The first tome or volume of the Paraphrase of Erasmus vpon the newe testamente.
Enpriented at London in Fletestrete at the signe of the sunne by Edwarde Whitchurche, the last daie of Ianuarie.
Anno. Domini. 1548.
Cum priuilegio Regali ad imprimendum solum.
EW
it myght in me so basse and simple a persone, appeare no small presumpcion to write vnto your Emperiall Maiestie, were not the cause of our publique gratulacions so iust and so greate, that no manne, what euer he bee, hauyng occasion to wryte, maye thynke hymselfe voyde of cryme; if he shoulde omytte to declare and testifie the vnestimable comforte and ioye, whiche your vniuersall moste louyng and obedient subiectes, daily more and more doe take of your Maiesties singuler good procedinges and most excellent towardnesse. For where, by ye space of many yeres vntil it pleased the goodnesse of God to sende you vnto vs, the earneste prayers of all Englande was that we might haue a Prynce: and after the tyme of your natiuitie, whan God had so gracyously heard our peticions, we eftsons prayed that ye myght haue grace to folowe the godly steppes and proceadynges of your moste noble father: euerye man seeth nowe in your Maiestee suche towardenes of vertue and godly zele, that we haue conceyued no lesse then an vndoubted hope yt ye wyll (by Goddes gouernaunce) ferre passe your saied father, to whom our daily wysshinges and prayers thought it enough to haue you eguall. We all see in your highnesse suche liuely sparkes of vertue and Christian regiment toward, that we cannot but thynke Englande the moste fortunate Royalme that euer was, to whome God hath geuen suche a Kyng, as in his minoritye of tendre babehood, learneth to haue mynde on his funccion, and to considre whose mynistre he is. If Royalmes (after the saiyng of Plato) are than and neuer els in blissed state, whan eyther Philosophiers, that is to saye, suche as knowe and loue God, doe reigne ouer thesame, or els the Kynges geue themselues to philosophie, that is to saye, to the due knowledge of God, to the disciplyne of vertue, and to the vpryght execucion of their office towardes all people: howe happye are we Englishmen of suche a Kyng, in whose chyldehood appereth as perfeict grace, vertue, godly zele, desire of literature, grauitie, prudence, iustice, & magnaniraitie, as hath heretofore been found in Kinges of most mature age, of ful discrecion, of auncient reigne, and of passing high estimacion? But suche is the goodnesse, of God, that to a people eagerly hongreyng and thrysting his iustice, earnestly sekyng the wayes of his trueth, tendrely enbracyng his moste holy woorde, readily acceptyng the grace of his ghospel, wyllyngly conformyng themselfes to the sincere doctryne of his commaundementes, he forgeateth not to geue a sapient Kyng and gouernour. And that God hath of a singuler fauoure and mercye towardes this Royalme of Englande sente youre grace to reigne ouer [Page] vs, ye thyng selfe by the whole processe doeth declare: the summe whereof I shal in a short discourse no more but briefly touche & passe ouer, leste I might seme rather to haue sought an occasiō in the waye of flatery to extolle you and your progenie, then as this present cause enforceth me, to geue due testimonie of the trueth. In dede your singular excellēcie in al kindes of princely towardenesse is such, yt no place, no tyme, no cause, no booke, no person either in publique audience or els in priuate coūpaignie maketh any mencion of your Maistie, but he thynketh hymself euen of a veray conscience boūd to powdre thesame wt manyfold praises of your incōparable vertues & giftes of grace. Al which prayses & magnifying though they bee in dede muche inferiour to your moste woorthye desertes hytherto, yet your maiestie muste take and repute, not as a matter of insolencie by your moste louyng and faithful subiectes ministred vnto you, but rather as a thyng wrought in them by the instincte of god, to admonishe you of the Regal estate that he hath called you vnto: not as a prouocaciō of wordelye gloriyng in your self, but as an instrumente of admonicion to continue you in remembraunce of thankes geuing, and of discharging youre office: not as the baites of flatery meaning to fede your Maiestie in any conceipte of pryde, but rather as a glasse wherein to beholde your self what ye are, and how ye ought to continue: not as the pleasaunt ticleing or clawyng of adulacion but rather as a caucion that ye dooe nothing in all your life whereby ye maye bee founde or thought vnwoorthie the laude that is geuē you: and finally, not as a nourishmente of any humam vanitie, but rather as a spur of exhortacion, not onely to beware [...]hat ye goe not backe, ne degenerate, or decline from the godly trade of religiō, of vertue, of litterature, of prudēce of benig [...]itie, of iustice, of princely regiment that ye are nowe entred into: but also that ye procede as ye haue begoonne, and still goe forwarde encreasyng in all godlinesse, that your procedynges and consummacion maie bee aunswerable to your moste princely and Christian begynnynges. Neyther is there any subiect of yours worthie life. whiche woulde to any other ende or purpose, attempt to magnifye you in thys tendre age, but in hope, that if ye bee not alreadye come to the perfeccion propouned vnto you, ye wyll labour and contende (as age maye suffre,) to growe and reache vnto it. For if Philip of Macedonie, being an ethnike and a pagane Kyng, whan he was railed at and muche euil spoken of by the Atheniens, toke therof an occasiō well to reigne & gouerne his people, alleagyng himself to bee enforced and cōstreigned therūto, yt he might proue his enemyes vntrue men of their reportes: howe muche more necessitie of well doyng is incumbent to your highnesse, that ye maye in tyme comyng, verifie the praises and cōmendacions, whiche the publyque consent of the worlde dooeth nowe attribute vnto you? Howebeeit we your moste feythfull louyng subiectes dooe nothyng doubte, but that God beeyng the geuer of all good gyftes, the father of all mercie, and the God of all coumforte, who of his infinite goodnesse hath prouided you to reigne ouer vs, wyll also in suche wyse directe all your wayes, that he wyll euydentely declare hymself by his eternall wysedome, and by his counsayll inscrutable, to haue purposely ordeyned and appoynted you to dooe high thynges, whome he hath by his myghtifull arme so woondrefully sent. For where your moste noble father of famous memorie Kyng Henry the eyght beeyng [Page iii] otherwyse by al tokens of natural constitucion, a man hable and also likely to haue chyldren, had alreadye by the twoo most faire blossomes and most freshe floures of the world, the lady Maries Grace, & the lady Elizabethes Grace, your Maiesties moste noble and moste dere sistur [...] yet liuyng, declared himselfe apte to be veray fruicteful of procreacion: yet had he continued eight and twentie yeres Kyng of this Royalme, ere he had any soonne in lawfull matrimonie begotten, to whome he myght leaue the succession of this his Emperiall croune and sceptre. In the meane tyme Kyng Henry as a moste vigilaunt pastour ceaseth not with perpetuall trauayll to procure for the commodities and wealth of Englande, he ceaseth not by moste politique and moste holsome lawes to prouide for the establishyng of Englande in peace and tranquilitie. And because by the diligent readyng and meditacion yf holy Scriptures, he founde and obserued the true blissynges of God, and the fountayne of al grace and prosperitie to procede of the knowleage of God, and the due obseruacion of his lawes, lyke a moste christian Prince and a true defendour of the fayth, he conuerted and emploied al his studie and cogitacions to the redresse of such abuses in relygion, as by the moste corupte doctrine of the Romishe papacye had by degrees crepte into Christes churche, and preuailyng throughe continuaunce of yeres, were nowe so confirmed and established throughout all parties of Christendome, that the Romishe Nabugodonozor held vs in forer subieccion, then euer was Israell holden in the captiuitie of olde Babilon, and so should we haue stil continued, had it not pleased almightie God of his botomlesse mercie, to reise vp a Christian Cyrus your moste puissaunt father, to restore vs agayne to our freedome in Christes bloud. For the Romishe Nabugodonozor had by wrestyng and peruertyng the holy scriptures of God to the establyshing and maintenaunce of his vsurped supremitie clymed so high: that he was not nowe content to sitte in the chaire of Moses, but had moste blasphemously exalted hymselfe aboue all that is called God, that is to say, had made Goddes woorde frustrate, that his moste corrupte and moste pestilente doctrine myght take place. He had by his deiulishe inuencions caste such a foggie miste of ignoraunce ouer Goddes moste holy Bible, he had with his Pharisaicall interpretacions in suche wyse polluted the sinceritie of Christes doctrine, he had so infeeted the clere fountayne of Goddes woorde with the suddes of humayne tradicions, and the dregges of vayn ceremonies, he had by meane of papisticall troumperie so peruerted the vnderstanding of holy scriptures, he had so defaced the puritie of the faith with the beggerly patched cloke of supersticious weorkes not commaunded by Goddes lawe, he had so perplexed the grace of the ghospell with the false feigned merites and weorkes of supererogacion, he had so mangled the Christian profession with mo then an hundred soondry sectes of counterfaicte cloystreers of Antichristes owne generacion, liuing like idle loitreers and vera [...]dranes, and vnder the pretence of religion deuouryng the common weales that woulde maynteyn theim, he had so oppressed the true religion and wurshyppyng of God wyth pilgremages to dead stockes and stones of mannes handie weorke, with transferryng the honoure whiche was due to God alone, vnto Sainctes and to feigned miracles, wyth other kyndes of idolatry innumerable, and wyth a purgatorye of materiall fyer, and (to make some ende of speakyng in a matter of it selfe infinite,) he had so clene subuerted al good and godly conuersacion and doctrine: that Satan had [Page] no more power of the worlde whan Christe came downe to yearth for to redeme mankynde, then religion was nowe broughte oute of frame by the tyrannye of the Romyshe Babilon, nor God and hys soonne Iesus Christe any where lesse founde, than whan he was moste buisily named and spoken of in pulpites. Beeyng vnder the title and name of Christe, the moste eagre aduersarye of Christe and his ghospell, he ioyned hymselfe to the Philistines, and beyng their Goliah more nere sixtene then sixe cubites high, neither feared▪ ne shamed to shewe hymselfe in playne battayl of defiaunce, ne spared to open hys blasphemous mouthe, ne to drawe hys tyrannous sweorde, ne to shake his huige murderyng speare, agaynst the true Israelites of Christes litle selie flocke, and moste presumpteously to braggue agaynst all that euer woulde professe the syncere and vpryght doctrine of Gods woorde, tyll it pleased God to reyse vp vnto vs an Englishe Dauyd your moste noble father, who without anye armoure or weapon of yron and stele, without any harnesse of mannes makyng, without displeighing any banners in araye of humaine battaile, shoulde out of the slyng of his Regall auctoritie, cast the corner stone of Goddes woorde, whiche lyghtyng vpon the forhead of the sayd Goliah, felled his papacie stone dead, & crushed it to poudre, neuer to be hable any more to noye or to face Englyshe Israel. Our sayd Dauid kyng Henry the eyght had learned by the boke of Deuteronomie (in whiche booke the feithfull seruaūt of God Moyses charged that whomsoeuer Israel shoulde make Kyng ouer them, thesame from the tyme that he wer sette in his Regall throne, should all the dayes of his lyfe haue continuall meditacion, and should styll reade therin, to the entente he myght learne to feare the Lorde his God, for to kepe all the woordes of hys lawe, and his ordinaunces for to dooe theim, and that he should not turne from the commaundementes eyther to the ryght hand or to the left, that bothe he and his children myght prolong their dayes in his Kyngdome:) he hadde (I saie) learned in the same booke, on the one syde the blessynges of god promysed to all suche prynces as on theyr owne parties woulde for the loue and feare of god walke vpryghtly in the execucion of the sayde commaundementes, and woulde partly by theyr good exaumple prouoke theyr subiectes to dooe the same, and partly by due execucion of iustice make them ashamed and also afeard to swerue or declyne from the lorde their god: and on the other syde the terrible malediccions and plagues of gods wrathe, threatned to all suche as neglected the vpryght obseruyng of all his preceptes and wayes. He loued the goodnesse of God, and feared his stroke, he sawe religion to bee ferre out of frame, he sawe some parte of his moste earnest trauailes and endeuour to sette Englande in moste quiet and blissefull state, to fayl of condigne effecte through defaulte of reformacion in matters of religion. He saw & found by experience of his owne manyfolde moste princely enterpryses, the onely cause why Christian Royalmes are plagued wyth warres, derthes, famyns, pestilences, & other mortall extremyties, to come of Gods indignacion, because the worlde was so ferre gone astraigh from Christe, that nothyng was nowe weaxed so odious or detestable as his holy woorde, nothyng reputed so blasphemous, as Christes holy ghospell, nothyng so lyght estemed as Christes blood and passion. He sawe the onely waye to Goddes fauour to bee the enbracyng of his holy Scriptures, the drounyng wherof had enforced God to power his indignacion vpon the Christian worlde. He sawe and well perceyued [Page iiii] that God of his mercie was wylling to ceasse his wrath and vengeaunce, if the Christian people woulde returne to hym. He perceyued God to offre his grace vnto the worlde by openyng their iyes, if leauyng theyr errour and ignoraunce thei woulde enbrace the clere lyght of the ghospell. He sawe moreouer that his moste louyng subiectes of Englande, (whome his godly exaumple had prouoked to tendre and seke the glorye of God) dyd nowe houngre and thirste the righteousnesse of God, and the knowleage of his woorde. He playnly sawe that no waye there was to a reformacion, but by this onely meane, yf the autoritie and vsurped supremitie of the See of Rome wer extirped, abolished, and clene extincte. For he sawe his countreimen the Englishe Israelites to bee holden in suche extreme bondage wythin the Romishe Egypte, that there was no hope of deliueraunce, but by the onely power and myghtifull arme of God reysyng vp some Moses that woulde in the face of that same moste cruell Pharao require that Israell myght bee freely leat goe. The huige seuenfold headed draguon was to the simple inferiour people, suche an obstacle, that they myght not come to Christe, and to all Christen princes suche a terrour, that they durste not. This draguon besydes the monstreous hissing of his curses and excommunicacions, and besides the contagious infeccion of idolatry and superstition, wherewith he had by his whelpes the cancarde papistes so adblasted the worlde, that he had enwrapped and drowned all Christendome in blindnesse and errour: he hadde also a mortall styng in his taill, wherewyth he ceassed not by all kyndes of deathes and tormentes, to destruye and mourdre as manye as woulde once open theyr lyppes agaynste his moste detestable and moste blasphemous abominacions. This draguon ceassed not continually to persecute the woman clothed in the sunne, that is to saye, Christes dere spouse the churche of England, but as a rampyng and roryng lyon, he stoode euer ready watchyng that he mighte deuoure her chyldren the Christian flocke, whiche she nowe groned to bryng foorth to Christe, had not the Englishe Michael kyng Henry the eight taken in hande to fight agaynst the sayde draguon, and been strengthened of God wyth hys Aungelles the lordes, and godlye prelates, to caste the sayde draguon that olde serpente and his Aungels oute of Englande. This was the great harlotte that sitteth vpon manye waters, wyth whome the kynges of the yearthe haue committed fornicacion, and the inhabiters of the yearthe been made drounken wyth the wyne of her fornicacion: the woman sittyng vpon the rosecouloured and tenhorned beaste full of names of blasphemye, she sitting araied in purple and rosecolour, and decked with golde, precious stones, perles, and in her hande a cuppe of golde full of abhominacions and filthines of her fornicacion, and in her forehead a name of great misterie written, great Babylon the mother of whoredome and abhominacions of the yearth: and the same whore drounken with the bloude of Saynctes, and with the bloude of wytnesses of Iesus. Thys was the huyge monstre Hydra, (to whome the poetes attribute seuen heades, some eyghte, and some an hundred heades) whome aswell king Iohn of Englande, as also soondrie other Cstristen princes had attempted to vanquishe, but as soone as they had cutte of one heade, three other heades grewe vp for it, so that euerye wounde that was geuen him was a more confirmacion and encrease of his strength, vntyll our Hercules Kyng Henrye the eyghte perceyuyng that no power, no [Page] puissaunce, no weapon was hable to confounde hym sauyng onelye the consumyng fyer of Goddes woorde, prouided the Byble to bee sette forth in the Englishe tounge, and to bee sette vp in euerye churche, where it myght bee read of of his people. Long time endured this conflycte betwene our Englyshe Hercules and the Romishe Hydra ere he could bee destruied, so fast grewe vp a more numbre of serpentine heades, whan any one was cut of. For besydes the manyfolde moste monstruous heades, of Idolatrye, Pylgremages, supersticions, countrefaicte religions, and innumerable abuses mo, whiche kyng Henry had to cutte of, his whelpes the indurate generacion of papistes deuised all meanes possible to kepe hys auctoritie styll in Englande, ne lefte any engin vnattempted to staigh and lette the abolishyng of hys vsurped power, abusyng the simple people wyth all kyndes of delusion and iuggleyng of countrefaicte myracles, of feigned visions, of liyng in traunces, of rapcions euen vnto the thyrde heauen, of sophistycall learning, of holy contestacions, of subtily inuented prophecies, of bolde comminacions and threateninges, of voices auouched to haue come from heauen, of peruertyng the sence of scripture to mainteine his power, of wrytyng bookes in derogacyon of the kynges procedynges.
