch, for we are nothing but a lompe of sinne. Let vs seke our glorye in the crosse of Christ, for it is the chiefest glorye to be out of estimaciō in thys world for christs sake. There is no tyme of glory here: If we can suffer re­proches with Christ, we shal also be partakers of hys glory. He which was god (sayth Paul made him self of no reputatiō taking vpō him the forme of a seruaunt, & became obedient vn­to the Father, euen to the death of the crosse, wherfore y^e father hath exalted him, & brought him to most high glorye. And hath geuen hym a name aboue euery name. Therfore thei whiche wil be in dede glorious, muste learne to suffer infamye & reproches w^t Christ, they muste also follow his humilitie & obedience. Let no man thinke that his glorye is diminished, if that he humble him selfe & serue others. For by thys [Page 107] meanes his glorye is not diminished but made more noble. How soeuer the vngodlye be at di­stance or discention in their minds one against another yet for al that in the persecuting of the truth & of rightousnes thei cā agree togethers.

PIlate at the firste sheweth a certaine sem­blaunce of Iustice and equitie, for that he goeth about to deliuer an innocente, and to pluck him out of their handes, and he being an heathen man doth beare witnesse of the innō ­cency of Christ, but he is vnconstant and wa­uering like a rede, and he fowly goeth against his conscience, being moued partly by feare, & partly by gredy desire to reygne. He ought not to haue suffred that he, whom he confessed to be innocente, should be beaten of the souldiours, and muche lesse to be crucified. For bycause, that Christ sayth that hys kingdome is not of this worlde: the Anabaptistes abuse thys say­ing, and would take away Magistrates from amongest Christians. But they should marke that Christ speaketh of him selfe, & appoynteth the kingdome of the spirite. Christ came not to possesse a kingdome in y^e world, but to set forth an example of humilitie and obedience. So in lyke case no Christiā mā ought in his mind to be desirous of a kingdome, no though he be chosen to gouerne others. So Christ was the king ouer the whole world, as he is also at this day, but he coueted not a kingdome, for he came not therfore but for to Preach: and yet for all that he denyed not him self to be a king, but he de­sired no kingdome but only of consciences. So all preachers & ministers of the word ought to do. For although thei be appointed ouer king­domes [Page 110] & princes,Iere. 1. [...]. Cor. 10. yet ought they by no meanes to make suite for thē, as Ieremy saith, but thei ought to gouerne consciences with the worde of God. So Paule sayth, that the weapons of our warfare ar not carnal, but mighty through God to cast downe holdes, by the which we o­uerthrowe the deuises, and euery high thyng, that is exalted against the knowledge of God, & we leade euery thoughte captiue to the obe­dience of Christ, and we haue in a redines vengeaunce against al disobedience. We may boast in this authority, whiche God hath geuen vs for edification and not for destruction. I came for thys intent that I might beare witnesse to the truth: as though he would say, I came not to the end to reigne but to beare witnesse to the truth. To beare witnesse of the truth, is the Periphrasis of a Preacher.To beare witnes to the truth. So Iohn was sent to beare witnesse of the lyghte, that is of the truth. So Christ sayeth to his Apostels in the xv Chapter of Iohn, and ye are my witnesses. Also in the last of Luke thus it is written, and thus it behoued Christ to suffer,Iohn. 1. and to arise a­gayn frō the dead the thyrd day, & that repen­taunce & remissiō of sinnes shoulde be preached in his name amongest al nations,Luke. 24 beginning at Ierusalē. And ye be witnesses of these thinges not only in Ierusalē,Act. 1. but also in al Iury & Samaria, & finally vnto the vttermost part of the earth. The father therfore sent the sonne into the worlde, to beare witnesse vnto the truth, that is to say, to make hym selfe knowen of the world, for he is the truth, Iohn the .xviiij. chap. [Page 111] And who soeuer hath but euen a crome of the truth within him, the same is begotten of him, & heareth his voyce. Christ is not onely made equall with wicked persons, but is cast muche more lower thē wicked persons. For the thiefe is loosed but Christ is killed. They geue a murtherer his life, but they desyre to haue y^e author of lyfe crucified: they chuse a thiefe and reiecte a Sauiour. By the whiche we are taught not only the maliciousnesse of the Phariseies, but also the inconstancye & ingratitude of the com­mon people. It was not long before that they cried and sange Hosanna, and extolled him ri­ding vpon the Asse with great prayses, saying, blessed be he which commeth in the name of the Lord. Now they crie as faste again, he is a de­ceauer, Let him be crucified. Let no man ther­fore hunt for prayse of the people. Let no man glorye, if the common people prayse hym. The wauering and inconstante people is by and by perswaded vnto a contrarye sentence, so he is cursed in deede that putteth his confidence in man. Pilate beareth witnes more then once of the innocencye of Christ, and saith that he doth fynde no cause of death in him. He is therefore vniuste, bycause he suffreth an innocent to bee whypped. But he feared men more then God. A iuste iudge ought not to punyshe the giltles to get the fauour of other mē. The Romaines did put to death those whō they had beatē. Al­though it semeth y^e Pilate dyd not beate Christ to y^e intent that he would put him to death, but [...] by this meanes. he might deliuer hī frō death [Page 112] All these thinges are done by the prouidence of God, that Christ might suffer all the punishe­mentes, which euen the most wicked do. Here may we iudge the loue of god the father which thrusteth his well beloued & only begottē sōne for vs vnto most greuous punyshmentes that we might also learne to beare pacientlye what things so euer shall happen vnto vs.

PIlate is a figure of a tyrannous and negli­gente iudge, bearing a certayne shewe of righteousnesse, whē as in dede he hath not so much regard to it. So often tymes we out­wardly shewe one thing, and inwardly in oure hart meane an other thing. He would haue sa­ued Iesus so that it might be done with Cea­sars fauoure and the Iewes. But if his hart had bene inflamed with the desire of Iustice, he would not haue defended an innocent so care­lessely [Page 114] and coldly, but stoutly and vpryghtly. A iudge ought not to haue a respect to the fa­uoure or displeasure of men, but vnto the rule of equitie and lawe. They which be softe and weake, doe by litle and litle slippe, till at the length they declyne altogether from the ryght waye Whiche we may see by Pilate, who for that he doth not constantly prosecute y^t whiche he knew to be ryght, is compelled at the length to geue sentence agaynst an innocent, his own conscience accusing him to the contrary, in cō ­dempning of whom he condempneth him selfe when as he saith with arrogant boasting, that he hath power to lose Christ. Whom the Lord doth gentelly reprehend,Rom. 13. declaring vnto hym that no man can doe any thyng but so farforth as the Lord shall permitte. And bycause that al power is of God, therfore a Magistrate ought not to abuse the same power to oppresse inno­centes with all, euen as they lust them selues. Also this is a comforte vnto vs, when as we know that mē cā do nothing vnto vs though they bee neuer so cruell, but so muche as the Lorde shall permitte them. Thys must we al­so marke, that the Father dyd laye our sinnes vpon Christe, therefore Christ was scourged for oure synnes, by whose stripes we are hea­led, by whose woundes oure woundes are cured. He offereth hys backe to them whiche stryke hym, and hys cheakes to them whiche buffet hym.Esay. 53. Esay. 20. Let vs therefore with griefe re­member the hepe of our synnes, which Christ [Page 115] suffred for in hys bodye, beinge despysed and put to shame, that he myghte deliuer vs from euerlastyng shame and punyshmente, Let vs also make readye oure backe and oure whole bodye to beare stripes for hym, whiche hath lo­ued vs with so great a loue, Iesus holdeth his peace, geuing an example to the Godlye, that they shoulde not greatly indeuour to excuse or deliuer them selues when they shoulde suffer death for the truth.

