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 ye xij to the Romanes & ij. to the Philippiās. But in Peter is declared ye 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 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 wt 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 wtout 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 yt he foūd in his mēbers another law, repugning the law of the mind & 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 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 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 ye hauteneſſe of mind, & exhorteth thē to ſubmit thēſelues, ſhewing thē who is ye greateſt in ye 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, wt ye which the princes of the world are almoſt puffed vp. The princes of the gentils,Prophane Princes. it is a kinde of ſpeaking for the Princes of the nations, not they onely which gouerne the gentiles or infidels, as the chief capitains of the Anabaptiſts do expound, when as they go about to proue by the wordes of Chriſte, that a chriſtian man ought not to be a Magiſtrate, but Chriſt by theſe woordes dothe not helpe their opinion, but rather ſubuerte it, of the which we will ſpeake in his place. Chriſt doth fortifie before, the minds of his diſciples, whom he had elected to preache the goſpel againſt the hurtfull affections of the fleſhe, amongeſt the which the ſtudy for honour & diſeaſe of ambition, hathe no ſmall power, the which if they once creepe into the heartes of prelates of religion, they bring with them innumerable hurts. Neither is there any other peſtilence more hurtful to the church, than the deſire of ambition, pride and confidence in it ſelfe. For he is no true godly 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 ye 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 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 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 wt 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 wt 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 ſtir vp by ye preching of the truth ye 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 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 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 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 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, 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 of gods prouidence. The time is now preſent that the ſonne of man ſhalbe made noble after a new ſort yt is to ſay, by his deth, croſſe, reſurrection, and aſcenſion, and other thinges which folowed after the ſēdyng of ye 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 ye 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 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 ye 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 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, 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 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 wt our whole hart, and wt 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 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 ye fleſh, but yet in the mean time faith ſuſtaineth this infirmity of the fleſh 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, wt what ſubmiſſiō of the mynd & of the body, wt 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 wt 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 wt his body, & bowyng on his knees, & a feruent praier doth not only lift vp to god yt 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 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 ye 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, 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 wt 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 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, and caſt our ſelues wholly vpon him, loking vndoubtedly for helpe for him. For euen as he was preſēt wt his ſon, & ſent his angel to cō fort him, ſo wil he alwais be preſēt wt vs; ſo yt 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 wtout 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 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 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 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 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 wt 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 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 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 he ſuffer it quietly, declaring alſo vnto thē yt 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 wtout 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 ye 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 court of the biſhop which may eaſily be gathered if they be weighed by ye 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 ye 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 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 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 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 ye boſome of gods mercy, to ſuch as ſinne greatly. Chriſt vſeth ye crowing of ye 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 yt 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 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 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 ye 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 ye the words of Chriſt ought not to bee wreſted to any kynde of outwarde 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 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 ye 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 ye 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 Chriſt ye 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 ye 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 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 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 ye 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 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 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 wt 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 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, wt 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 wtoute excuſe, whiche haue geuē occaſion to the wicked by our negligence 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: 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 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 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 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 ye 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 yu 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 ye iudgemēt be geuē, 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 ye 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, & 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 ye cauſe of treaſō, thīkīg that that perteyneth to his office. I woulde to God ye 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.