And to the ende there shoulde not lacke any kinde of wickedenesse that the saied Hydra and his adherentes, moonkes, fryers., and other cloystreers were hable to weorke, he founde meanes besydes many other stormes of forrayne warres and conspiracies, so ferre to abuse the credulitie of the simple ignoraunte people, that he brought theim halfe in a detestacion and hatered of Gods woorde, and seduced theim to aduenture with a lytle blaste of sedicion, to distourbe the cogitacions of suche a noble and a good kyng, beeyng than moste ea [...]nestelye yea (I maye saye) onely sette in studiyng for the establishemente and continuacion of peace and tranquilitie in this Royalme for euer. All whiche terrours coulde not appalle kyng Henryes moste stoute courage, but that he wente thorough with the reformacion, whiche the spirite of God so wrought in hys harte and conscience, that he sawe it to bee necessarie, and hymselfe to bee chosen of God, to bee the instrumente therof.
All this whyle Englande thoughe not yet veray wyllyngly ne vniuersally receyuyng the grace of the ghospell offreed vnto vs, together wyth the moste heauenly iewell and treasure of Goddes holy scripture, in the mother language: ye [...] neuerthelesse (as oure partyes and moste bounden dueties were) tenderlye consideryng the moste vigilaunte care and studie, and moste earneste trauayle of oure moste gracious soueraigne employed for our behoufe, and daily bestowed in fortifiyng all parties of the Royalme agaynst the malicious assaultes and conspiracies of the said Romishe Hydra, or any other enemies by his procuremente: Englande (I saye) ceassed not with continuall prayer to beseche the goodnesse of almyghtye God, to rewarde the godlye mynde and dooynge of our kyng nowe wearyng oute hys bodye in trauayllyng for vs, and spendyng his lyfe in procuryng for our wealth and safegarde, wyth a soonne, to whome, whan he shoulde departe hence to heauen, he myght safely committe and leaue his croune, with the gouernaunce of vs his moste dere beloued subiectes: Thus did all Englande by the space of many yeres persiste in continuall prayer: but almyghtie God wyllyng to shewe for what persones he reserueth hys blyssynges, as soone as we had throughe better instruccyons conformed our selues to the expulsyng of the Romyshe Antichriste, to the gladde [Page v] enbracyng of hys woorde, and to the receyuyng of his ghospell in all partyes: immediately heard our lamentable peticions, and sent your most noble mother Quene Iane of famous memorie, whom (as it maie be thoughte) hys prouydence and consailles vnscrutable had purposely ordeyned, prepaired, & caused to be borne for none other office, but that she myght bee moste dere wife to suche a kyng, and mother to suche a Prynce. For as soone as she had in moste lawful matrymonye brought foorth your grace, she departed this worlde: as thoughe she should haue saied: I haue dooen the offyce yt I was borne for nowe fare ye well. The freashe floure of my pure virginitie, I haue moste safely committed to my moste dere spouse kyng Henry for to kepe, and to you his moste feithfull louyng subiectes, I leaue behynde me my onely soonne, the iewell that ye haue so long desired, so sore longed for, and so often craued of God. As lōg as ye shal tendre his welfare, ye shall satisfye my desyre, whome I broughte foorthe for that purpose. If it maye please God to sende hym longe lyfe, I haue the full fruicte of my trauaylle, I haue my deathe abundauntely recomp [...]nsed, and my roume emong you euen to my mynde supplyed. I haue nowe no more to dooe on yearth. If I haue demerited any loue or thanke at your handes, bestowe it wholly on my soonne, whan I am gone from you. Thus departed the moste vertuous ladye Quene Iane, whose deathe we haue the lesse cause to lamente, because that by hope we are assured, that she is gone from peyne to ioye, from care to reste, frō sorowe to blisse, frō this trāsitorie world to immortalitie. We haue cause to suppose that God for the exceadyng great loue and fauoure that he beareth towardes Englande, whan she had broughte foorthe to the worlde suche a soonne, tooke her awaye immediately of purpose to rewarde her wyth a croune eternall, for whome all temporall and worldely rewardes were incomparably ouer basse, ne any yearthly croune sufficient: so that to lamente her, is rather to enuye her felicitie and blisse. And she beeyng nowe in heauen with her moste desired ioye Christe, inuiteth and requireth vs that our beneuolente loue and affeccion, whiche muste haue been deuided betwene you and her, maye bee wholy transferred and bestowed on your highnesse, whome to bryng foorthe she was not onely well contented, but also muche desyrous to dye. So that we are all double bounde to loue youre Maiestie, fyrste because youre moste dere mother was taken from vs ere she myght receyue any fruicte of our grate and thankfull hertes for bryngyng foorth to her coūtrey suche a soonne, and than muche more, because that in your moste Royall persone is reposed al the worldly ioye, coumforte, hope, and expectacion bothe of vs that are nowe liuyng (whom I truste your Grace shall surutue,) and also of our posteritie. Neyther can Iiustely affyrme her to be dead, that hath leafte behynde her suche fruicte of her bodye, whome to bryng foorth (I dare auouche) she though her death so well bestowed, that in case she myght returne to lyfe again, and be in her former state of mayde & Quene, she woulde readily paryshe & couenaūt with God, on thesame pryce to bryng foorth your Grace vnto her countrey. And so greate was the ioye and gladnesse of Englande in the natiuitie of your highnesse, that the veray prouidence of God thought it necessarie to temper our immoderate mirth & reioysing with the death of your most vertuous mother (for neuer was ye deceasse of any Quene in England more lamēted) lest we myght haue ben so inebriate with our vnestimable felicitie, yt thesame might haue made vs proud, and percase haue brought vs in suche flaterye of our selues, yt we woulde haue [Page] forgotten, or perchaunce not acknowelaged no nor espied you to bee sente vnto vs aswell by the most mightie and most woondrefull power of Goddes hand, as also of his exceadyng mercie, and fauoure towardes Englande. He myghte haue taken her away ere she had cum to the bearing or conceiuing of you in her wombe, if he had not specially loued and tendred our good king Henry and vs. It was in his hande and pleasure to haue taken you bothe (whiche thynge god forbydde) if he had n [...]t by leauing the better of the twoo with vs, been willing bothe many festelye to declare his almyghtifull power ioyned wyth hys moste gracious mercie and tendre compassion towardes England, and also to bridle the insolencie, which by hauyng you both still wyth vs (suche is mannes frailte, and readinesse to swerue) he paraduenture foresawe, would haue growen in vs. God in takyng awaye her at your birthe did plainlye ministre vnto vs, both an earnest warning, and also a iust prouocacion of vncessaunt praying for the life and prosperous continuaunce of your Grace being of nature and by the condicion of your birth, mortal as your mother was. The birth of your Maiestie was the more swete, because it was so long wished for, so long loked for, and so long craued ere it came. A great benefite is muche the sweter that it is not obteyned without great and long suit. The pleasure of a good turne is much diminished whan it is at the fyrst obteyned. The desirefulnesse of our myndes muche augmenteth and encreseth our pleasure. The admixtion also and (as who shoulde saye) the sawcyng of pleasures with some kind of misfortune either afore going or in the middes adtempered, graceth altogether, and maketh it the more acceptable. Honey is waloweish and ouercasteth the stomake, if it be plenteously taken by it selfe alone: but if wyth vinegre it be made eagredoulce, than is it not onely delectable and plesaunt of relice, but also comfortatiue and holsome too. The deathe of the moste vertuous lady and moste woorthie Quene Iane your mother, beyng ioyned with your birth, made such a [...]mperature of sorowe and ioye together, that bothe our mournyng whiche otherwyse shoulde scaree haue founde anye ende, was soone mitigated: and also our moste tendre desire of enioying your Maiestie, much the more encreased. We had so long groned, we hadde so long cryed to God for a Prynce: that excepte he hadde in the moste desi [...]ed birthe of the same, aspersed the deathe of your mooste [...]ere Mother: we shoulde by our immoderate felicitee haue tempted, and prouoked hym to take you bothe from vs. It was hys goodness [...] that woulde not suffre vs to fall. For muche sooner and sorer doeth immoderate ioye drounde mannes reason, then immoderate doloure. Thus than (as I haue sayd) as soone as we willingly applyed our selfes aswell to ye exiling of al pap [...]strie, as also to thenbracing of the woorde of God, he immediately fulfylled and satisfyed our [...] desyres by sending your Grace vnto vs after a woondreful sorte: as if he shoulde in playn wordes haue saide: Now that ye haue gladly receiued my word, ye shal haue that whiche ye cannot but of my gyfte obteyne, that is to wete, a Prynce, and wyth him al worldely coumforte, ioye and secu [...]itie that ye maye wel perceiue both yt nothyng is vnpossible to God, & also that if ye abyde in me, and my woordes abyde in you, aske what ye wyll, and it shalbee dooen for you. Whan I saye, the woorde of God, ye law, the preceptes, or ye cōmaundemētes of God, I mene not fantastical dreames of mānes inuenciō (for these thinges are nothing lesse thē ye worde of God) but I mene the true & liuely worde of God conteyned in holy scriptures: I mene his holy gospel & testament, purely & sinc [...]rely taken [Page vi] without the venomous corrupcion of the fylthie dregges, or of the soure leauen of any the aboue rehersed pestilencies, accordyng as your moste noble father our late soueraigne lorde kyng Henry the eight with vnestimable care, studye, and trauayll, mynded and laboured to haue it sette foorth, & to be daily preached and taught to hys people without any declynyng eyther to the ryght hande or to the left. Whiche thyng if he could not so throughly accomplishe as his moste earneste hertes desyre was, I truste ye almyght [...]e god, who hath prouided and sent vs your highnesse a moste woorthye soonne to succede suche a woorthye father, wyl by his especial grace illumine your herte to procede in the way of trueth whiche your father hath opened vnto you, & wyl geue you grace al thinges to perfe [...]cte whiche your father moste godly begāne to your handes. And although to maynteine, vpholde, & conserue yt kyng Henry prepayred and hath nowe lefte to your gouernaunce, is of it self so muche matter of immortall honour & renoume, yt it wer enough for any kyng to doo [...]: yet hath God prouided yt ye shall not haue cause to [...]aie as Alexāder the great conque [...]our, whan he considered the great & manyfold actes of his father Phylip kyng of Macedonie, said: My father wil leaue nothing for me to doe. For god of a veraie pietye that he had on kyng Henries vncomparable & the same vncea [...]aūt trauaylles for the publique behouf & welth of Englande long yeres susteined, tooke hym awaie from this troubleous worlde as soone as he had prepaired your Grace in a readinesse by due successiō of inheritaūce to receyue at his hādes ye sceptre & croune of his royalmes & dominions. God by a special dispēsaciō breake of ye course of his life ere al thinges wer brought to a ful perfecciō, because he would declare hymselfe to haue appoynted your Maiestie, not to lyue altogether in a carelesse supmitie, but in a perpetual exercise of al princely vertues, yt ye might consūmate & finishe suche regall enterpryses as he begoonne, partely in other worldly affaires, & especially cōcernyng ye redresse of abuses in matters of religiō. Kyng Hēry was the Moses whō God elected stoutly to deliuer vs out of the hādes of ye Romishe Pharao, & to conueigh vs through the read sea of the waueryng iudgemētes of mē, & the troubleous sourges of ye popishe generaciō swelling & rageyng agaynst him, and through the wildrenesse of beyng lefte alone destitute of ye assistēce or coumforte of other Christē princes, whiche in this so noble and so godly an enterprise might laudably haue sette in foote wt him, & through this wildrenes to cōducte vs as ferre as ye lāde of Moab: but ye are the Iosue, whom god hath appoynted to bryng vs into the lande of promissiō, flowyng and rēnyng wyth milke and honey, & to sette vs Englishe men in the lande of Canaan which is the sincere knoweleage & the free exercise of Goddes moste holy woorde. He was the Moses, who by goddes ordeinaunce & dispensacion wrote the booke of Deuteronomie, whā he caused the holy Byble to bee turned into Englishe, & laied it in the tabernacle, whā he cōmaūded thesame to bee [...]aied in al & singular the churches throughout his Royalmes & dominiōs: chargeyng the Leuites, yt is, the Byshops, Pastours, & Curates, in the time of the free yere, yt is, at al due & conuenient seasons, to read and declare it vnto al ye people gathered together, both mē, women & chyldren, yea & the straungiers yt were in any his cities, yt they might heare, learne, and feare their lorde God. But where some of the priestes y• sōnes of Leui, had now in these last yeres through their iugleyng, theyr false packyng, and their playn sorcerie bewitched kyng Henry with a wrong persuasion, & had so craftily coūpaced and conueighed the [Page] matier, yt vnder the pretence & coulour of religion, they kept the worde of God frō the iyes and eares of the people, beatyng his moste faythfull louyng subiectes frō the knowleage therof, wyth a mortal whyppe made of sixe deadly knotted chordes, & in the meane tyme kept the booke of the lawe hiddē, vntyll they had so ferre obscured, derkened, & oppressed ye worde, yt all thynges were [...]eplete with errour and insinceritie: it now euidently appereth your Maiestie to be the faythfull Iosias, in whose tyme the booke of ye law is found out in the house of the Lorde, & by your moste godly iniunccions read in the hearyng of all your people, and a couenaunt made with the Lord yt they shal walke after the Lord, & shal kepe his commaūdementes wt al their hertes & al their soules, wherunto all your people moste willyngly dooeth consent by glad receyuyng of all suche good ordre & reformacion as by your Maiesties moste godly direccion is mynistred vnto them. Your most noble father was the Dauid, who of a good hert & zele entended, yea & made mociō to build an house for the Lordes name: but we all trust y [...]ur highnes to be the Salomon, whō god hath appointed and by special dispensacion elected to build & finishe an house for him for euer, by restoryng & establishyng the true Christian religion. Which thyng yt your Maiestie maye haue the grace & spirite to doe, ye lacke not the perpetual wyshinges and prayers of al your most louyng and obedient subiectes. The world seyng these your moste princely begynnynges in this your tendre yeres of chyldehood, is confirmed in a sure hop [...] and expectacion yt your Maiestie wil in proces of time growe to bee in this behalfe a veray Phenix emong Christian