THe Iewes desyred nothing so much as to recouer theyr King. But nowe these moste wicked persons doe dissemble that stoutly, to destroy Christ whiche tolde thē that he was a king, which was that king that was promised vnto them. Of which king also there [Page 117] are amongest the Gentiles which witnessed of him. For thus writeth Suetonious in the life of Vespasion, There spred thoroughoute the whole east an olde and constante opinion, that it was destimed that at that time Iury should obtayne the dominion of thinges. The Iewes applying that to them selues which was fore­spoken of the Romaine Emperoure, as it ap­peared in the end, rebelled and slewe their pre­sident. Moreouer they droue awaye the Liue­tenant of Siria, comming to succoure the go­uernour, and ouerthrewe the Romaines stan­derd. Thus farre writeth he. Where agayne we may learne also the lightnes and inconstan­cye of the common people: when he fed them, they would haue made him a King: when he inueigheth against theyr peruerse manners, they desire to haue him crucified: He is there­fore a foole and a mad man that sticketh to the fauour of men. Thei preferre a thiefe & a mur­therer before Christ an innocent, which is cō ­monly sene now a dayes, yea & amongest those whiche are called by the name of Christ, when as varlets and vngodlye men, despisers of the truth, religion, and all godlynes are promoted to the gouernaunce of the common wealth, and to common offices, but they whiche are honest and simple men are despised. And where suche things are done, most hardest things are to be loked for to suche common wealthes: & what shoulde we hope for any other thing, when as vngodly men are promoted? If so be y^e a maide clothed with a white garment woulde beleue [Page 118] that she coulde kepe her clothes white amōgst the middest of colliers. Shoulde shee not make her self a laughing stocke to all mē? And what other thyng is an vncorrupte senate, then a certayne vndefiled Virgin decked with moste pure silke? And if thou ioyne vnto the same corrupte and naughtie men, then is it vnpossi­ble, but that the senate shoulde be steyned and corrupted. Pilate wondereth not so muche at Christes silence, as he doth bycause he defen­deth not hys owne innocencye, whom he knew to bee an innocente, and to bee deliuered of enuye.

SOme ascribe vnto the suggestion of the deuill, that Pilate is admonished by hys wyfe. But I thynke that it was done of God, bycause Pilate shoulde want no warnyng. So he admonished Pharao very often tymes, to see if he coulde reuoke him by any meanes from hys purpose, that Goddes iustice myght be excused, and oure malice vn­excusable. God hys prouidence and goodnesse neuer wāteth, it neuer ceaseth, but it reuoketh them which straye. It alwayes geueth an oc­casion to departe from euell and to doe good. [Page 120] Hys bloud be vpon vs (say they) whiche came to passe in dede, but they speake these words in an other meaning. They woulde by thys say­ing shew them selues to be innocentes, so bold a thing is hipocrisie, that it dare boast it self for an innocent, when as it knoweth it selfe to bee most corrupt. Pilate slippeth by litle and litle, which knowing Christ to be most innocente, & to be deliuered of malice, finding also no faulte in him, doth for al that suffer an innocent to be most cruelly beaten w^t stripes, to demened with al kynde of euils & at the length to be punished with death. Now he sayth: Take ye him & kil him. And before he spake otherwise. But a iust iudge ought not to do so, but ought to defende him whom he knoweth to be an innocent, or to punish him which is conuicte of hys cryme. It auayleth nothing to wash the hands with wa­ter, whē as the conscience within is wounded. Neyther will it serue to say, looke ye to it, yea he must loke to it, which condemneth the iuste man, and adiudgeth him to death, & also letteth loose him which is giltie. If is not ynough to be once or twyse cōstāt, vnlesse a man continue constantly in defending of iustice euen vnto the end, neither ought he to be made affeard from doing ryght, eyther with threatnings or elles with flatteryes. A Iudge muste contempne both the hatred and the fauoure of all men, he must fixe his eyes only vpon iustice, and not to satisfye the will of the people.

THe wonderfull great cruelty of the soul­diors is described by the Euangelistes, whether they were hyred of the Iewish priests to do it or whether they did it of their owne luste, so that they are rather to bee counted beastes then men, which haue so put a­way all humanitie. Moste cruell wolues exer­cise [Page 123] their fiercenesse vpon a most meke Lambe. neyther can they be satisfied with their outra­giousnesse by any meanes, they beate hym, thei spitte vpon him, they mocke him, only they de­uoure him not. He which clotheth all thinges is striped out of hys clothes. He whiche ador­neth all things is made deformed. The meke­nesse of Christ is to bee marked whiche recea­ueth all reproche in hym selfe for vs, bearyng his owne crosse to deliuer vs from euerlasting punishmente. He tooke vpon him al our sinnes making satisfaction vpon the tree for them that we might knowe to whom we should flye, & on whom we should lay the burthen of our sinnes. Come vnto me (sayth he) all ye that labour and are laden and I wil refresh you. Learne of me bycause I am meke and humble of hart. Take my yoke vpon you, and ye shall fynde reste for your soules. Let vs caste awaye therefore the burthens of our sinnes, and submit our neckes vnder the commodious and lyghte yoke of the Lorde. Let vs take vp our crosse, and followe our capitayne and Prince, by whom the world is crucified vnto vs, & we to the world. Bles­sed is he whom the Lord exalteth to so great an honour, to make hym companion with hym of hys crosse. In that y^t they bewayle that y^e iust man is led forth, whome before they requyred to haue put to death, it setteth forth the incon­stancye, of the foolyshe common people, and what it is to truste vnto them.

Christ semeth to signifie (as far as I cā iudge) by the grene tree perfect things, & by the drye tree, thinges of the Iewes now decaying: As though he would say: If ye when things be in safety, & that your thinges floryshe, doe thus, what will be done then when things are despe­rate, and whē your enemies shal oppresse you? If ye dare rage against me so vniustly & furi­ously, when as yet the lawes be in force and of strength, what will they dare doe then when they are deuided amongest them selues, & whē as common lawes and ryghtes shall not be ex­ercised by reasō of warres & seditions? Others referre the grene tree to Christ, and the drye to the Iewes, as though he would say, If they rage so agaynst me, which am innocent, what wil they commit against those which haue pu­trified them selues in sinnes. Let euery man a­bounde in his own sense, Furthermore Christ teacheth vs, why we should weepe, namely sor our sinnes, & punyshment which we haue de­serued by sinning, that we may preuent & turne from vs the anger of God by true repentaunce by flying from sinne and conuerting to Christ. Let vs not bee ashamed to bee infamous for Christs sake, seing we see Christ our hed led a­mongest the wicked doers, and counted for the ryngleader of the vngracious, which commit­ted no sinne, neither was there guyle found in hys mouth,

IEsus setteth forth to vs an example of won­derfull mekenesse and loue, for being repro­ched [Page 126] with most great infamye, and vexed with extreme euils of most wicked men, yet doth he make intercessiō vnto the father most feruent­ly praying for thē which crucified him. Father (saith he) forgeue thē, they know not what they do. Thys dyd he to teache vs to praye also for them which hurte and persecute vs, & to wysh them good which curse vs. Mat. 5. Some of thē knew ful wel what they did, but Christ spea­keth so mildly, according to his naturall good­nesse & mildnesse: and he mitigateth their sinne to teach vs pacience and charitie. other some marked not what they dyd: Agayne other some being seduced by the high priestes and Phari­sees were ignoraunte, what greate mischiefe should come therof. Oh the inuincible goodnes of Christ. Oh the vncomprehensible loue. Oh the vnspeakable gentilnes which could not be ouercome by any euils, by any cruelty, or fiersenes, somuch as to speake one harde or vngen­tle worde were it neuer so small. Here is that fulfilled whiche Esaye Prophecyed,Esay. 53. he hath borne the sinnes of many, & he prayed for transgressours, that they might not perishe. Who wil now dispayre of the gooddesse of God and forgeuenesse of synnes, when as they obtayne grace and remission of sinnes, which haue cru­cifyed the fountayne of grace? Let no man therefore dyspayre of hys saluation, though he haue synned neuer so grieuouslye, so that ca­styng awaye hys packe of sinnes he runne vn­to [Page 127] Christ, by true fayth and repentaunce. The gates of Gods mercye are yet open, Christe reiecteth no man that is desyrous of saluation and of a newe lyfe. Let vs remember these thynges continuallye, that the fountayne of Gods mercye can neuer bee extinguished by our synnes, it can neuer bee emptied,Ioan. 1. zach. 13. of whose fulnesse all men maye drawe, the fountayne of the bloude of Christ is euer flowyng in the Churche: for the remission of synnes. If we be armed with these weapons, then shall we be safe agaynst Sathan, whiche is busilye [...]ccupied to driue vs being ouerwhelmed with the heape of synnes to desperations. The sanc­tuarye is open to all them whiche beleue in Christ, wherein they fynde a sure defence,Heb. 10. and vnpregnable place of refuge agaynst all temp­tations. In that he hangeth naked vppon the Crosse, and is spoyled of hys garmentes by moste vyle men, it teacheth vs to beare wil­lingly pouertye, and the robbing of our goodes [...]lthough they bee moste wicked which do put vs to infamye, and spoyle vs of our goods. Let vs remember we entred naked into the world, and naked shall we goe out of it. Let vs leaue [...]hese thynges whiche bee of the worlde, vnto [...]he worlde, and make haste in mynde to oure [...]eauenlye Father with whome we shall dwel [...]erpetuallye, and haue the fruition of heauen­ [...]y thynges, which will endure euerlastynglye. Let vs being naked,2. Cor. 5. follow Christ which was [Page 128] naked, which will not suffer vs to bee naked, but will clothe vs with a wedding garment & vnspeakable glory. They kepe hyd of purpose that he made him selfe the Sonne of God, to please the Romaines withall, whoe bare then the chiefe swey in all thynges.

IN Christ is set forth vnto y^t faythfull a most absolute example of all vertues, which shuld neuer be seperated from their sight, being al­so besides that the price of our redemption. He tooke vpon hym for our sake all manner of re­proche, he is reuiled frō the lowest to the high­est, no man pitieth him, no man hath compassi­on on him being afflicted, no man comforteth him, they rage agaynst him most cruelly with­out mercy, and yet could not hys goodnesse be ouercome by theyr malice. Nothing coulde plucke hym backe, from the worke of oure sal­uation, which he had begonne, nothing coulde withdrawe him from hys office. Let vs follow our hed, and despise what soeuer is delectable & glorious in the world,Math. 10. Luke. 21. let vs also willingly suf­fer reproche, following the steppes of hys hu­militie & pacience. Let there be nothing so hard nothing so paynefull to feare vs awaye from [Page 130] our vocation. For in pacience we shall possesse our soules, and he whiche abideth to the ende shall be saued. Let vs not be ashamed to be e­uill spokē of for Christ: Let vs not be ashamed of the witnesse of our Lorde Iesus Christ, nei­ther let vs be abashed if any afflictions be to be suffred for his sake. [...]. Tim. 1. For if we haue bene parta­kers of his crosse, we shall also be parteners of his glory. All thinges though they be neuer so hard or paynefull shall be welcome vnto vs, if we shall considre that our hed hath suffred the same thinges before. In the thiefe is set forth an example of Gods loue and grace, whiche is not denyed, yea euen to moste greate sinners, if that with a true fayth they call vpon God by Christ, if they acknowledge Christ to be theyr Sauiour, if they repente from the bottome of the harte. Let vs also acknowledge our sinnes with the thiefe, Let vs acknowledge remission of sinnes to come by Christ, and we shall finde the lyke comforte at his handes. We muste in the meane time acknowledge and confesse that we are worthye both of eternall death and al­so of infamye for our wickednesse, and we must cast our selues vpon the grace of Christ, which is our righteousnesse and life: when our consci­ences are sore troubled, and as it were in mā ­ner desperate, we muste runne vnto Christ, & saye, Remember me Lorde in thy Kingdome. Great is his mercye which loued vs and gaue his Sonne for vs, that by him we might liue. He desireth not the death of a sinner but that he may be conuerted and liue. I expound para­dise [Page 131] for all kinde of ioye and pleasure, this daye shalt thou reioyce with me, and haue the frut­tion of eternall pleasures. By these wordes is the error of the slepers confuted, whiche saye, y^t the soules departed out of the bodye do slepe: The soules of the Godly slepe not, but as sone as they bee loosed from the bodyes they are in vnspeakeable ioye with Christ.

WE haue now very often spokē of the most great infamye whiche Christ suffred, and of the extreme sorrow wherewith he was af­flicted, which declareth his exceding great loue towards vs, when as nothing is more vnplea­saunt vnto man, then losse of his fame & glory. Moreouer what is more greuous vnto y^e flesh then to bee beaten and wounded? It is meete the refore that we loue him, whiche of his vn­speakable loue hath suffred most greuous thinges for our sakes, so that he mighte deliuer vs frō euerlasting punishment & infamye. It hap­peneth somtimes y^t in afflictions, y^e presence of frendes, doth bring cōfort & mitigate y^e sorrow. [Page 132] But in Christ al thynges are otherwise, for he receaueth no consolation by his Mother stan­ding by, but a more greuous sorowe, when as neyther he cā helpe his mother, nor his mother him. In the meane time his fayth and loue to­wards his mother ceasseth not, but he dying cō mendeth her to his welbeloued Disciple, which shoulde thenceforth take care ouer her in his stede. But in that Iohn writeth that his Mo­ther stode by the crosse, it is not done without a reason, and a certaine Emphasis, for by these wordes is signified that there was a constan­cye of fayth with an exceding greate modestye in his Mother, which constancye might miti­gate her vnmeasurable sorow, yea and myghte fortifie her, and staye her vp. This vertue be­ing in the beleuers maketh them, that they can commit nothing vnworthily in trouble, neither can they altogether fall, the Lorde assisting thē with his hand.