princes, & a mirrour and spectacle vnto them all. And certes your Maiestie is in muche other case thē other kinges of England before your tyme haue been. For where (the frowardnes o [...] fortune beyng suche, that moste parte of thynges lyke as they are through her aide and fauoure easie to bee achiued, so the same through her malignaunt wi [...]kedenes are more easie to be lost again) it deserueth no lesse but rather more glorie wel to kepe and maintein thynges wel gottē, thē to acquyre more to it: some of your moste woorthie progenitours haue had a [...]eadye pathway to renoume, and haue had but an easie trauail to succede & folow ye prince nexte afore goyng in the laudable exaūple of politique regimente, of woorthye enterpryses, of Marciall prowesse, of noble but yet common actes of chi [...]faltie, of notable and famous enterprises, but yet enclosed within the coumpace of mannes reache. But your grace succeadyng Henry the eight, shall not be hable to satisfie nor aunswere the earneste expectacion of the worlde, onlesse ye doe excell. Nothing maie serue your grace but singularitie. Ye haue in his exaumple suche a marke set vp vnto you, as without the sweat and laboures of Hercules (of whō the Poetes feigne, yt he bore vp and stayghed heauen self wt his shoulders) ye shall not be hable to clyme vnto. Ye must surmount and passe a kyng whiche was in his tyme pierlesse, & a matter of publique admiracion to the vniuersall world. And suche are your begynnynges alreadye, aswell in Marciall chiefalrye, as also in politi [...]ue ordinaunce of ciuile lawes at home, aswell in destruiyng the image of Baall, and rootyng vp of al Idolatry, as also in settyng a ferther good ordre for matters of religion: that it wil not suffice if ye bee but egual to him. King Hēry the eight besides his felicitie & luckie fortune in al his most Regal ētreprises aswel by marcial chiefalrie as also ī politike gouernaūce, besides his manyfold cōquestes and victories in Fraūce, Scotlande, Irelande, & els where, besides his vnestimable high trioūphes, voiages, and actes dooen [Page vii] bothe at home and beyonde the seas, besydes his exceadyng great and manye buyldinges of palacies, Honours, Mainours, castels, fortresses, holdes, blockhouses, hauens, aswel for the strength & safegarde of his royalmes and dominiōs as also for ye cōmoditie of frēdes arryuing, & ye annoiaunce of the enemies, besydes the defence and maynteinaunce of al hys portes and narowe seas with Carikes, barkes, hulkes, shyppes, galies, and many other high and sumptuous deuises of shypwright, besydes the aboundaunt furnishing of all and singuler the premisses with al kyndes of ordinaunce, artillerie, & other requisite prouysiō, besydes ye foūdyng, edifing & erecting of an vncredible noumbre of bishops Sees, cathedral Colleges, lectures, scholes, and other Colleges for studentes in bothe vniuersitees, and so sumptuous endowyng of euerye of them with landes, possessions, Iewels ornamentes and all requisite furniture so muche and so large, as euerye one of the premysses particularly myght bee iudged an acte sufficient in a kynges tyme to bee dooen, besydes his moste vigilaunt and careful studie about the enactyng of a great volume of ryght holsome statutes and lawes for the commoditie and behoufe, of the publique weale of England and his other dominions, and emong these, hys vnceassaunte endeuoure about a reformacion in religion, and therin (as a thyng moste necessarie for all common weales tendreing Christes glorie,) the extirpyng and abolishynge of the detestable vsurpacion of the papacie of Rome, the rootyng vp of all sectes of cloisterers, of all countrefaicte religyon, and of Idolatrie, together with the setting forth of the holy Scripture in the vulgare Englyshe tounge, besydes all these premysses and other his actes mo then a long tyme maye suffyse to reherse, king Henry was a Prince of singuler prudence, of passing stout courage, of magnanimitee incomparable, of inuincible fortitude, of notable actiuitee of dexteritee woondreful. He was a continual wellyng fountayne of eloquence, a veray rare spectacle of humanitie, of ciuilytie or good nourture an absolute presidente, a speciall paterne of clemencie and moderacion, a worthie exaumple of regal iustice, a botomlesse spring of largesse and benignitie. He was in al the honest artes and faculties profoūdely seen, in al liberal disciplines egual with ye chiefest, in no kynd of litterature vnexpert. He was to y• world an ornamente, to his countrey a treasoure, to his frendes a coumforte, to his foes a terroure, to his faithful and louing subiectes a tendre father, to innocentes a sure protectour, to wylfull malefactours a sharp scourge, to his common weale and good people a quiet hauen and ancore of safegarde, to the distourbers of the same a rocke of exterminion, in hainous and intolerable crymes agaynst the publique weale a seuere iudge, in the lyke offences committed agaynst hymself a readye porte & refuge of mercie, except to suche as woulde persiste vncorrigible. A man he was in al giftes of nature, of fortune, & of grace, piereles, & (shortly to breake of in a matter of it selfe infinite,) a man aboue al praises. Suche a king hath God sette vp before your Maiestie for an exaumple, a spectacle, & a paterne of al princely vertues whome egually to matche, wil bee with the veray leste that is looked for of these your moste Regall & Christiā begynnynges in thys youre tendre age. For mete it is that lyke as your highnesse is heire and successour of your most noble fathers croune & treasures, euen so much more bee ye heyre of his moste princely vertues: and like as ye would employ al possible industrie, & diligence to maynteine and ampliate the external possessions of your empier, euen so to augmente the vertues of the mynde, beeyng the more precious possession [Page] of the twayn. Neither is there in this behalfe on our parties, your Matestees moste beneuolent & faithful louing subiectes, any lesse hope to be conceyued of you for that yt is to come, then we doe already fele ioye and coumforte of that we see present. For suche excellent begynnynges beyng ferthered by the publique and daily praiers of al your faythful & true herted subiectes, cannot but haue stil better and better degrees of continuaunce and encreace, especially hauyng suche noble and sapient Counsaillours as it hath pleased God to prouide for you, and to geue you in this your tendre babehood. For that all suche well dooynges in young kynges, and by reason therof prosperous successe in all thynges, procedeth of faithfull and godly Counsaillours: it maie euidently appeare by the notable exaumples of the twoo younge kinges of Israell Manasses and Iosias. Whoso wyll peruse the bookes of the kynges, shall fynde that from the begynnyng of Achabs reygne vntill the tyme of good kyng Ezechias, true holinesse, religion, ryght knowleage of God, yea and the veraye mynde to weorke or seke Goddes glorye, lay as a thyng oppressed, reiected, buryed, and vttrely extyncte, and in stede of Godlinesse reigned al iniquitie: in lieu of true knowlage, all was possessed with ignoraunce and errour: in place of true wurshyppyng of God, so ferre preuayled Idolatrye and contempte of Goddes lawes, that Israell passed the Gentyles not onely in theyr owne gentylitie of wurshypping Baal and many false Goddes, but also in al other kyndes of theyr moste detestable abhominacions. The crafty and subtile iugleyng of Baals priestes, and of the false prophetes for the aduauncyng of their owne lucre and estimacion, had vnder the coulour and pretence of holynesse, and of religion, by litle and litle so allured, enueigled, coniured, and bewitched the prynces: yt they were vtterly blynded and seduced to condescende to the wicked and couetous inuencions of the priestes. They perswaded the Princes to theyr waies by policies, they bestowed all theyr cūning clergie, & weorkemā shyp of peincted eloquence, vntyll they had peruerted them and drawen them clene a straygh from all the wayes of the Lorde theyr true God, well knowyng that the people, some for loue, some for feare, and some through exaūple, woulde without any buisinesse folowe the trace and ledyng of theyr king & gouernour. They made the kynges & rewlers sure on theyr syde, well wetyng that the subiectes, some for obedience sake of theyr owne accorde would, and the rest by their cruell diuises myght by tyranny be enforced to drawe after theyr Princes line. Whereof the auncient prouerbe sayeth, that euery kyng is to his royalme and subiectes eyther a singuler precious benefite, orels a very pernicious destruccion, because yt suche as euery kyng is, suche wil his people bee. Wherfore lyke as a werte or a molle standyng in a bodyes face is a more blemyshe, a greatter deformitee, & a wurse disgracing, then if it stode in some priuie place of the body, where eyther the prouidēce of nature hideth it, or mānes own reuerēce and good prouision doeth kepe it secrete: so is a vyce or any eiuil qualytie a more fault & a greatter dishonour in a Prince, then in an other priuate persone, because that euery his saying; doyng, yea & euery his looke & gesture, is taken vp as a publique exaumple and paterne for all hys subiectes to folowe: so that the kynges of Israel coulde not be ciuill, but to the veraie pernycious ensaumple and corrupcion of al theyr sely people. But at length came good kyng. Ezechias, of whom the Scripture in his due commendacion testifieth, that he did that pleased the Lorde in al thyng, lyke to his forefather and progenitour Dauyd. [Page viii] His well doynges he begoonne with the redresse of religion, and the extirpyng of idolatry vp by the rote. For whyle idolatry reigned, nothing could he doe ye myght be pleasyng to God. Fyrst of all therefore he put awaye the hil alters, & brake the images & cutte downe y• groues, and all to brake the brasen serpente that Moyses had made. (For vnto those dayes ye chyldren of Israel dyd burne sacrifice vnto it.Nume▪ xxi.) He trusted in the Lorde God of Israel, he claue to the Lorde and departed not from hym, but kepte his commaundementes, and the Lorde was with hym, so that he prospered in all thynges whiche he tooke in hande. &c. Thus, duryng ye time of his reygne by ye space of twēty nine yeres, he renewed religion & restored the lawe of God to his perfeccion: he reduced his people to the trade of holy and vpryght conuersacion in the syght of God, of walkyng in the commaundementes of the Lorde, detesting al Idolatrye & abhorryng al suche abomynacions as myght iustely prouoke his wrathe & vengeaunce. All this whyle the subtyl & crafty false prophetes and priestes of Baall dissembled & played mum, they folowed the necessitee of the time, and for feare of the iron rodde, did as the worlde vnder suche a kyng required. But as soone as good kyng Ezechias was once dead, leauyng behynde hyme his soonne Manasse, a chylde of twelue yeres olde to reygne by succession ouer Israel in his stede, than the false prophetes and priestes of Baall thought it a fitte and propyes tyme to shewe themselues in theyr owne colours. As soone as by his death a gappe was opened to theyr false iugleyng, to theyr crafty practyse, to their wyly dryftes, and theyr subtyle conueyghaunce, they a [...]o [...] shewed theyr affeccions as they were. They leat not slyppe theyr occasion [...]o reduce Israell to the former trade of dooyng sacrifice to the Idolles whiche they had learned in the tyme of wieked Achab, wherby theyr lucre and aduauntage hadde a long season come in thicke, and vnder Ezechias vtterlye decaied, in whose dayes they we [...] of force compelled to haue the lawe of God in honour, and the same onely to vse and to [...]eache to the people. In herte priuely they styll cōtinued most detestable & most pernicyous fauourers, maynteyners and weorkers of Idolatrye, though they had for the tyme through hypocrisy and for feare of punishemente intermytted thesame. But ye youth of Manasse beyng a babe easye to be inticed allured and trayned to the lustes of sensualitie, through flatreyng persuasions, and beeyng destitute of faythfull and godly counsayllours that might and woulde protect his tendre chyldehood, and bryng hym vp in the knowledge of God, in the way of his preceptes, was for the sayde false Prophetes, and couetous priestes of Baall a mete praye. Hym therefore they enueygled wt many swete woordes of flaterye (doubte ye not) with many woordes of coumforte, with muche circumstaunce of glorious peincted eloquence, with allegeyng of many politique consideracions, with many ciuyll respectes of ye state of the world yt than was, with many ga [...]e and solemne promises of innumerable and thesame right high commodities that shoulde thereby ensue to him and his common weale, with many assured warauntises of welth, peace and tranquilitie, if he would vse their counsayl in folowyng the wayes of wyse Achab, beyng (as they alleaged) a noble Prynce, and a polityque wise man in folowing ye trade of his forefathers, & not of such a newefound t [...]ade of learnyng and religion as Ezechias had lately inuented & brought vp in Israel, to the great troublyng & disquieting of himself, the grieuous annoiaūce and vexacion of his subiectes, and the extreme perill of his cōmon weale. For Almanazar king of Assyria had in the daies of Ezechias [Page] come vp agaynst Samaria, and besieged it, and woonne it, and had carried awaye Israel into Assyria: and after him Sennacheryb kyng of Assyria had cōe vp agaynst all ye strong cities of Iuda, & had takē them: albeit God by his power deliuered Ezechias & his people & Cities, & the Aūgel of the Lorde slewe of the proud blasphemous bragguīg Assiriās, an hūdred fowre score & fiue thousand at a clappe. By these meanes ye salse prophetes & wicked priestes of Baall coūpace and weigh young Manasse though he succeded his owne father beyng so good & so godly a kyng as y• expresse testimonie of holy scripture cōmendeth wt these woordes, that after hym was none lyke hym emong all the kynges of Iuda, neyther were there any suche before him: yet ye not wtstāding by ye suger-mouthed false prophetes, & by the couetous priestes of Baall through defaulte of good & godly Counsayllours, whome (doubte ye not but this wieked rable founde meanes to wring out of fauour, & to remoue awaye from the Kynges presence) he was so coumpaced,iiii. kyng. xxi. weyghed, persuaded, woonne, be wytched, peruerted & so fo [...]re seduced: yt (as the scripture recordeth), he did eiuil in the syght of the Lorde euen after the abominacyons of the heathen. For he went & buylt the hill altares, whiche Ezechias his father had destruied, & he reared vp alters for Baall, & made groues (as dyd Achab Kyng of Israell) and wurshipped all the hoste of heauē and serued them. And he builte alters in the house of the Lorde, of whiche the Lorde had sayd: In Hierusalem will I putte my name. And he buylte alters for all the hoste of heauen: euen in twoo Courtes of the Lorde. And he offered his soonnes in fyre, and gaue hede vnto witchecrafte and sorcery, and mayntayned weorkers with spirites, and tellers of fortunes: and wroughte much wickednesse in y• syght of the Lorde to angre hym. And he put an ymage of a groue that he had made, euen in the Temple, of whyche the Lord