CHrist in all his torments both of body and mynde, hath nothing to lighten his payne though it were neuer so litle: the Lord did thrust hym down and drowne him in all euils, and tooke awaye from him all comforte, to the end we should not dispaire if the lord somtimes withdrawe his comforte from vs in temptati­ons and seme to be a slepe. In the meane tyme Christ declareth in hym selfe to bee of the true nature of man, and sheweth the weakenesse of the fleshe, to put them to shame, whiche fayne that Christ had a fantasticall bodye, or do take from hym the felyng of payne. Also the vayne and hipocritical opinion of the Stoikes is here confuted which make their wise mā to be with out griefe. Christ is not so and yet was there neuer any at any tyme eyther more holy than he, or els more absolute in vertue, but he gro­neth, he wepeth, he is sorrowful, and he com­playneth to the Disciples of hys lot, he crieth that he is forsaken, when as neuerthelesse in an other place he saith, that he is not alone,Psalm. xvi. but hys father is with him, yea his Disciples for­saking him. We see therefore that thys is spo­ken after the fashion of men, & that in our per­son, [Page 134] who toke vpon him selfe all our infirmitie, but yet without sinne. The Lord teacheth vs by this figure, what he requireth of thē which worship him, namely to denye thēselues whol­ly and to be redye to follow theyr capitayne in all thynges, yea though the consolation of god be absent or withdrawne. For it is not so great a matter to beare the crosse, if a man feele pr [...] ­sent consolation. For the more he feeleth conso­lation, the lesse doth the burthen of afflictions trouble him. It is pleasaunt to all fleshe to re­ceaue grace or consolation in aduersities, but wholly to denye him self, and to seeke neyther in him self nor without him selfe any thing, but God only in al things. Here is the work [...], here is the labour: This finally declareth him to be a stoute souldier of Christ. Let it not therefore be greuous to vs if we bee forsaken of all men, yea and of our most derest frends. This is not one dayes worke, but it requyreth a longe and continual fight, if a mā wil ouercome him selfe and cleaue only to God. A man is hardened by afflictions, so that all thynges be they neuer so paynfull will be easye. Let vs not therfore des­payre if the Lord somtimes hide away & with­drawe hys ayde and comforte from vs. Thys is no newe or rare thing to those which are ex­ercised in the waye of God and in the spiritual battayle. Courses of thynges are altered, so that after rayne and tempestes, followeth most pleasaunte fayre weather and calmes. The Lord is neuer vnmyndfull of hys, how so euer [Page 135] he dissemble sometymes, whiche is myghtie to comforte vs after oure longe temptation, and y^t with a great increase of spirituall ioy. Wher­fore the saintes complayne in their extreme ad­uersities that they be forsaken of god, when as yet for all that in the meane tyme they dispaire not, but desyre helpe of God so much the more feruently, as they doe acknowledge them sel­ues to bee more forsaken, nothyng doubting, but that God wil be present in tyme, and shew forth hys power in theyr weakenes. We must therefore according to the example of Christe stande stedfaste in afflictions, neyther muste we come downe from the crosse, how so euer our enemyes rage or bee woode agaynste vs. We shall see streyght waye God will ayde vs from aboue. He is ready to succor them which fyghte and hope in hys grace: And althoughe he seeme somtymes to vs to deferre or to bee a slepe, thys is done to geue vs an occasion to fyght, & so by that meanes to ouercome: These thynges happen vnto vs from oure moste piti­full. Father to trye our fayth and to teache vs to acknowlede our weakenes, to flye vnto him and to requyre helpe of him. Let their doctrine therefore be put awaye from the Churche of Christ, whiche affyrme Christ to haue dispay­red vpon the crosse. But let vs rather thynke thus, that the heauenly Phisition tooke vpon him self al euils for vs,Heb. 2. that we myght acknowledge that we haue a faithful high priest, which can be sicke with them whiche bee sicke, and to haue compassion of oure infyrmitie.

Christ soroweth with them which are sorow­full, and the hed powreth out his complaynte for the members which are sicke. This voyce is of the fleshe, whiche feleth payne, & yet doth it not rebell nor dispayre: Innocent flesh feleth extreme payne, a moste holy bodye feleth moste greuous torment, which is so wonderful great that euen the insensible creatures beare wit­nesse that they be sorowfull concernyng a cer­tayne horror for the death of theyr creator. Christ expresseth thys vnmeasurable griefe by [...]xample and graue wordes.

THere is no member in Christ withoute paine and torment. Wherin we may per­ceaue partly the loue of the father, which put hys Sonne so forth to all euils for vs, and partly the cruelty and ingratitude of y^e Iews. God hath not spared hys owne Sonne (sayeth Paule) but hath deliuered hym for vs al. The heauenly Phisition setteth before vs a reme­dy [Page 137] against the disease of our first parents, who by the prouocation of the apple, would satisfie their appetite whereby synne hath flowed into vs all. Christ therfore woulde not offend with his tonge, that he might heale thys disease: tea­ching in the meane tyme all the Godly to tem­per them selues from the delicatenesse & plea­sures of the body, wherby the feare of god doth almost growe out of vse in the hartes of men. In that he sayeth, it is finyshed, he declareth that whatsoeuer thynges were Prophecied of him in the law and Prophetes, are now finy­shed. For al did demōstrate Christ, & the shad­dowes and olde figures were put oute, when Christ the true light shined: Of y^e which thing we haue spoken more aboundauntlye in other places. Let vs learne here that our saluation is finished in Christ, and let vs not seke it any fur­ther in other things besides Christ. There re­mayneth nothing whiche can be added vnto it eyther by the Pope, or by any creature. Thys is left that we should followe the accomplisher of our fayth constantly and stoutely, and to a­bide in our calling euen to the end,2. Tim. 4. 1. Gor. 9. that we may at the length say with Paule, I haue fought a good fighte, I haue finished my course, I haue kept the fayth, and that we runne not as in an vncertaine course, but y^t we may win the price.

THe lyfe of al mortall men dieth vpon the crosse, as touching the flesh, opening vn­to vs by his death the way of life, and deuouring death by his death. An innocēte dyeth for wicked mē, a lābe w^tout spot is made a most acceptable sacrifyce vnto the father for our sinnes: Let vs pore wretches therfore flye vnto so healthful a death, and draw out our life there. Furthermore let vs also learne to dye dayly to the the affections of the flesh: we must cast away the world, and those thinges which are in the worlde, that beynge cleane from the contagiousnes of the world, & so beynge naked we may follow Christ naked, in whome here­after we must both liue and dye: we must offer our selues wholy vnto him which hath offred himselfe for vs, in whose mercye we puttinge our trust, let vs commend our soules to the fa­ther which is a true God, & hath redemed vs.

THe vayle is rent, this is of the kind of examples which are called pure or dombe. where examples teache and speake with deedes and without wordes. The like wherof is when Ezechiell is cōmaunded to burn some of the clipped heares, and to cast awaye other some. Also when as Tarquinius walkinge in a gardein did out of with a staffe before his sōs seruant the chief toppes of the poppye. So the vayle being rent doth teach vs that al fygures ar accōplished in Christ, and whatsoeuer hath bene hidden or kept secret in the old testament is now expounded, the dayle beyng takē away & his bloud being shed entred into the Sanctū Sanctorum. So he spake by the earth quake & by other signs to declare, firste the vnworthi­nes of the thinge, which the earthe coulde not beare whilst his creator suffred.

Secondly to shake of as it were an old garmēt declaring that it would one day put on a newe face by his preaching, which now suffred, and that it should be moued by the preaching of the Gospell. Where the Gospell & death of Christ is Preached there do the foundacions and cor­ners of the earth tremble: the fleshe quaketh & is troubled when that it heareth that hys wor­kes are nothing worthe,Prolip [...]. and that the death of Christ hath thoroughly payed all thinges. But in that it is written that the dead dyd aryse a­gayne, that is done by a figuratiue speache of Hebrewe. For fyrst he setteth forth as it were by a generall proposition, all things that were done but yet at sundrye times, then he entrea­teth of euery perticular thing, for by and by he returneth to his buriall. So the dead did then ryse agayne from death and come into the citie when Christ was now risen, which is the first fruites of thē which slepe: and that they might testifie that they liued in deede, they appeared vnto many that the Iewes might the easlyer beleue y^t they shoulde also one day ryse againe, when as they see Christ & their elders to haue risen agayne. So the stones doe detest the vn­worthynesse of the thyng, and the hardnesse of the Iewes, which do crucifie theyr Sauiour. Moreouer also they doe signifie the Gentiles whiche be a harde people, and yet for all that, they should be clouen and subdued to the Gos­pell: Into the holy citie. So was Ierusalem called in the olde tyme: but it was so corrupted with naughtinesse and wickednes, that it was [Page 141] made rather a denne of theues. Esay. 1. The bodye of Christ (as it semeth) was cōmitted to the Centurion and his souldiours to bee wat­ched, for the souldiers crucified him. This Cē ­ [...]urion when he sawe the wonderfull thynges that happened, knewe that Christe was more then a man, which he testified and confessed w^t [...] loude voyce. These thinges are not written without a cause: As though the Euangelyste woulde say, Though that man were a Gentile and a warrior, neuerthelesse he gaue God the glory. To geue God the glorye after the He­ [...]rewe Phrase, is to beleue the truth, to cōfesse the true god, & to cleaue vnto the truth. First [...]e calleth him a iuste man, and thys is the first [...]egree vnto fayth, and then he calleth him the [...]onne of God. The smyting of the breast, hath [...]n admiration with griefe and shame. For thei which cryed crucifie him, now are sory and are [...]ricked in conscience. Wherby is noted besides [...]he grief which followed of sinne, also the incō ­ [...]tancye of the people whiche before tooke the priestes part, and now take Christes part.Pricking of conscience followeth wicked acts So [...]o late at last commeth shame and punishment. So in lyke case came it to passe in our first Fa­ [...]her Adā, that he was ashamed bicause he was [...]aked, when as he was also neuerthelesse na­ [...]ed before hys sinne. He whiche bendeth hys mynde to commit wickednes, persuadeth with [...]imselfe that he can be hidden, but it commeth [...]o passe otherwise, for the day of the Lord re­ [...]ealeth al thinges, & also the conscience it self.1. Cor. 3. But put case it be not made manifest here, yet [Page 142] for al that it shalbe reueled at the comminge o [...] the lord before the whole world.Math. 10. Time vteret [...] al things, & ther is nothīg so secret which sha [...] not one day be reuealed. After sinne folowet [...] shame, feare and trouble.

THe preparacion whereof is here spoken, I take to be for the Sabaoth following, and not for the eating of the lamb, for that was almost past, but y^e .vii. daies lasted stil, in which they did eat vnleuened bred. And this sabaoth bicause it fel within the dayes of the passeouer was called a gret day, because it was the most solemn. The euāgelist doth manifestly enough declare that all these thinges were not doone rashly, but that the truth mighte corresponde with the fygures. The Church is built out of the syde of Adam sleaping, and out of the same floweth forth water to washe the sinnes of the whole worlde. The gate is opened that there might be a sanctuary in that place for all bele­uers, and a hole made in the rocke, where as many as labor do fīde rest, ther y^e hart opened y^t we might nothing doubt of loue. This foun­teyne of Gods mercy neuer ceaseth to spreade abrode, of whose fulnes all they which thurste do drinke and are refreshed, that it mighte be made in them a foūteine of water ouerflowing to eternal life: Let vs therfore draw water out of the fauntaynes of our sauiour, that we may herafter lyue vnto hym alone, which is so woū ded for vs, which doth open his harte vnto all men, and sayth, geue me your hart O my chil­dren. Here shal the shepe of Christ find the ry­uers of life, and the gate thorough which they goe in and out at. I woulde to God the Lorde would woūd our harts with his loue,Pro. 23. that we might ryghtly weigh & cōsider so gret a loue to y^t which we cā neuer worthely enough āswer, no though we should dye a. M. times for him [Page 144] Let vs learne therfore by the death of Christ to acknowlege our own deth, which as it was dew vnto vs, so also was it taken away by hys death. Let vs also learn to dye vnto sinne, and affections, and take vp our crosse and followe Christ, that when Christ shal appeare, we al­so may appere with him in glory.

THis worde Decurio, in the olde tyme did signifie to Latten men a senator, and ra­ther taketh hys name of Curia, that is to saye, of the courte, and not of thys woorde Decem which signifieth ten. Iosephe is called Iuste, not that he was without sinne. but by­cause he abhorring from the councell of the vn­godly, consented not to the death of Christ, and bicause he wayted for the kingdome of heauē. [Page 146] So also are we iuste if we receaue Christe by fayth whom they wayted for, and if we keepe our selues vnspotted from thys worlde▪ For Christ is our righteousnesse: That man setteth forth an example both of greate constancie and also of fayth. For in how great a daunger doth he put him selfe, when as he consenteth not or els withstandeth the enterprises of the malici­ous? Who seeth it not to be a present daunger for any man to aske the bodye of Iesus in so great hatred, and crueltie, and to burye it ho­nourably? But fayth if it be a true fayth, at­tempteth great and perillous thinges with an inuincible courage. When as then the Euan­geliste saith that he was a noble and riche mā, we muste not regard that onely in him, but the Euangelist setteth forth hys couragious mind and great fayth. As though he woulde saye, al­though he were suche a man, yet coulde ney­ther fauoure, nor feare nor ryches make hym declyne from the truth to consent to the ende­uoure of the wicked. Besides that he was so stoute, that also after hys death, whē as others blasphemed and contemned him, he wente vn­to the iudge nothing abashed, neither feared he to burye him, whom all men had condemned. Let vs thinke the same of Nicodemus, & haue a regard not of what power and riches he was, but of how great fayth, and boldenes of minde. Let vs marke with how great an argumente they beare witnes of their fayth which do put themselues forth to the displeasure of all men and to the daunger of lyfe for Christes sake. [Page 147] If they had followed him in his lyfe time, they had not vttered so greate fayth, as when they cleaue vnto him being vilelie reproched & con­demned: neyther are they ashamed to honoure hym very noblye whom all men detested as a wicked one. They therefore whiche before hyd thēselues and dissembled the matter for feare, come now forth with glorye, to the example of al the faythful. It commeth to passe somtimes y^t they which be very timorous, do when time serueth fyght more couragiously and stoutely, namely takyng harte agayne vnto them. We learne here also that riches and power may be ioyned w^t fayth, and they adde a great honoure to the beleuers. Riches hinder nothyng if the eye be simple and the mynd faythful. To waite for the kingdome of heauen is a Periphrasis of the faythful: He loked for the kingdome of god, that is he was a faythfull man he beleued. And surely his faith was no smal faith, which durst thinges being yet freshe in the middest of the rage of the furious and malicious mē, aske the body of Christ. There was in these men a per­fect and an approued vertue, whiche as it stic­keth vnto god, so cā it neuer bee made ashamed or fall. In that he putteth Iesus into his own Sepulchre, he declareth his vehemente loue towardes Iesus. For we be all suche louers of our selues that we wil not so much as lend our neighbors any thing of ours. He roleth a stone to y^e gate of the graue, y^t the bodye of the inno­cent might not be violated by the vnbeleuers, which is a tokē of an earnest care & of godlines [Page 148] And God vseth this thyng for a witnes of the resurrection wherfore god often tymes doth dispose the workes whiche we doe, otherwyse then we purposed, In the meane it is not done without the ordinaunce of God that Christ is put into a newe tombe, wherein none had euer bene buryed, least the enuye of the Pharisees would falsly haue alledged Christ to haue ry­sen by the power of an other. But in all these things doth the prouidence of God shine forth, which styrreth vp the hartes of the Godly to this thing, to burye the most holy body of their Christ honourably, least it should lye or be cast forth withoute renowne and vnburyed, & that by the honourable burial the prophecy of Esay in the xi. Chapiter, mighte be fulfilled, saying, and his rest shal be gloryous. Nowe after hys humiliation and ignominye beganne the tyme of glorification, and of a newe and immortall life which Christ the fyrst fruites of thē which ryse agayne from the dead sheweth forth.Ioan. xvii. The graue is new, the linnen white and cleane that all thinges might signifie a certayne newnes vnto those whiche are baptised in the death of Christ, being buryed with him in hys death.