had saide to Dauid & Salomon his sonne: in this house and in Hierusalem, whiche I haue chose out of all the tribes of Israell, will I putte my name for euer. And Manasse led them out of the waye, to dooe more wickedlye then dyd the hethen people, whome the Lorde destroyed from before the chyldren of Israell, and he wrought more wyekedly then all the Amorytes, whiche were before hym, did: and made Iuda also to synne with his Idolles and dyd shed innocent bloude excedyng muche euen tyl he replenished Hierusalem from corner to corner wyth the bloude of the true Prophetes, and of as many as myght be founde to be the true worshyppers of God and sincere kepers of ye lawe. After so wicked a father, (who reigned fiftye fyue yeres in Hierusalem) succeded as wicked a sonne Amon, beyng twēty twoo yeres old whan he begoōne to reigne.iiii. kyng. xxi. And he lykewyse dyd euill in ye syght of ye Lord, as his father Manasse had doen, and walked in all the waye yt his father walked in, & serued ye Idolles that hys father serued, & wurshypped them. And he forsooke the Lorde God of his fathers, and walked not in the waye of the Lord. &c. Whan Amō was deceassed, his soōne Iosias was in his stede made Kyng,iiii. kyng, xxi. and was but eight yeres olde whan he was enoyncted Kyng. And where he reigned thyrtie one yeres, and begonne to reigne so young: yet (as the scripture plainelye mency oneth) he did that whiche is right in the sight of the Lorde, and walked in all the wayes of Dauid his forefather, and boughed neither to the ryghte hande ne to the selfe, vndoubtedlye throughe the speciall grace of God, and the helpe of good Gouernours, who well consyderynge and ponderynge the vngodlye lyfe and dooynges of Manasse, coulde not of theyr fydelytye fynde in theyr hertes to suffre suche an innocent babe in lyke sort to be seduced and abused as Manasse [Page ix] had been,iiii. king. xxi. both to his owne perdicion, and also to the vtter desolacion of Ierusalem and Iuda: For beholde (sayd the Lorde) because Manasse King of Iuda, hath done suche abhominacyons. &c. I will bryng suche eiuyls vpon Hierusalem and Iuda, that whoso heareth of it, bothe his eares shall tinkle: and I wil wipe out Hierusalem,iiii king. xxii. as a man wipeth a dish and whan, he hath wiped it, turneth it vpsyde downe. &c. And to Iosias thus aunswereth the Lorde by the prophetisse in the fowerth of the Kynges: Because thine herte did melte, and because thou hast humbled thy selfe before me the lorde whan thou heardest what I spake against this place. &c. Beholde therfore I wil receiue thee vnto thy fathers, and thou shalt be put into thy graue in peace, and thine iyes shal not see al the eiuils whiche I will bring vpon this place. They were both of them young Kinges, and immediate successours, the one to Ezechias who had extirped idolatrie by the roote, and the other to a wurshipper of false Gods, & otherwise also a very wicked man: And yet Manasse through peruerse enticers fel from God to all naughtines, and Iosias beeyng younger of age then he, did by the helpe of faythefull and godly Counsaylours, apply himselfe to all goodnes, and thereby prospered. These twoo very notable exaumples, moste gracious Soueraygne, I haue some what the more at large propouned and set foorthe to your Maiestie: partely that ye may marke and [...] shall of your godly dooynges redounde to youreselfe, youre people, [...] Royalmes and dominyons, yea and to youre posteritie also for your sake: and partely to declare vnto youre hyghnesse, that nexte to the speciall gifte of Gods grace, to be of your owne good disposicion plyanne, flexible, and much enclined to vertue: the chiefe and principall porcion of all suche good happe is to bee ascribed to the discrete gouernaunce, the sapient direccion, the vertuous trayning, the vpright guydyng, the godly aduertisementes, the holesome admonicions, and the vncorrupt educacion in vertue and litterature ministred vnto a yong king by feithful and woorthy Counsayllours. Which thing forasmuch as it so is, how happy & blyssed is your Maiestie of gods owne hande, who hath prouyded your Grace of suche noble and woorthy Counsaylours in this time of your minoritie: and how much are we your most feithful louing subiectes bound to laude, praise and magnifie his moste holy name, for that in this so daungerous a tyme he hathe so mercifully & graciously prouided for vs, whose welth and safegard in this worlde must wholly and onely depende of your godly educacion & vertuous trainyng, or our extreme confusion of the contrarye? And certes this your innocent babehood and tendre minoritie, is the veraie time, in which it may euidently be tried what persons dooe feithfully tendre your welth, your honour, and your godly procedinges. They are aboue all precious Iewelles and aboue all worldely treasoures to bee estemed, loued, regarded, thanked, and folowed of your Maiestie, whiche in thys your mynoritie shewe themselues feithfull, earnest, diligent and careful▪ not onely as touching the safegarde and preseruacion of your most Royall persone, but also concernyng your minde in this your tēdre youngth to be furnished with literature, with the due knowlege of God, & with such disciplines as many confirme you in all Princely vertues for your honour, welth and renoume, whan God shall make you a manne of yetes and stature, as your moste noble and moste honourable Counsaylours doe their true and diligent endeuour to make you [Page] a manne in maniers and learning. Wherein like as Philip King of Macedonie at the birth of his sonne Alexandre the great, alleged himselfe for two causes principally to reioyce, the one because he had now a sōne borne to succede him in his croune & sceptre, & the other because the same was borne in the time of so noble a Clerke as Aristotle was, to whome the tuicyon, gouernaunce, and instruction of Alexandre, might be committed, so did your most noble father, and so doe al we your most beneuolent subiectes yet stil reioice, that your hap was to be borne hauing two such worthy vncles to serue and assist you, and especially such an one as your most dere vncle Edward Duke of Somerset is, to whome aswel the gouernaunce and vertuous institucion and training of your most Royal person as also the proteccyon of all your Roialmes and dominions and of al vs your most feithfull louing subiectes during the time of this your minority, might be safly committed. Of whose fidelitie now a long season aswel in King Henries time as sence the beginning of your Maiesties most noble and victorious Reigne throughly tried, and the same aswel in peace as also in soondry warres approued, neither at home only, but also both in fraunce & Scotland more then once or twise declared: of whose dexterity aswell in marcial feactes as also in ciuile affaires, and in ordring of the common weale: of whose fortunate and luckie spede in al his worthy enterpryses: of whose happye and prosperous successe in all thinges that he taketh in hande: of whose passyng great clemencye & moderacy on towardes all people in euerye behalf: of whose prudence in all ciuill matiers: of whose feithful and vigilaunte administracion vnder your Maiestie in your common weale: of whose indifferencie in al causes of iustice to be ministred to your people: of whose most vpright integrity not onely in ciuil counsayles, but also in matiers of religion for the worde of God purely & sincerely to be set forth to Gods glory, and to the welth and honour of your Emperial croune and dignitie, though no manne is hable to say ouermuch: yet wil I rather absteyne to say that I coulde and iustly might doe, then I will fill his eares with the troumpe of his owne particular prayses, whiche I knowe hym to bee nothyng desirous ne willing to heare. Onely I shall pray almyghtie God (as al Englande and your other dominions with publique and the same vnceassaunt prayers doe) to preserue and kepe him, vntil such time as your Maiestie being growen to full manstate and absolute discrecion, may rewarde him with condigne thankes for his long and the same most feithful and diligent seruice, and the same thing also to doe vnto al the other your moste noble and godly Counsaylours. For the blisfull state that your Maiestie endeuoureth and daily trauayleth with their assent & consent to set this your Empiere in, enforceth as many as loue either you or God, daily to breake out into this acclamacion: O happy King, of suche woorthy Counsailours, and o happy Counsailours of such a toward King. Neither doe we your most beneuolent subiectes any thing doubte, but that your Maiesties godly beginninges so prosperously and earnestly to set foorth Gods worde and glory, shal dayly more and more occasyon al Christian kinges & princes not onely to spoyle the Romishe Egipt by resuming euery one his owne most due & tightful title of supreme head within his own Royalmes & dominions, & by abolishing ye vsurped primacie of the papacie of Rome with al the Antichristian tradicions issuing from the same, but also in publishing [Page x] the pure and sincere worde of God to theyr peoples and subiectes euery one. And than is it not to be doubted, but that Christian loue, peace, vnitie, and concorde, whiche hath long and many yeres through the malicious practising of the See of Rome been exiled & banished from al parttes of Christendome, shall vniuersally in a momente returne agayne to the great glory of God, to the quieting of the worlde, to the benefite of all Christen common weales, and to the confusion & discoumfeightyng aswell of the Turkes, as also of al other the enemies of God and good people. And within your Maiesties Royalmes and dominions it is in the meane time nothing to be mistrusted, but that by your most gracious prouision, such knowlage of Gods worde shal grow, that your people shal be to al others a perfeict ensaumple of all godly conuersacyon and behaueour. And where Ezechias and Iosias mayntayned true religion and the vpright wurshipping of God, but either for his owne time & no lenger, I trust your Grace shal confirme & establish it for euer in the hertes and bowels of all youre most tendre louing subiectes. Wherūto certes there cannot be any so ready or sure a way, as by publishing the holy scripture & gospel of Christ & by establishing the vse therof through most holesome ordeinaūces, statutes, lawes, iniunccions, sincere preachers, most godly omelies, and exposicions, in the vulgare toung. And in this behalfe, if common writers in trifling profane matiers do with much high suit make meanes to obteine and vse the fauourable acceptacion of Princes, vnder whose name, title, & proteccion any such weorke may be the more commended and the better habled vnto the readers: how much are we al bound to your highnes, who of your own mere good zele and of your own accorde, doe willingly set forth in the English toung suche fruictfull bookes wherby all your people may bee edified in religion. Emong which verely I knowe not any one booke, whome for this purpose of briefly, pithily, sincerely, and familiarely expouning the new testament, I may iustly compare, or at leste wise preferre to thys presente Paraphrase of Erasmus, whiche lyke as the moste vertuous ladie Quene Katerine late wife of your moste noble father, and now of your ryghte derebeloued vnkle Syr thomas Seimour knight, Lorde Seimour of Sudley, and high admyrall of your Seaes, did ryght graciously procure to be translated into our vulgare toung, so your Maiestie more graciously hath by your most godly iniuncciōs willed to be read, vsed, and studied by euery curate and pryeste to the vndoubted edifying aswell of them, as of all other that with a desyre to knowe God, shall eyther reade or heare the same. For as a wynnower powereth the chaffe from the corne, and the boulter tryeth out the branne from the mele: so hath Erasmus scoured out of all the Doctours and commentaries vpon Scrypture, the dregges which through the faute of the times or places, in whiche those writers liued, had settled it selfe amonge the pure & fine substaunce: he hath tried out the refuse that cleued in any the weorkes of suche as wrote whan the doctrine began by patchyng & clokyng to decline to insynceritie: the trashe and bagguage stuffe that through papistical tradicions had founde a waye to crepe in, this man hath sifted out frō the right doctrine: so that aswel in al other his most clerkely wrytinges, as also most specyally in these his Paraphrases vpon the newe testament so auncientely wryten as cannot be emended he bringeth in and briefly compriseth the pith of a [...]l the myndes and meninges [Page] of all the good Doctours of ye churche, that euer wrote. In iustificacion of feith, in honouring God onely, in repentaunce & puritie of a Christen mans life, in detesting of imagery and corrupte honouring of Sainctes, in opening and defacing the tiranny, the blasphemie, Hipocrisie, the ambicion, the vsurpacion of the See of Rome, in noting the abuses of al the abhominable sectes and rables of counterfei [...]te religions & idle cloisters, in bewraiing the iugling sleightes and fine practise of poperie, in choice of meates, in esteming the differēce of daies, in manifesting of vaine ceremonies vnder the coulour and pretence of holynesse crept into Christes churche, in reprehending pilgrimages with al circūstances of ydolatrie and supersticion, in describing of a Princes office, in teachyng obedyence of the people towardes their rulers and Gouernours, in declaring of a pastours duetie, in shewing the parte of an Euāgelical preacher, and what or how his doctrine ought to be out of the Scriptures, in blasing the Antichristiā decrees of poperie vnder the name of tradicions & constituciōs of our mother church, in decising the right difference betwene the spirite and the lettre, and finally in al other poinctes or articles of our religion, hauing now of late yeres ben in controuersie, Erasmus like as he is no where ouer vehement, so is he euery where both sincere and ful. Neither doeth any wryter more wittily, more earnestly, more ap [...]ly, more finely, more substauncially, more piththily, or more playnely describe & peyncte out the vsurped estate, preeminence, and pompe of the bishope of Rome, then he doth: aswel in all other places where iust occasion offereth it selfe, as also directely (though vnder a preaty couloure) in the eleuenth chapitur of the Euangelist Marke. Erasmus ferthermore is wondreful in comparing of fygures of the olde testamente, in applying of allegories, in declaring of parables, in discussing of doubtful questions, in serching and explicating of profound misteries, wherin he euidently declareth himselfe, that he was a man of an excellent witte, of much study, of exquisite learning, of profounde knowelage, of an exact iudgemente, of notable diligence, of woorthy & famous industrie, of singular peinefulnes, of an encomparable memorie, & of an vnestimable zele towardes yt setting furth of Christes most holy gospel. And yet doth he with such prudence and semely circū speccion so tēper his stile, that his very enemies (as he cannot lacke enemies enough whosoeuer wil be an opener & teller of ye trueth in matiers of religiō, he cānot lacke enuie of Satans brode, whosoeuer wil endeuour himselfe to ferther the knowlage of Gods word, he cannot lacke neither priuie backebiting nor yet open reproche to slaundre him, to bring him out of credit, to deface him, to trede him vnder foote, whosoeuer wil be diligent to help bring the gospel to light▪ he shal not auoide to be opēly burdened with false crimes whereby he may be vttrely diffamed, whosoeuer wil trauaile to manifest the glory of Christes bloud: he shal haue enough to write & speake against him, whosoeuer wil attempt to discouer the iugling castes & practise of poperie:) his very enemies (I say that hated him because they hated the veritie, could neuer yet finde how to geue him any foile, or how to take thaduantage of any such holde against him, whereby to confound his doctrine. Neuertheles whan I do in my mind make a comparison of you three together, Erasmus in writing this Paraphrase, Quene Katerine in procuring ye same to be turned into English, and your highnes in publishing the same by your godly [Page xi] iniunccions to bee had in vse throughout all parties of thys Royalme, me semeth I do wel note Erasmus to haue doen the lest act of the three. For Erasmus fact did helpe onely such as are sene in latin: the Quenes goodnesse extendeth to the help of the vnlearned also which haue more nede of helping foreward: and your Maiesties benefit it is▪ that maketh so precious a treasour cōmon to as many as may take profit or fruict thereby. And in dede no Christian Prince there is, to whome the tuicion, proteccion, & stablishing of any such bookes or weorkes, as concerne the pure setting forth of Christ and his gospel, doeth so aptely or so duely apperteine, as to your most excellent Maiestie, to whome by a most iust and right deuolucion, and discente of inheritaunce of the crounes of England, Fraunce, and Ireland, the title also of Defēdour of the feith, doth most nerely, most peculiarely, most specially, and most directly belong. Now as touching the translatours of such bookes as this, although I haue at this present the lesse to say, because I my selfe haue in a small porcion of this weorke filled one roume of some other man that might haue ben hable to do it better then I haue doen: yet can I not but wish that emong so many your Maiesties moste [...]umple & bount [...]ous exhibicions, & so many other godly actes to be doen as are daily brought & offred to the gracious direcciō of your highnes, of your most dere▪ vncle being Gouernour of your Royal person during thys time of your minoritie, & vnder your Maiestie our protectour, and of the other your most honourable Coū saillours this thing also might be peferred to your consideracions, how necessarie a thing it were, that some hable, worthy and mete persons for doing such publique benefite to the cōmon weale as translating of good weorkes, and writing of Cronicles, might by some good prouision and meanes haue some condigne sustentacion in the same. For what Royalme almost (Englād excepted) hath not al ye good authours that euer wrote trāslated into the mother tong, whereby the people are made prudent and expert men in the tract of all affaire [...], either touching any discipline or els any ciuile matiers? And in Germany, what good weorke of diuinitie is there, which they haue not in their own lāguage to the vnestimable edifying of the people in ye due knowlage of God? For what hath ben or is in any common weale the foundacion of spreading abrode the knowlage of Goddes woorde, but onely the setting forth of the Bible with other good and godly tractises for the declaracion of the same? What thing hath ye whelpes of ye Romish Antichrist so fiercely alwaies backed against, as at the translating of Scripture and other bookes cōcerning matiers of religion into the vulgare tong for the vse of ye people? What any one thing is there, against the whiche there hath in all Christen Royalmes (as long as it might preuayle) been eyther sorer decrees, lawes, or inhibicions ordeined, or more terrible execucion of all kindes of tormentes and deathes inuented, deuised and put in vre, then againste the setters foorthe of bookes concernyng religyon? What one thing hath papistry in all countreyes more eagrely conspired, more subtelly coumpaced, or more earnestly practised to oppresse: then the coming foorth of Scripture and other diuine weorkes in the vulgare tong, whereof the rude multitude might gather knowlage? Against what thing hath there in these laste yeres, vntill Christ (like fier being hidden vnder wood) would nedes mounte vp and appere abrode maugre ye head of the Romish Pharao & al his tiranny, against [Page] what thing (I say) hath there been eyther more sorer thundreboltes shot, of deprauing, of accursing, of slaundreing, of defacing, of condemning, and of burning: then against bookes of scripture matiers, trāslated or writen in the mother lāguage, & against the autours of the same? Until the Bible & other good traitises for ye explanaciō of ye same wer in Christian regions turned & set forth in the vulgare languages: what kind of idolatry, supersticiō, poperie, errour, ignorance, or counterfeict religion, did not reigne? As long as the candel light of the gospel was kepte hidden vnder the bushell: what King, what Prince, what countrey, what people did not the blind popish guides lede (as one that is blindfolde may be led) till both fel in the pit? But whan and whersoeuer it hath pleased God by his special mercy, grace, & prouidēce to shew open the light of the gospel and true doctrine: there hath at once all popish troumperie euen of it selfe vanished away, as a mist is dispersed with the heate of the sonne, as smoke is consumed in the aier, as duste is blowen and scattered abrode with a puffe of winde, as the nyght geueth place to the bright day, and as darkenes vanisheth at the clere light of the sūne. Contrariewise where the worde of God can not yet geat any entrie to take place, ne the bookes of holy Scripture obtein to be published to the people, what iye doth not see, and what Christian hert doth not lament and blede, to consider in what blindnes, supersticion, errour, vnquietnes of consciēce and trouble of minde, the sely people doe liue? It is therfore no smal benefite that suche persons do to a common weale, which are willingly trauaillers in this kind of writing. For as for newe bookes of trifleing vanities and profane argumentes we nede none, there are daily so many writen: but to haue such weorkes made common to the publique vse of ye vnlearned multitude, as are the principal best, & haue ben written by noble Clerkes of vndoudted learning, knowlage, and godlines, therin consisteth such a publique benefite, as (if I should not now be suspected & demed to hunt for my selfe) is in mine estimacion, worthy publique thankes and regarde. For (as Erasmus in his third booke of Apothegmes, aswel by a sapient aunswer of Socrates, as also by two other preatie stories, the one of Leonicenus and thother of William Warham late Archbishop of Cantorbury doeth declare) muche more good, and a much greater benefit to a common weale doeth such an one, as translateth or composeth any frui [...]tful booke or traictise, which by going abrode throughout a whole Royalme may profit all pastours, curates studentes, & al people vniuersally: then any man is hable to do by preaching teaching, or geuing instruccions to one cōpany alone, or in one place or countrey & no mo, though he should neuer so rightly, neuer so diligētly, or neuer so cūningly doe the same. Now besides that such a translatour trauaileth not to hys own priuate commoditie, but to the behoufe & publique vse of his countrey: besides that the thing is such as must so throughly occupie and possesse the dooer, and must haue him so attent to apply that same exercise onely, that he may not during that season take in hande any other trade of busines whereby to purchase his liuing: besides that the thing cannot be doen without bestowing of long time, great watchyng, muche peines, diligente studye, no small charges aswell of meate, drinke, and bookes, as also of other necessa [...]ies, the labour selfe is of it selfe a more peinful and a more tedyous thyng, then for a manne to wryte or prosecute any argumente of hys owne inuencion. [Page xii] A man hath hys owne inuencion readie at his owne pleasure without lettes or stoppes to make suche discourse as his argument requireth: but a translatour must of force in manier at euery other worde staigh, and suspend both his cogitaciō and his penne to looke vpon his autour, so that he might in egual time make thrise so muche, as he cā be hable to translate. But whether of both a man shal apply hymself to doe, he can in the meane while dooe nothing els, he cannot-duryng the season bestow himselfe on any other occupaciō for his liuing, & his necessities & also charges in the meane time neuerthelesse dooe growe aswel as other mennes. Wherof it cometh to passe, that a noumbre of suche as would be right willing and diligent to dooe good in the commō weale with this kinde of seruice: yet through defaulte of necessarie maintenaunce, cannot: and certain that hath both liuing & vacaunt time enough, for as muche as they see the paines of this trauile so great, the hyre nothing at al, and the capciousnes of some maligners against the trueth, so readie to depraue the diligent laboure of studious writers: are for the moste parte of thē better contented (according to the accustomed prouerbe) to plaie for naught then to weorke for naught. And by this meanes lye almoste all good bookes hidden from the people, & al disciplines vnknowen. But thus hauing vnder the gracious sufferaunce & correction of your Maiestie shewed my poore opinion, I su [...]cesse any ferther to traict of this mater, leste I myght seme to speake as myne owne frende, whiche in dede I doo not, in so muche that hauyng your Maiesties benigne fauoure therunto, I mind and entende no lesse, then al my life enduring either in wryting or translating, to employe my simple talente, according to the porcion whiche it hathe pleased almightie god to measure vnto me: Albeit in this present weorke, nothing it is that I doo or iustely maye take vnto me as mine acte, sauing the translacion of the paraphrase vpon Luke, and the digesting and placing of the text throughout all the ghospelles, and the actes (except the ghospel of Marke) to thentent the vnlearned readers maye perceyue where & how the processe & circūstaunce of the paraphrase aunswereth to ye texte, & how it ioineth therwith. Which my rude & grosse doyng if it may please your highnesse for the respecte of my good wil and honest zele to pardone (for as for thanke I confesse my selfe to haue worthily deserued none for so rude a thing:) your Maiestyes benigne & gracious fauour shall be vnto me suche an encouraging & spurre towardes ferther industrie: that emōg the riche iewelles of other better learned mennes studies, who haue aboūdaunce of treasoures to cōferre & bestowe to the publ [...]que edifiyng of the ignoraunt people, I shall at no time be [...]lacke euen of my penurie and scarcitie to bring my poore ferthing also, & to cast it into the cōmon boxe of helpyng the ignoraūt multytude towardes more knowelage of god. For truly there is none so good, so sure, ne so ready a waye to plante the knowelage of God in mennes hertes, to engraue in mē true loue & obedience towardes their Princes and rewlers, to rote vp idolatrie & supersticiō out of mēnes stomakes, to bring the people in ye good mind to detest & abhorre al kinde of naughtines, to bring al folkes to a perfeict securitie of cōsciēce in Christes bloud, to reduce the people to an vpright trade of Christian religion: as to fede their gredie houngre and thirst of Christes righteousnes, with the Bible, with suche godly omilies, and with this paraphrase and other like bokes of wholsom doctrine, as your Maiesties zele [Page] and deuociō towardes god hath alreadie moued you to do. For of this yong and grene foundacion being yet very newly laied, thus much good edifying hath already growen in all persons consciences: that blasphemie, periurie, mourdre, thefte, whoordome, making of affraies, and other abhominacions are more detested, then they were in the blinde worlde very late yeres gone: which is a token, that Christ beginneth to dwel emōg vs. For as Christ groweth, so shal vice weare away. And by egual degrees shal the loue of vertue and the hatered of vice grow in our hertes. A great mayny that haue hated matrimony, and yet haue not hated fornicacion, inceste, and aduoutry, begin now to abhorre and manifestly to flee these and other like pestilences, and to exercise the contraries. Which thing if some persones shal percase deny, and affirme to be otherwise, truely in mine opinion it is not so, but because it is in so great a numbre emended, looke where suche corrupcion stil remayneth, there doeth it better and more notably appere, as straunge thinges are commonly more wondred at. For al good and godly folke doe now wondre, that, Gods worde being spred abrode & being now almoste in euery bodies hand and mouth so common, there should be any creature in whome any of the enormities afore mencioned shoulde reigne. But by Goddes grace and your Maiesties most holsome prouision it is to be hoped, that through this salue of Goddes woorde, and other deuoute weorkes for declaracion of the same sette foorthe to the people, if any shepe eyther be scabby, or els doe yet ren astraygh: the same shall by the right ledyng of the head belle weather theire Prince, and by the whystle and voyce of their good Pastours, be reduced to suche a concorde & vniformitie, that they wil full and whole goe the streight pathway of Christes doctrine, vntil (according to his promisse) there shal of vs al be but one folde, and one shepeheard, as your most excellent Maiestie by setting forth suche bookes as may edify your people of all states and degrees in the knowlage of goddes woorde & in innocencie of life doth labour to haue it. Whiche your godly purpose and desire (if I may with your gracious pardone saye myne opinyon) I verayly suppose that no creature is of suche wicked herte to hindre, except if any such there be, (whiche thing God of his great mercy and grace forbid) that would not with his good wil haue your highnesse so wel to prosper, flourish, and growe, as to the honoure and glory of God, to the coumfort and reioysing of all your wel willers, to the terrour and drede of all your foes, and to the welth and honoure of all your Royalmes and dominions (God be thanked) ye nowe dooe. And doubt you not moste excellent Soueraygne, but that so long as your Maiestie by the aduise and assistence of your sayde most dere vncle and the other your moste honourable Counsailours, shall tendrely seke and setforth Gods glory, framing and trayning your people to walke in his preceptes: so long wil God prosper you in all affaires, who can no more be false of his promisse, then he can ceasse to bee God. If ye reade the fifth chapitur of Iosue, and the fifth chapitur of Iudith, (besydes many places moe aswell in the bookes of the kinges, as also in other bookes of the Scriptures) ye shal plainly finde how merueilously God protected, saued, prospered, and preserued the people of Israel, so long as they walked in his preceptes truely & sincerely wurshipping him and