IN these women is an example of Godly­nesse and diligente loue, as they had follow­ed the Lorde in hys lyfe tyme, so doe they not forsake hym when he is dead. They runne and watche with a Godlye pensiuenesse, hauyng an earnest care to annoynte hys bodye. This [Page 150] example ought we to followe, for there is no let but that we may bestowe this godlines vp­on Christ, but yet in his membres, for that he after this is no more with vs in his body. Let not vs be ashamed to serue Christ & to be libe­rall vnto the poore. Let it not repente vs if any thyng depart frō our goods, whē as we may see that he hath geuen his life for vs, which doth so much commend the poore vnto vs, when as we may see also these women & honest mē to haue spared no coste, for to bury the body of Christe moste honourablye. For we learne here what great griefe & sorowe they had which dare not cōfesse Christ openly for feare, & yet neuerthe­lesse they cease not to runne priuily, & to watch, to admonishe, and to helpe that they might doe Christ seruice at the leaste by some waye. We which may professe the doctrine of Christ frely without feare & daūger, ought to pray for these to helpe thē with our seruice, & succour thē w^t our benefites, to chearish thē in cōforting thē & exhorting, &c. Cōtrarilie in the priestes & Pha­risees is set forth an example of enuie, for they wer not yet fatisfied with the putting of Christ to death, but also they muste persecute him be­ing now dead, & shadowe his glorye. They are tossed with infernall madnes, with enuie, feare & curiositie. The vngodly are inwardly vexed & fearefull how so euer outwardlye they set a face on the matter, We remēber (say they) that that deceauer, &c. Such bitter words doth en­uie vse til it come to destruction. The Phari­saicall infidelitie had perswaded to it selfe that the light & sauior of the world was a deceauer [Page 151] They be like vnto those which crye also nowe of dayes that the doctrine of the Gospel is he­resie. And if so be that Christ be a seducer and a deceauer, what nede these wicked mē to be af­feard of him? Doth God raise vp deceauers frō death? Wil god assiste those which cleaue vnto lies? No truly: What are they affrayed of thē? This feare declareth that they beleued other­wise, thē they confessed by mouth, thei cal him a deceauer, but yet thei iudge hī to be somwhat more noble: their conscience putteth thē in re­membrāce that he was the sonne of God, or at the least greater thē a man. And if it so be that thei were persuaded that he was the Sonne of God, why then did they crucifie him? So the vngodlye do alwaies shew forth in some parte that they knowe and beleue that thyng to bee true, which thei impugne, persecute & pursue. So Herode feared least Iohn wer risen again. So also an other Herode feared leaste a childe new borne should possesse the kingdome. Thei make safe & seale the sepulchre but what they brought to passe by all these things, the honou­rable Resurrection of Christ doth ynough de­clare. Vaine therfore ar the enterprises of the vngodly which labour to oppresse & to quenche the truth. For there is no councell against the Lord, & the truth cā not be oppressed, but it ap­peareth alwayes more bright. Let no mā ther­fore be affeard of the power of y^e world, though it be neuer so great, y^e Lord is strōger & migh­tier, he which cleaueth vnto him shal neuer be put to shame.

ANd whē y^e sabboth day was past, in the euen of the Sab­both, Marye Magdalene, & Mary the mother of Iames & Salome, bought odours, that thei mighte come & embaulme him. And vpō an euening of y^e sabboths which dawneth of one of y^e sabboths, namely the fyrste daye of the Sabbothes, when it was yet darke, they came to see the Sepulchre. And they came very early in the morning vpō the first day of the Sabbothes when the sōne was risen. And beholde there was a great earthquake, for the Aungel of the Lorde descended from heauen, & came and rolled backe the stone frō the dore, and sat vpon it: and hys countenaunce was like lyghtening, and hys raymente whyte as snowe, for feare of whom the kepers were astonyshed, & became as deade men, And behold some of the kepers came [Page 153] into the cytie, & shewed vnto y^e high priests all the thyngs that had hap­pened. And they gathered thē toge­ther with the elders, and tooke coū ­sel & gaue money largely to the sol­diers, saying, Say ye that hys disci­ples came by night and stole him a­waye when ye were a sleape: And if this come to the presidēts eares, we will perswade him, & saue you harmles: So they tooke the money and did as they were taughte, and this sayeng is noysed amōgst the Iewes vnto thys daye. Then the women when they were on theyr way, sayd amongest thēselues, who shall role away the stone from the dore of the sepulchre? (For it was a verye great one) and when they looked they saw how the stone was rolled awaye frō y^e dore of the sepulchre. And they wēt into the sepulchre, but found not the body of Iesus, but they saw a yonge mā, sytting on the right hād, clothed in a white garmēt, and they were a­frayed. And the aungell aunsweared and said vnto the women: Feare ye [Page 154] not, I know y^t ye seke Iesus of Nazareth which was crucified, he is risē, he is not here, he is risen I say, euen as he tolde you, come see the place where they layed him: But go your waies & tel his disciples & Peter, y^t he goth be­fore you into Galiley, there shal ye se him as he sayd vnto you.

☞And they went out quickly and fled from the Sepulchre, for they trem­bled, and were amased, neither sayd they any thing to any man, for they were afraid: And Mary Magdalene ran and came to Simon Peter, and to the other disciple whome Iesus loued, and saide vnto them. They haue taken awaye my Lorde out of the graue, and we can not tell where they haue laied him. Peter thē went forth and that other disciple & came to the sepulchre: And they ran both together, & the other disciple did out runne Peter, and came first to the sepulchre. And when he had stowped downe, he sawe the linnen clothes lyeng, yet went he not in. Thē came [Page 157] Simon Peter folowinge him and wente into the Sepulchre. And he sawe the linnen clothes lye, and the napkin that was about his hed not lyeng with the linnen clothes, but wrapped vp in a place by it self. Thē wēt in also that other disciple which came firste to the Sepulchre, and he sawe and beleued. For as yet they knew not the scripture that he shuld rise again from the deade. Then the disciples went away again to theyr own howses.Epanodus But Mary stode with out at the Sepulchre weping. And as she was wepīg, she bowed her self into the sepulchre, & saw two aūgels clothed in white, sittinge the one at the heade and the other at the feete there where they hadde layed the body of Iesus. They sayd vnto her woman why wepest thou? She sayd vnto them. They haue taken awaye my Lord, neither wot I where they haue layde him: When she had thus sayd, she tourned her backe, and saw Iesus standing, and knew not that it was Iesus: Iesus sayd vnto her, woman why wepest thou? Whome seakest thou? She supposing hym to [Page 158] be a gardener, sayed vnto him. Syr if thou haste borne him hense, tel me where thou haste layed him, and I will fetch hym. Iesus sayd vnto her, Marye, Shee tourned her selfe and sayed vnto hym. Rabboni, which is to saye, Maister. Iesus sayd vnto her, touch me not, for I am not yet ascended vnto my Father, but goe to my brotherne, and say vnto them, I as­cende vnto my Father and to youre Father, to my God and to youre God. Marye Magdalene came and tolde the disciples, that she had sene the Lord, & had spoken such things vnto her: Shee tolde, I saye, them which were with him as thei mour­ned & wept. And they although they hearde that he was on liue and that she had sene him, beleued not.

And the woman entred into the sepul­chre & found not the body of y^e Lord Iesus: And it happened as thei wer amased therat, behold two mē stode by thē in shining garments: And as they were affrayed, & bowed downe theyr faces to the earth, thei said vn­to them: why seeke ye the liuyng a­mong the dead: He is not here, but is risen. Remember howe he spake vnto you, wen he was yet in Galile saying, That the sōne of mā must be deliuered into the hands of sinneful men, & be crucified, & the thirde daye rise agayn. And they remembred his words & returned frō the sepulchre, & tolde al these thinges to the eleuen & to al the rest. And as they wer go­ing to tel it to the disciples, beholde Iesus met thē, saying Al hayle. And they came & held him by the fete and worshipped him. Then sayed Iesus vnto thē, be not affeard: Go tell my brethren, that they go into Galile & there they shall see me. And it was Mary Magdalene, & Ioanna & o­thers that were with them whiche tolde the Apostles these things. And their words semed vnto them fained [Page 167] things, neither beleued they them.

And behold two of them went the same day to a castle called Emaus whiche was about threscore furlongs distant frō Ierusalē. And thei talked betwene thē of al these things y^t had happened [Page 168] And it came to passe as thei were in talking and reasoning together: Ie­sus also him selfe drewe nere & went with them, but theyr eyes were hol­den that they knew him not. And he said vnto thē, what manner of talke is thys whiche ye haue together as ye walke, and be so sad? And one of them aunswered whose name was Cleophas, and sayd vnto him. Arte thou only a straunger in Ierusalem and knowest not the things that are happened there in these dayes? To whom he answered, what thinges? And they sayd vnto him, of Iesus of Nazareth, whiche was a Prophete, mighty in dede and word before god and al the people: And how the high priests and our rulers deliuered him to be condemned to death and haue crucifyed hym. But we hoped that it had bene he whiche shoulde redeme Israell: And nowe as touching al these thynges, this is the thyrde day since these thyngs are done: yea and certayne women also of our compa­ny amased vs, which came to the se­pulchre before daye lyghte, & finding [Page 169] not hys body, came and sayed, that they had seene a vision of Aungels, which sayed that he is on lyue. And some of them whiche were with vs went vnto the sepulchre, and founde it euen so, as the women had saide, but him they saw not.

☞And he sayed vnto them O fooles & slowe of harte to beleue all that the prophets haue spoken: Oughte not Christ to haue suffered these things, and to enter into his glory? And he began at Moyses and all the pro­prophetes & enterpreted vnto them in al the scriptures which wer written of him, and they drew nye vnto the castle which thei went vnto, and he made as thoughe he would haue gone farther. And they constrayned hym sayinge, abyde wyth vs for it draweth toward nyght, and the day is farre spent. And he went in to ta­rye with them. And it came to passe as he sat wyth them, he tooke bread and blessed, & brake & gaue to them: [Page 172] and their eyes wer opened, and they knewe him, and he vanished out of their sighte. And they saide betwene them selues, did not our harts burn within vs, while he talked wyth vs by the way and opened vnto vs the scriptures? and thei rose vp the same howre, & returned back again to Ierusalem, and found the eleuen gathered to gether, and them that were with them, which said The Lord is risen in deede and hath appeared to Symon: And they tolde what thinges were done in the way, and how he was knowen by the brea­king of the bread.

❧Whilest they spake these things (and it was the same day at nighte which was the first day of the Sabaoths, & the dores wer shut, where the disci­ples were assēbled together for feare of the iewes) came Iesus, & stode in the middest of them, and sayed vnto them. Peace be vnto you: And they were abashed and affearde, [Page 175] and supposed that they had sene a spirite, and he sayd vnto them: why are ye troubled, and why do thoughtes arise in your hartes: And agayne he sayd vnto them: peace be vnto you: and when he had thus spoken, he shewed vnto them hys handes and hys syde, and therwythall sayed,Luke saieth his handes and feete. be­hold my handes and my fete, that it is euen I my selfe, handle me and see, for a spyryte hath not fleshe and bones, as ye see me haue. Then were the dysciples gladde, when they saw the Lorde, and whyle they yet beleued not for ioye and wonde­red, he sayd vnto them, haue ye here anye meate? (For he appeared vnto the eleuen as they satte at meate, & cast in their teeth their vnbelief, and hardnes of harte, because they bele­ued not them whyche had seene that he was risen agayn) And they offred him a pyece of broyled fyshe, and a piece of an honye combe, & he tooke it, and did eate it in theyr syghtes.

❧But Thomas one of the twelue, which is called Didimus was not with them, when Iesus came, The other disciples therfore said vnto hī, we haue sene the Lorde, but he said, excepte I se in his hands the printe of the nailes, and put my finger in­to the printe of the nailes, & thruste [...] [Page 177] And after eyghte dayes agayne hys Disciples wer within, and Thomas with them, then came Iesus when the dores were shutte, and stoode in the middest and sayd, peace be vnto you. After that he sayd vnto Tho­mas, bring thy finger hither, and see my hands & reache hither thy hande and thrust it into my side, and be not faithlesse but beleuing. Thomas an­swered and sayd vnto him, my Lord and my God. Iesus sayd vnto him: Thomas bycause thou hast sene mē, thou hast beleued, blessed are they y^t haue not sene and yet haue beleued: And many other thinges did Iesus in the sight of hys Disciples whiche ar not writtē in this boke. But these things are writtē y^t ye might beleue y^e Iesus is the Sonne of God, & that in beleuing ye mighte haue life tho­rough hys name.