keping his lawes, againste all the force and vyolence of all their enemies, were they neuer so innumerable, neuer so puissaunt, neuer so [Page xiii] well appoynted for battayl, nor neuer so fierce. In the fifth chapitur of Iudith emong other notable testimonies of Gods tendrenes ouer Israel, and by their example ouer al such as truely serue him, it is conteined, that whan worde came to Holofernes, Prince and Captain general of the warre of the Assirians vnder the king Nabugodonozor, how the children of Israel prepared themselfes, to make resistence against him and his armie Royal, and he demaunded many questions of the Princes of Moab & of the Captaines of Ammon concerning the power of the Israelites: Achior the Captaine of all the Ammonites, whan he had in a long processe declared vnto Holofernes how wōdrefully Israel, whan they truly serued god, had euermore from tyme to tyme been preserued, and had preuayled againste all their enemies, and contrarie wyse howe God had alwayes plagued them whansoeuer they fell from hym to wurshippe false Goddes: thus doeth he conclude and knitte vp his oracion. Therefore my lorde (sayth he) make diligent inquisicion: If this people haue doen wiekednes in the sight of their God, than lette vs goe vppe against them. For doubtlesse their God will deliuer them into thy handes, and subdue them vnto thy power. But yf this people haue not displeased their God, we shall not be hable to withstand them. For their God will defend them, and so shal we be a shame to al the worlde. &c. I therfore with all tendrenes of herte, beseche almighty God that this your godly purpose of setting forth the worde & glory of god, (wherunto his moste holy spirite, first moued your most noble father, and hath now more strongly and effectually wrought thesame in your Maiestie,) may neuer slacke. And than I nothing doubt, but that, according to the most earnest and the same vnceassaunt prayers, not onely of all vs your most feithful louing subiectes, but also of all other good and godly people, he shal in al thinges most prosperously continue your most noble and most gracious Reigne ouer vs, pouring and heaping into you, as into a vessel of singular prerogatiue peculiarely chosen, the right & true administracion of his lawes and of your common weale, which by hys special grace he gaue vnto Moses and vnto Iosue: the like testimony of feithfulnes,Exod xviii Deu. xxxi. & Iosua. iii & iiii. &c. i. king. xvii iii. king xiii iii. king. iii i. Par xiii. iii kyng. x [...] &, ii Parall xiiii, &, xv, and of being a manne chosen after his owne hert, which he gaue vnto king Dauid: the singular gift of wisedome richesse, magnificence, and renoume, wherwith he notably aboue al others endewed king Salomon: the fortunate and prosperous successe in battayl (if necessitie of war must come vnto you) that he sente vnto Abia: no lesse integritie and purenes of liuing ioyned with effectual taking a way of supersticion, then the scripture reporteth of good king Asa: the same grace to set your people in good ordre, and to constytute echewhere within youre Royalmes and dominions, prudent, vpright, and discrete Magistrates to minister iustice, and to haue God with you in al affaires therfore, as we reade of noble king Iosophat: the like prosperitie and continuaunce of most victorious reigning that God sent vnto Ioathan king of Israel: the like addicion of yeres to your natural tyme,ii. Parali [...], x [...]i, &, xviii iii [...], king xx &. ii parali. xxvii.iiii. king. xx. that Ezechias had: and finally the luckie and prosperous olde age, which God gaue vnto Abraham, with semblable happe for propagacion of sede for your succession by suche a noble Sara as may be a condigne spouse to be coupled with so noble a King. Wherunto al true Englishe heartes that shall fortune to reade or heare these presentes I doubte not wil with one voyce saye. Amen.
THou hast here, good Christiā reader, the paraphrase of Erasmus vpon ye gospel, that is to say, a treasour & in manier a ful library of all good diuinitie bookes. For whatsoeuer thing any of the auncient doctours of the church left behind him, whatsoeuer in any catholike writer is conteined, whatsoeuer any notable good exposytoure hath sette foorthe for the sincere & playne declaracion of the new testament: the pith and substance therof hath this man with a clerkely iudgment compendiously and briefly, as it were in a summe, couched together in this one weorke. Neither was there euer any weorke so easy to be vnderstāded of the reader, which hath more cunning shewed in it, as by his owne annotacions vpon his trāslacion of the new testament it may euidently appere, in which annotacions he approueth & declareth himselfe with such diligent obseruacion and marking to haue perused al libraries, al writers, al bookes: as very few studentes dooe vse to reade and labour any one autour in any one particuler facultie or discipline. Accepte this autour therfore, deuout reader, and with glad wil enbrace so profitable a meane & instrumēt, wherby thou maist (without any ferther trauail then onely reading marking, & bearing it away,) so easily attain to the clere vnderstanding of ye gospel. Reade it with a pure & a charitable hert & with a single iye void of al maner parcialitie of affeccion or of enuy: & thou shalt espy therin such edifying, as may be mete for thy state of knowlage & aptitude or capacitie, what euel it be. For like as in ye most holy & blissed testamēt there is both pappe for yoūg [...]inges in the feith & in the knowlage of Gods worde, and also sounde meate for such as are wel entred & hable to broke higher thinges: euen so in this auctour, are al thinges aptly tempered to enduce & traine the grosse & the rude multitude aswel of Curates & teachers▪ as also of other priuate readers: to fede ye weake with such doctrine as they are hable to receiue: to sharpen and make eagre such as are hungrie of ferther knowlage: & to minister vnto the learned or eloquēt teachers, matier sufficiēt wheron to groūd much profoūd & the same right Christiā doctrine. Accept it willingly & rendre thā kes first to God, who of his infinite mercy & grace hath in these our daies sēt such a numbre of suche good writers (and emong them Erasmus as one of the chiefe and principal) not onely to geue clere light, but also to open a way vnto the pure & perfeict knowlage of Gods worde: and than to your moste excellent Soueraine good king Edward the sixte, who emong the other his most princely and most Christian actes, doeth so soone and so effectually begyn first with the promoting of Gods worde and glory, being the fountain and ground of al good successe, welth, and prosperitie: and thirdly to Quene Katerine by whose good meanes and procurement this present weorke hath been by soondry mennes labours turned into our vulgare toung, wherby the kinges Maiestie, (whose principal desire & trauail is to doe all thinges [Page xiiii] possible, wherby his most tēdrely beloued subiectes knowlage may be ferthered, their conscience slaighed in a sincere doctrine of Christ, with a perfeict framing & confirming of the same in a good conuersacion of life,) might by hauing so notable a good matier in redinesse be the better occasioned to put forth so fruitful an exposicion of the gospel. For a paraphrase is a plain setting forth of a text or sentence more at large, with such circumstaunce of moe and other wordes, as may make the sentence open, cleare, plaine, & familiar, whiche otherwise should perchaunce seme bare, vnfruitful harde, straunge [...]ough, obscure, & derke to be vnderstanded of any that were either vnlearned or but meanly entred. And what is this, but a kinde of exposiciō, yea and that of the most p [...]hthie and effectual sorte? How muche therefore art thou bound deuout christian reader, (and especially ye priestes, and Curates that either haue not ben brought vp in studie of letters & of diuinitie, or els haue not such store of bookes, as may be sufficiēt for mainteining of your studies) how much are al ye bound (I say) vnto the kinges moste exellent Maiestie and his most honorable & worthy Counsaillours, who of a speciall regarde and cōsideracion of the ignoraūce & defaute of litterature (which hath reigned in most part of ye Clergie of England aswel to ye great detriment, harme and decay of religion in the christian flockes to their spiritual charge cōmitted, as also to their owne intolerable peril and daungier, whan at the general day of accoumpt and audite to be made at the throne of God, it shall bee required at their handes how and what they haue taught to the ignoraunt multitude, for whose solles (as touching their institucion in the feith & in the lawes of God) they must answer before a rightful iudge, whome no mā shal be hable to corrupt, beguile deceiue, or escape) haue by their most good policie founde a meanes, howe both ye and all the people may with a great dele lesse time, study, labour, yea & also charges, then were won [...]e to be bestowed in playing at tables, boules, cardes, & other vnlawful games, haue in a few leaues a whole library of good doctrine, both for the priuate edifying of euery one particularely, and also for the enstruccion & teaching of eche other in common. Whatsoeuer ignoraunt person is desirous of knowlage, & can be contēted to learn: whosoeuer is not of an hert so indurate but yt he can abide such good bookes, as may further Christes doctrine, whosoeuer is not of an extreme malignaunt stomake against the due setting foorth of Gods worde: whosoeuer is not such an enemie to ye glory of God, that he enuieth the benefit of Christes bloud vnto England: whosoeuer is not eyther of such blindnesse that he cannot see the trueth, or of such peruerse & froward malice that he wil not, or of such cancard obstinacie that he wil against the spirite and against his conscience wilfully withstand & resist al good thinges which may induce men to the knowlage of God: whosoeuer doth not hate the light of ye gospel: whosoeuer is in his herte a fauourer of the trueth, and of the kinges Maiesties most godly procedinges, hath no lesse cause but to enbrace Erasmus, whose doctrine the most & best parte of al Christiā Royalmes & vniuersities hath euermore allowed & iudged to be consonaūt to the truth, & also is boūd with immortal thankes to pray for the kinges most excellēt Maiestie, for this his most gracious setting forth & publishing this present weorke to the vse of such as haue nede therof. And where the sayd Erasmus fer otherwise then a great nūbre of ye scholastical sorte, & other vnlettred expositours [Page] of these last blind seasons, hath written these his paraphrases in as ornate a stile as he hath the most parte of hys other volumes: is not (as some barbarous bloundreers haue for safegard & defence of their owne poore honesties alleged) a thing vnseming for bookes of holy scripture matiers. For diuinitie like as it loueth no cloking, but loueth to be simple and playn, so doth it not refuse eloquēce, if the same come without iniurie or violacion of ye truth. For who writeth more ornately then the Greke diuines, Basilius, Gregorie Nazianzene, Theophilactus, Chrisostome? or who in laten more elegauntly than Lactancius▪ Hierome, and diuers others? Albeit in this English paraphrase the translatours haue of purpose studied rather to write a plain stile, then to vse their elegācie of speche, partely because there cānot in al pointes be expressed in the English tong the grace that is in the laten, much lesse (of my self I speake) the plesauntnesse that is in the stile of Erasmus, a man of moste excell [...]nt learnyng and exquisite eloquence in this kinde (thoughe in dede not altogether a Ciceronian, but yet feact, pleasaunt, swete, elegaunt, & sensible) & partely because there was a special regarde to be had to the rude and vnlettred people, who perchaunce through default of atteigning to the high stile, should also thereby haue been defrauded of the profit and fruict [...] of vnderstanding the sence, which thing that they might doe, was the onely pourpose why it was first translated, and now by the kinges most excellent Maiestie willed to be read. For as for the learned are hable enough to helpe themselfes without any translacions at al. Neither are these translacions to be depraued, because some reader would perhaps otherwise haue turned sōe thinges then he shal here rede it. For no two enterpreters there bee, that in translating out of any one tong into an other, would agree in al pointes of stile or enditing, as (best for this purpose) it may appere by the auncient fathers of the Churche, whose allegacions of places of holy Scripture, moste commonly varie in wordes, & agree not but in sense. And the same interpreter that would haue translated some part hereof better thē it now is, would in some other poinctes perchaunce haue doen i [...] wurse. Therefore euerie mā ientilly take and interprete an others labours, & beare with his infirmitie, if not in consideracion of his studie & trauail, yet at lestewise for respect of his good zele & godly entente to ferther knowlage. If it come to the handes of suche as can and wil without disdeigne or arrogancie take his penne and emend any thing that his good and vncorrupt iudgement shal see mete to be corrected: I suppose that besydes the rewarde of God, & the publique thankes of his countrey, he shal also priuatly deserue and receiue immortal thā kes of the translatours, whose desire is to haue it wel. Neither do I suppose any to be of such mind that he would disdeigne or be greued to see his thing bettered, as in this great weorke some thinges are in dede here & there other wise penned, then the firste translatours wrote it. For thys is a common weorke of building, to the which are hired many sondry men of occupacion: and in case some man be making a doore, a windoore, or a frame: though an other of the same occupacion put his hande to the bettering and perfeicting of it, yet is not the so dooyng any displeasure, nor cause of grutche to the other: but rather a beautifiyng of his dooing▪ & a cause of rendreing thankes to the partie that of good wille and zele without presumpcion, did put hys helping hande to a good purpose. And sembleably in this commō weorke of [Page xv] the gospels vineyarde (for asmuch as euery labourer hath his iye directed to the onely marke of setting foorthe the glory of God, and hys moste holy worde,) no man meaneth any rebuke or derogacion to his felow, whan he emendeth something that was to be refourmed or altered: but rather semeth to craue the like help of the other agayn in his owne doinges, because it is euident that any man can ferther see, and can be a more indifferent iudge in an other mannes doinges, then he can be in his owne. Geuing therfore firste laude, prayse, and thankes to God for all his giftes, and than to our moste excellent king Edwarde the sixth for so gracious accepting, fauouring, and mainteining honest and godly studies: leat euery man employ his good talentes that God hath geuen him, to the publique vse of seruing and prof [...]ting his countrey, & to the common edifying eche of other in Iesus Christe our Lorde: to whom together with the father and with the holy ghoste, be all honour laude, and glorye worlde without ende.
Amen
WHere your excellent highnesse, moste gracious Quene Katerine, sen [...]e the time of your firste calling to the estate and dignitie of espousal & mariage with the moste noble prince that euer reigned, King Henry the eight, hath neuer ceassed by all possible meanes that in you might lie, to minde, to auaun [...]e, and to encrease the publique commoditie and benefit of this common weale of Englande: I finde on euery side so great▪ and the same so worthy matier of gratulacion, and thankes geuyng vnto God, that I cannot tell on whose parte fyrste to commence and begynne the same: whether on your owne behalfe, whome God of his goodnesse did for your singuler and thesame most notable vertues, without any your expectacion or hope, soodainly putte in Kyng Henries mynde to chose, call, and auaunce to the dignitie and estate of a Quene: or on kyng Henries partie, whose good happe it was, so aptly to choose suche an one as shoulde afterwarde bee a feithfull and continuall coadiutrice vnto hym, in all hys moste deuoute and godly procedinges concerning the knoweleage of God and his woorde to bee sette foorth to the people: or els for Englandes cause, to whose publique benefite and edifying in true religyo [...], all these your vnc [...]assaunte peynes and trauayles doe finally redounde. Leauyng therefore the prosecucion of so large a mattier as neither my slendre witte can wel contryue, nor my rude penne is hable to wielde: I shall at thys presente onely thanke God in you, & you in God, for causing these Paraphrases of Desiderius Erasmus of Roterodame vpon the newe testament to be translated into Engilshe, for the vse and commoditie of such people, as with an earnest zeale, and with deuout study, doe houngre and thirst the simple and playne knowlage of Goddes worde: not for contencious bableing, but for innocent liuing: not to be curious searchers of the high misteries, but to be feithfull executours and doers of Goddes biddinges: not to bee troubleous talkers of the Byble, but syncere folowers of Goddes preceptes therein conteined: not to bee vnreuerent reason [...]rs in holy scriptue, for vain setting out of the [...]r peincted sheathe: but to bee humble and lowly weorkers of Goddes glorie: not to bee curyous dysputers in the ghospell for the defence and mayntenaunce of theyr inordinate lustes and carnall lybertie, but to bee vpryghte walkers in holy conuersacyon of lyfe in the rule of the ghospell prescrybed. Which kinde of doctrine, forasmuch as no one wryter hath laboured in all poynctes and behalfes more vncorruptely or more playnely to ministre vnto the symple reader, then thys authour by a perpetuall dyscourse and continuacion of the texte doeth: your highnes vndoubtedly in procuring the same [Page xvi] to be turned into English, hath not onely after a most godly sorte bestowed your charges: but also hath in the thingselfe doen vnto the commen weale a benefit by so many degrees surmounting and passing any other act of your great largesse and benignitie, as the soule is better then the body, as spirituall edifying is aboue temporal supportacion, as gostly foode and coumforte excedeth corporall reliefe or cherishing, and as heauenly treasours excell all worldely giftes or richesse. And in that your highnesse for the more spedy expedicion of your moste godly purpose to bring Goddes woorde to the more light, and to the more clere vnderstanding, distributed this weorke by porcions to sondry translatours, to thentent it might al at once be finished, ife the deuout English readers any long time defrauded of so fruitful and so profitable a weorke: ye haue therein, moste gracious Ladie, right well declared both how much ye tendre Goddes honour, and also how earnestly ye minde the benefit of your countrey. Whiche your countrey, what they are not able in facte with condigne thankes to requite, dooe and euer will, (as they are moste bounden) supply with perpetuall commending your highnes to God in prayer, wh [...]che I thinke to be the onely rewarde ye looke for or desire. As touching the translacions (because they are of soondry personés dooinges) though there appeare in them some dyuersitie of style and endicting: yet is there in the whole weorke no contrarietie of doctrine. Though euery translatour folow his owne veyne in turning the Laten into Englishe: yet doeth none willingly swerue or dissente from the minde and sence of his autoure. Albeit some goe more nere to the wordes of the lettre, and some vse the libertie of translating at large, not so precisely binding themselues to the streight interpretacion of euery woorde and sillable, (so the sence be kept:) yet dooe they all agree (euery one as his veyne serueth him) in feithfully rendreing the sence of their booke. So that if any persones there be either of such high conceipte and opinion of themselues that they can like no mannes doinges but their owne, or els of such vinentlenesse that they wil not well interprete simple mennes doynges, whiche themselues can for the moste parte sooner finde faulte withal then emende, or els of such morositie and way wardnes that their stomakes cannot beare with any other mannes labours, be they neuer so honestly entended or bestowed: such are in this behalfe rather to be contemned and left to their insolent dis [...]eignefulnes, then either to be pacified or aunswered vnto. The partes of deuout readers are, with immortall thankes to receiue and take the fruicion of honest and godly studies: the office of learned men is, without deprauing or derogacyon of other mens diligence, & without any arrogancie on their owne behalfes, to employ their good talentes to the pu [...]lique behoufe of their countrey, and to the furtheraunce of godly knowleage: the office of euery studious and diligent writer is, to haue his iye directed so the oublique vtiliti [...] onely, and than to thinke his vpright wel doinges a sufficiente price & rewarde of themselues, and so without respect of any worldely rewarde or thanke, so referre the fruite and successe of his labours to God the mocioner, the authour, and the weorker of all goodnes. As touching Erasmus and the doctrine that his bookes dooe sowe, although I haue before this time somewhat sayd aswel in my preface vnto your highnes before the paraphrase vpon the ghospel of Luke, as elswhere: yet can I not omitte thus muche to say in hys defence, that in case anye [Page] persons bee enemies to Erasmus wryting▪ it procedeth more of their enuie, of their vnquietnes of minde, and of their hatered against the light and grace of the ghospel clerely now arisyng and plenteously spreading it selfe abrode, then of any faute or iust deserte in Erasmus. Whoso wincheth and kiketh at the gospel, in dede cannot but spurne at Erasmus, who hath with incomparable study & trauail shewed himselfe a diligent labourer in Christes vineyard. And truely whomesoeuer I perceiue to be an eagre aduersarie to Erasmus writinges, I (as my poore iudgemente leadeth me) cannot but suppose the same to be an indurate enemy to the gospel, which Erasmus doeth according to the measure and porcion of his talente feithfully labour to sette foorth and promote. But lyke as whan manne is in a feure, or with any other greuous infirmitie distempered, the better that the drynke is, the wurse it ta [...]teth in his mouth: so whan the herte is corrupt with malice and hatred of Gods trueth, the better that the doctrine is, the more it offendeth. Sore iyes cannot abide the bryghtenesse of the sunne, nor a corrupte hearte the clere veritie of Gods woorde. Persons indurate are the woorse for reading of holy scripture: neyther dooe they of any thing take more occasion of slaundre and offence of conscience, then they dooe of holy scrypture, whereby their conscience shoulde be edified. Some there be of suche malicious hardnesse of herte, that they can abide neither booke, ne teaching, ne reading, ne any thing els, that may helpe or emende the ignoraunt peoples knowlege. And suche, because they woulde lette and stoppe Goddes glory, depraue all good thinges, and pronounce them to be naught. But suche are in this behalfe not to bee passed on, ne to be hearde. For as a body corrupted with yll humours or diseases, the more and better that it is nourished with good meates and drinkes, the wurse it is: so a cankarde stomake and a wieked hert, the more holesome doctrine that is ministred vnto it, the more it is indurate, the more doeth it enuie the publique vtilitie vnto men▪ and the more dooeth it striue, and wrastle against the veritie. Pharao was neuer more eagre in persecuting the people of God, thē whan he was by dayly plagues and miracles most of all prouoked te conuerte. The Pharisees neuer more furiously, swelled, ensourged, or raged against Christ, then whan he alleaged holy scripture vnto them, or brought againste them the testimony of theyr owne lawe which they coulde not deny. The scripture of God is all good and godly, yet like as the same to the good spirite is a sure porte of tranquillitie and peace, so is it to the wieked conscience a stumbling blocke, and a stone of offence. Out of one and the same floure the Bee gathereth honey, and the spider sucketh venome: so great diuersitie of operacion there is in good and ciuill natures. And the common faulte that malignaunt persones doe allege against the publishing of Goddes worde in the mother tongue, and against the setting foorth of holesome and godly exposicions vpon the same, is, that suche bookes cause sedicion against the doctrine, and than lay their facte to the doctrines charge. This hath euermore hitherto ben the practise and conueighaunce not only of the Romish Pharisaical sorte, but also of the auncient enemies of Goddes trueth, euen from the beginning. Neither haue this malicious generacyon euer as yet vsed any other way or coulour to deface the trueth, to let the good proceding of Gods worde, or to sliere and prouoke the indygnacyon of Princes and Magistrates agaynste the publishyng, or [Page xvii] agaynst the true preachers and teachers therof: but onely by allegeyng that it wyll mooue sedicion and teache errour: where in dede Goddes woorde is (as ye would saye (a perfeicte touchestone whereby to fynde out and to trye suche cancard stomakes, as would fain rebelle & moue sedicion, and would gladly haue it so to bee. For otherwyse a great wonder it were, and a veraie straunge thing, if the woord of God, or this paraphrase, or any other lyke godly exposicion of the ghospell (whiche is in sense none other but the doctrine of Christ and of his Apostles) should corrupt the readers or teache errour, or moue sedicion. God and his moste holy woorde is altogether peace, vnitie, concorde, and perfec [...]e charitie. Goddes woorde teacheth none other doctrine but peace humilitie, subiection, and so muche obedience to the Princes and Magistrates, as the Romishe Babylonians would not by their good willes haue to be put in the heades and hertes of the ignoraunt people. But this colour haue the enemies of Goddes woorde euermore vsed to suppresse the ghospell. So did they by all the Martirs, so haue they doen by the true preachers, so did the olde Iewes by the auncient prophetes of God, and so did ye old Pharisees by Christ himselfe, whose moste grieuous crymes were, that he drew al the worlde after hym, that he taught and sowed erroneous doctrine, that he seduced the people, and that he made hymselfe a kyng. And the malicious Iewes layed to Paules charge, that he begoonne to be a sedicious moouer of rebellion against Ceasar: not that the thyng was so in dede, but because thesame was a cockesure waie to make al obedient people hate the ghospell, and to prouoke the rew [...]ers & Magistrates to suppresse it. But the lorde, who of his mercifull goodnesse hath of late sent out the clere radiaunt sunnebeames of his holye woorde and veritie to shyne ouer all christen regions, will (I trust) so continue the light of the same, that the simple flocke shall bee hable to discerne the spirites of men, & liuely to know the vngodly maligners, whiche by cauiling and deprauyng all good thinges, dooe wrastie and strougle (as muche as in them lieth) to kepe the ignoraunte multitude in blidnesse. In the meane time all the simple Englishe congregacion, is bound continually to praye for your highnes, that haue for theyr vse and behoufe procured the translacion of this present paraphrase vpon the ghospell of Mathew, and vpon the residue of the newe testament, wherby they may with a more coumfortable and pleasaunt readyng in theyr owne mother tounge, bothe encreace from daye to daye in [...]nowelage, and also continually bee edified in true religion, nouzeled in right opinions, trayned in sincere doctrine, and confirmed to walke in perferct innocencie and integritie of a true Christen lyfe accordyngly.
¶ The lyfe of sainct Matthew writen by Hierome one of the auncient doctours of the Churche.
MAtthew whiche was other wyse also called Leui, beyng of a Puplican made an Apostle, first of all others composed and wrote in Iewrye, the ghospell of Christe in the Hebrue tounge, for theyr behoufe and cause, whyche beyng of the circumcision had beleued: whyche ghospell what person did afterwarde translate into Greke, it is not verai certaynly knowen. But truely the verye Hebrue selfe is had euen vntill this presente daye in the librarye of Lesarea, whyche librarye Pamphilus the martyr did with all possible studiousnes set vp and make: And I my selfe also had the same ghospell of Matthew in Hebrue, lente me to copye it out, of the Nazarites, whyche in Beroea a citie of Syria, doe vse thesame booke. Wherin is to be noted and obserued, that whersoeuer this Euangeliste, eyther in his owne person, orels in the person of our sauiour, doethe vse any allegacions of the olde Testamente, he doeth not folowe the auctorite of Septuaginta, that is to saye, of the thre score and ten translatours: but of the Hebrue. Of whyche sorte are set these two citacions here ensuyng. Out of Egypt haue I called my soonne: and For a Nazarite shall he be called.