¶Afterward did Iesus shewe him selfe againe at the sea of Tiberias, and on this wise shewed he him felfe. There were together Simō Peter, & Tho­mas whiche is called Didimus and Nathanaell of Cana in Galile, and the sonnes of Zebedei & two others of hys Disciples. Simon Peter sayd vnto them, I goe on fishyng: They sayd vnto him, we will also go with thee. They went forth & entred im­mediatly into a ship, and that nyght they caught nothing. But when the morning was nowe come, Iesus stoode on the shore, neuerthelesse the Disciples knew not that it was Ie­sus. Iesus sayd vnto them, Childrē haue ye any meate? Thei aunswered him, no. And he sayd vnto them, cast out the nette on the right side of the ship and ye shal finde. They cast out therfore, and anon they were not a­ble to drawe it for the multitude of fishes. Then sayd that Disciple whō [Page 185] Iesus loued vnto Peter, It is the Lorde? When Symon Peter heard y^t it was the lord, he girded his coate vnto him, for he was naked, & sprāg into y^e sea. The other disciples came by ship, for they wer not far frō lād, but as it wer two hundred cubites, and they drew the net with fishes. Assone then as they were come to land, they saw hote coales and fyshe layd theron, and breade: Iesus sayde vnto them, bring of the fishes which ye haue now caughte. Simon Peter went vp and drewe the net to lande ful of great fyshes an hundred fiftye and three: And for all there were so many, yet brake not the net. Iesus sayd vnto them, come and dine. And none of the disciples durst aske hym to say, who art thou? For they knew that it was the lord. Iesus thē came and tooke the bread and gaue them, and fyshe lykewyse. Thys is nowe the thyrde tyme that Iesus shewed hym selfe to his dysciples, after that he was risen agayn from the deade.

❧Then when they had dynied, Iesus sayed vnto Symon Peter, Simon loueste thou mee more then these? [Page 187] He sayed vnto him, yea Lorde, thou knowest that I loue thee, he sayed vnto him, fede my lambes: And he sayed vnto him agayn, Simon Io­anna, Louest thou me? He sayd vn­to him: Yea Lord thou knowst that I loue thee: He sayd vnto him: Fede my shepe: And he sayd vnto him the thyrd time. Symon Ioanna, louest thou me? Peter was sory because he sayd vnto him the third time, louest thou me. And he sayd vnto hī. Thou knowest all thinges, thou knowest that I loue thee: Iesus sayed vnto him, fede my shepe.

Verely verely I say vnto the: whē thou wast young, thou girdest thy self & did­dest walke whither thou wouldest, but when thou art olde, thou shalt stretche forth thi hādes, & an other shal gird the & lead thee whither thou wouldst not. And this he spake signifing by what death he should glorifye God, & when he had spoken this, he sayd vnto hī, folow me: Peter turned about, & saw that dis­ciple, whō Iesus loued, following, who also leaned on his brest at supper, & had said: lord which is he y^t betrayeth thee? when Peter therfore saw him, he said to Iesus, lord what shal this man do? Ie­sus said vnto him: If I wil haue him tary til I come, what is that to thee? Fo­low thou me. Then went this saieng a­brode amōg the brethern that y^t disciple shuld not dy, yet Iesus said not to hī, he shal not die, but if I wil y^t he tary til I cōe, what is y^t to thee? The disciple is he which beareth witnes to these thin­gs, & wrote these things, & we know y^t his witnes is tru. Ther ar also many other things which Iesus did the which if they should be writtē euery one I suppose the world could not conteyne the bokes that should be written.

And the eleuē disciples departed to Galiley to a mountaine, where Iesus had appointed thē. And when thei saw him, they worshipped him, but some of them doubted, whose vnbelief after he had rebuked he saide. These are the woordes which I spake vnto you, while I was yet w^t you that al things must nedes be fulfylled, whiche were written of me in the law of Moyses, & in the prophetes, & in the psalmes. Then opened he their mind, y^t thei might vnderstād the scrip­tures, & he saied vnto them: Thus is it written & thus it behoued Christ to suffer & to rise again frō the ded the iii. day [Page 192] and that repentance and remissiō of synnes shoulde be preached, in his name amōg al natiōs, begīning first at Ierusalem. And ye are witnesses of these thinges: and behold I sende the promise of my father vpon you: But tary ye in the city of Ierusalē, vntill ye be endewed with powre from aboue.

☞And Iesus came & spake vnto hys Disciples, saying, Al power is geuē to me in heauen and in earth. As my father sente me, so sende I you also: & when he had spoken these things, he breathed vpon them, and said vn-them: Receaue the holy ghost, whose sinnes so euer ye shall forgeue, they are forgeuē them, and whose so euer synnes ye shall retayne, they are re­tayned. Go ye therefore, & teache al nations, baptising them in the name of the Father, and of the Sonne, and of the holy Ghost, teaching them to obserue all thinges what so euer I haue commaunded you. And behold I am with you alwayes euen to the end of the world. Goe ye into al the world, and Preache the Gospell to all creatures: He that beleueth and is baptised shal be saued, but he that beleueth not shal be dāpned. More­ouer these are the signes y^t shal fol­lowe them which shal beleue, In my name they shall cast out deuils, they shall speake with newe tonges, they shall driue away serpentes, & if they drinke any deadly drinke, it shall not [Page 194] hurt them. Thei shal lay their hands on the sicke, and they shal recouer.

IEsus led hys Disciples forth to Bethania, and gathered thē together in the same place, and spake vnto them of the King­dome of God, & cōmaunded them, that they should not depart from Ierusalem but to wayte for the promise of the Fa­ther, [Page 201] wherof (saide he) ye haue heard of me, how Iohn baptised with wa­ter, but ye shall be baptised with the holy ghoste within these few dayes: when they therfore were come toge­ther, they asked of him saying: Lord wilt thou at this time restore againe the kingdome of Israel? And he said vnto thē, It is not for you to know the tymes and seasons, which the father hath put in his own power but ye shal receaue power, after the holy ghoste is come vpon you, & ye shalbe witnesses vnto me, not only in Ie­rusalem, but olso in al Iewry & Sa­maria, and euen to the endes of the earthe. Then the Lorde Iesus after that he had spoken these things with them, he lifted vp his handes, & blessed them. And it came to passe, when he had blessed them, he departed frō thē, & whyle they behelde he was ta­ken vp on hihg, & was caried vp in to heauen, and a clowde toke him vp frō theyr eyes, & setteth at the right hād of god: & while they loked stedfastly vp toward heauen, as he wēt beholde two men stode by them clo­thed in white garments which also said, ye men of Galiley, why stād ye [Page 202] gasyng vp into heauen? This same Ie­sus which is taken vp from you into heauen shall so come, euen as ye haue sene him go into heauen. And they worshipped him & retourned to Ierusalem with great ioy, frō the mount which is called Oliuete, which is from Ierusa­lem a Sabaothes dayes iourney. And when they were come in, they went vp into a parler, where abode Peter and Iames, Iohn & Andrewe, Phillip and Thomas, Barthelmew and Mathew, Iames the sonne of Alpheus, and Sy­mon zelotes, and Iudas the sonne of Iames. These all continued wyth one minde in prayer & supplication with y^e womē, and Mary the mother of Iesus and with his brethren.