AMōge the innumerable benefites whiche we haue receiued of almighty God, most worthye and excellent Princesse, there is none in myne opiniō for the whiche we are more bounden vnto his merciful goodnesse, then for that it hath pleased hym more clearely to illumine vs of this age with the knowledge of his holy woorde, then our forefathers and elders. For who knoweth not how long this realme hath bene miserably seduced through ignoraunce of the Scriptures? Who, euen amonge the vplandishe, perceyueth not what intollerable abuses haue bene vnder pretence of true religion, and Godlynesse, mayntayned in this Churche of Englande, tyll suche tyme yt God of his infinite mercy, sent vs a newe Iosias, by whose righteous administracion, and Godly policie, the light of Gods worde that so many yeares before was here extincte, began to shyne agayne: to the vtter extirpacion of false doctrine, the rote and chiefe cause of all such abusiōs? This Iosias is our mooste redoubted soueraigne Lorde Kyng Henry theyght, a Prince garnished with so many excellent gyftes of grace, nature, & Fortune, that he is in very dede, & therfore mooste worthely called, the perfite mirroure, & pearle of all Christen Princes. To wade here in the prayse of his princely qualities, & noble actes atchie [...]ed to Gods honoure, and the publique weale of this realme, is not my purpose, for that I knowe it to be an enterpryse farre exceadyng the compasse of my symple learning, and barrayne eloquence: But onely to declare howe muche we are bounden, chiefly vnto God, and nexte vnto his moste excellent Maiestie, yt we haue the Scriptures in our mother tōgue, & are cured of our olde blindnesse by the medicine of veritie. For nowe hauing our spirituall iyes opened, and daily receyuing into the same the cleare light of Gods worde, we begyn to see, & perfectly to knowe our onely sauiour Iesus Christ: whome to knowe is euerlasting lyfe and saluaciō. But so longe as the saide Scriptures were hyd, and kept from the knowledge of the people, fewe knewe Christ aryght: and none lesse then they, who appeared to be the chiefe professours of christian religion. For what els is it to knowe Christ, but to knowe and confesse that of him onely, and by hym cummeth oure saluacion? that by h [...]moure good dedes are acceptable vnto almyghty God the father? that by him the fathers wrathe is appeased? that by him we be enfraunchised from the captiuitie and thraldome of the deuell? and to be shorte, that by hym [Page] we are adopted and chosen to be the children of God, and enherytours of the kyngdome of heauen? Whoso knoweth Christ aryght, surely beleueth to attayne saluaciō by him onely, who saythe: Cum vnto me all ye that do trauaile, and are charged, and I shall refresh you. The very office of Christ is to saue: & therfore he was called by the high wisdome of God (Iesu) that is as muche to say, as a sauiour, because (so saythe the angell in Mathew) he shall saue the people from their sinnes: So that it appeareth hereby how greatly they are deceiued that thinke to be saued by any other waye or meane then by Christ, or that make thēselues quarter sauiours with him, ascribing any parte of their saluaciō vnto their owne workes and deseruinges. Nowe howe could Christ be knowen aright, that is to say, to be our onely sauioure and iustifier so long as the scriptures were shut vp, & kept from the people: And Legenda aurea, with such like trūperye lay open for them to passe the time withall, and reade in stede of the byble? For this cause chiefly, and also for lacke of good preachers, to preache and teache the truthe, it came to passe, that he was almost cleane out of knowledge in this realme, insomuche that (during the tyme of this great ignoraunce and blyndes) many a thousand putte more confidence of soule healthe in workes that were but of mennes phantasying, as in pardons, in pilgrymages, in kyssing of relyques, in offeryng to saintes, in halowed beades, in numberyng of prayers, in mumblyng vp of psalmes not vnderstand, in the merytes of those that called them selfes relygious, and in other lyke thynges, disalowed by god, and his holy word, then in Christe thonly auctor, as is aforesayde, of mannes saluacion. But nowe that by the gracious permission of our sayde soueraigne Lorde, the scriptures are open for euery man to read soberly, and reuerently for his owne edifying in vertue and godly lyuing, it is right well knowen that the foresayd abusions were doctrines of Antichristes inuencion, and not of god: and that al such as teache any other waye or meane to attayne saluaciō, then by hym who sayth: I am the waye & veritie, are false teachers, seducers, and liers. Nowe do the commaundementes of God no lenger giue place, as they were wonte to do, vnto mans tradiciōs. Now haue we learned what is our dutie to God, & what obedēice we owe vnto our price, gods chief minister, and supreme head in earth of our churche & cōgregacion. Now is idolatry, hipocrisy, and supersticion, [...]eane plucked vp by the rootes, and true religion euery where planted. Nowe is false doctrine exiled, & Gods worde truely setforthe and preached. Nowe hathe England cleane forsaken Antichrist of Rome, the greatest enemy of gods holy worde, with al his moste vngodly deuices, and diuilyshe inuenciōs. And all this came of the mere mercy and goodnes of almygty god towardes vs, who vndoubtedly for thasserciō of his holy word, and the delyueraūce of vs his people out of captiuitie, ignoraunce, and blydnes, hathe raysed vp in oure tymes thi Christen Iosias, and ioyned vnto the same by most lawful matrimony youre noble grace, a Lady, besydes other speciall gyftes, and singuler qualities, wholy geuen to ye study of vertue and godlynesse. Wherfore all England hathe iuste occasion to reioyce at this youre graces honorable aduauncement, yea rather hyghly to thanke god that our moste gracious soueraigne hathe matched himselfe with so vertuous a Lady, in whome is the very expresse resemblance of all his maiesties excellent vertues, but specially of that his graces ardent zele, and deuocion in fauouryng and setting forthe of Gods word, the mother of all ioyful prosperitie. [Page ij] A manifest argument wherof besydes many other, is that your grace so muche desyreth to haue the Paraphrases of the renoumed clerke Erasmus of Roterdame vpon the new testament (a worke very fruitefull and necessary for the true vnderstandyng of this parte of holy scripture) tourned into Englishe: and for the xploiture and spedy accomplishement of this your graces most Godly desyre, hath (as is sayde) commaūded certein well learned persōs to translate the sayde worke, the paraphrase vpon S. Marke excepted, which the right worshypfull maister Owen (a man of muche lerning, & no lesse honestie, and therfore worthyly Phisician to the kynges moste royall person) moued me, your graces pleasure fyrst knowē, to go in hād withall, affirming that I should do a thyng right acceptable vnto your hyghnes, if I would diligently trauell therin. The whiche thing, being very desyrous to gratify your highnes, and with my pore seruice and diligence to further, as much as in me lay, ye godly purpose of the same, I right gladly promised him to do, trusting rather vpon the benigne acceptacion of your gracious goddnes, then vpon the slendernesse of my wytte & lerning farre vnable worthely to atchiue so weyghty an entreprise. For thauctour hereof was a man of incomparable eloquēce: and therfore it is not possible for a person scarcely of meane learning (as I am) to set out euery thing specially in our English tongue being very barrain of wordes and phrases (I will not saye barbarous withall) so lyuelye, & with like grace as he wrote it fyrst in the Latine. Wherfore I mynded nothyng lesse then to contend with him in ornate speache, and eloquence: but haue done my diligent endeuour so to interprete the sayde worke, that it shoulde be bothe plaine and pleasaunte vnto the reader: and not onely that, but also to discharge the chiefest office of an interpretour, whiche is faythfully to translate, and expresse euery thing according to the true sence & meaning of thauctoure. If I haue, most vertuous Prīcesse, any where fayled thus to do, it hath bene rather for lacke of learning, and better knowledge, then of any good will and diligence. To speake here any thyng eyther in praise of thauctour of this present worke, or of the worke selfe, in myne opinion shall not be nedefull, for that thauctour is so muche renoumed for his excellency in lerning, that my prayses can no more illustrate and set forthe his glory, then a candell (as the common prouerbe is) giue light vnto the sunne: and the great vtilitie of thother, cannot so well be set out by any mans prayse and commendacion, as it shall euidently appeare vnto them that wyll diligently reade and peruse it. If this my good wil and endeuour maye be acceptable vnto your highnes, as the great fame of your bountye, and gracious goodnes putteth me in comforte it shalbe, I wyll hereafter, god assisting me, employ my whole study and labours in suche wise, yt the fruite thereof shalbe more worthy to be presented vnto your noble grace, then this rude translacion, the whiche I am bolde at this present throughe thaffiaūce of your natural gentlenesse to dedicate vnto the same. I beseche almighty God long to preserue our sayde soueraigne Lorde, your grace, and that moste confortable flower of all England, noble Prince Edward, in continuall honour, ioy, and prosperitie.
¶The lyfe of S. Marke written by S. Hierome.
MArke the disciple and interpreter of Peter, beyng desired of the brethren at Rome, wrote a shorte ghospell accordyng as he hearde Peter preache & shew euery thing by mouth. The whiche ghospell the same Peter, after he had heard it, dyd allow and publishe by his authoritie, because it should be red of the congregacion, as recordeth Clement in ye sixt boke of his worke entitled, Dispositiones. Of this Marke, Papias also, bishop of Hierusalem, maketh mencion. And Peter in his first Epistle, where vnder the name of Babylon by a figuratiue manour of speakyng he vnderstandeth Rome, hath these wordes: The congregacion of them which at Babylon are companions of your eleccion, saluteth you, and so doth Marke my sonne. Wherfore he toke the ghospell that hymselfe had written, and went into Egipt, and first of all men preached Christ at Alexādria, where he ordeyned a churche or congregacion of suche pure doctrine and perfite ly [...]ing, that he made all that professed Christ to folowe his exāple. To be shorte, Philo the eloquentest wryter of the Iewes, perceyuyng the first congregacion of Alexandria yet to perseuer in the Iewishe religiō, wrote a boke of their conuersacion, as it were in the praise of his nacion: And as Luke sheweth how all thinges were common among the beleuers at hierusalem, so dyd he put in wryting all that euer he sawe done at Alexandria during the tyme that Marke there taught and preached. He dyed in the eyght yere of Neros reigne, and was buried at Alexandria, in whose place succeded Anianus.
The Paraphrase of Erasmus vpon the Gospell of Sainct Marke.
The first Chapter.
IT is naturallye gyuen to all men, to desyre felicitie. This felicitie many worldly men right politique and wyse, as touchyng a certain kynde of wisdome, haue hitherto promised: some, by suche lawes as they haue made and written: other some, by rules and preceptes that they haue giuen, to teache men how to leade a vertuouse and a godlye life. But for as much as they were mēne, they were not able to perfourme their promise. For they neyther wi [...]t themselfes what was the true, & perfyte felicitie of man, nor wherein it stoode. And for this cause it came to passe, that in stede of true felicitie, they embraced a certain deceyuable image or shadowe therof, and infected other with their errour, beyng bothe deceyued them selfes, and deceyuers. Therfore bothe the lawe makers, and philosophiers, brought vs a certaine gospell of their owne inuencion, but suche a one as was partely false, and deceyuable, and partly werishe and of no efficacie. Moyses and the Prophetes wrote a more certain and piththie gospell than they, but to one nacion alone: and as that tyme required, wrapped with figures and shadowes, disposing men onely to ye knowleage of veritie, but vnsufficient to giue perfite saluacion, neuerthelesse sumwhat promoting therunto, wherin goddes wisdome resembleth nature, whiche bringeth vs, and as a mā would say, leadeth vs by the hande, from the knowleage of thynges that are vndre our corporall sight, vnto the knowleage of thinges inuisible. And yet theyr gospell conteineth in it more feare then glad and ioyful promise, and hath muche more bewrayed the wickednes of man, than taken away the same, rather beaten into mennes myndes goddes might and power, than set out his mercie and goodnesse, caused more rather dreade, then emplanted loue.
For what could man do but feare, tremble, and despayre, after he had learned by the law, that he was alwayes in bondage and subieccion of sinne, and not able to refrayne therfro, and also did knowe how no manne coulde escape the iudgement of God, a very rigorous & sore auenger of synne and vngodlinesse? Who is he that can finde in his harte to loue hym whome he feareth? Now ye dreade of goddes iustice, although it be many tymes the beginning of saluacion, euen as a bitter medicine that vexeth the whole bodie of manne, is the entrey to health, yet is it not the thyng whiche maketh man to haue perfite felicitie. The grace and beneficiall goodnes of God, causeth man to loue God, and loue to godward is the thing that aua [...]ceth hym to happie state and felicitie. Therfore after ye whole worlde was sumwhat prepared, as wel by the prophecies and foresayinges of the prophetes, as by the commaundementes and figures of Moyses, in these laste dayes was opened and preached vnto ye same, that verye ioyefull gospell, that all mēne ought to embrace, and most louingly to receyue: whiche of the owne accorde, or without any deseruyng on mans behalfe, bringeth not onely to the Iewes, but also to all nacions of the worlde remission of all sinnes. And lest haply any manne put doubtes in ye certaintie [Page] of this promise, it is God that maketh it, and no manne: neyther is his ambassadour Moyses, or anye of the Prophetes, but the verye sonne of God hymselfe, Iesus Christe, who for oure saluacion came downe from heauen, & toke vpon him our corruptible fleshe, to thintent that he beyng giltlesse, and without all synne, might by hys passion and death, freely geue innocencie and lyfe to all that beleue his promyses, and put theyr whole affiaunce in hym.
For God, who is of his own proper nature gracious and beneficial, would by this meanes, shewe that excedyng great and inestimable kindnesse that he bare towardes mākynde: which was so great, that greater can neyther be desyred, ne ought to be loked for. He could not sende a more honorable messenger than his owne onely begotten sonne, nor shewe more kyndnesse, than through faythe onely, freely to release all mennes offenses were they neuer so many, neuer so great and heynous: yea and ouer this, through his holy spirite, chose those that were before slaues and bondmen of the diuell, to be felowes with his soonne, by whome he hath geuen vs al thinges both in heauen and in earth.
And bycause nothyng could be more ioyfull then this message, or tydinges, it is by right good skyll called of the Grekes, Euangelion, that is asmuche to saye in Englishe, as glad and ioyfull tydynges, to comfort you, that you should no more feare the yoke and burthen of Moyses lawe.
And albeit summe menne had leuer make a further rehersall of thistorye of the gospell, and begynne the same with the natiuitie and birth of Iesu Christe: Yet me thinketh it sufficient, for that I woulde be briefe, to take my begynnyng of Iohn Baptistes preaching: For lyke as the day starre goeth before the Sunne, so came he, and appeared vnto the worlde before Christes preaching, not by chaunce and fortune, but by Goddes determinacion, to styrre vp the myndes of the Iewes, to looke for Messias that would streightwayes cum, yea and to poynte hym vnto theim wyth his finger, when he came: the whiche Iohn, the Prophetes so many hundred yeares sythens, prophecied and told before should cum. For the same prophetes whiche prophecied and spake of Christes cummyng, spake and prophecied also of Iohn, the forewalker of Christe. For in Micheas the prophete, God the father speaketh vnto his Sonne in this wyse: Lo, sayeth he: I sende my especiall and electe messenger before thy face, who shall make a waye for the, that anon after shalt cum, and take on the thoffice of preaching the ghospell. Lykewyse the Prophete Esaye sygnifying the preachyng of Iohn, sayeth: The voyce of a cryar in wildernesse: prepare ye the waye of the Lorde, make strayght his pathes. In semblable wyse the paciente is monished before the cummyng of the Phisician, to knowlage hys disease, and reuerently to receyue hym whan he cummeth, and in all thynges to do after him, and folowe his counsayle. When therfore the tyme approched, that Iesus Christe the sonne of God, who was not yet knowen vnto [Page ix] the world, should begin to take vpon hym this ministracion, for the whiche he was sent downe from heauen into earth, Iohn according as the Prophetes had prophecied and tolde before, played the forecurrour, baptizing in wildernesse: not that he dyd therby washe awaye sinnes, but onely styrre and exhort men to be repentaunt for their former lyfe, that they knowleaging their disease shoulde gredely desire his cumming whiche onely baptizeth with spirite and fyre, takyng awaye at once through fayth in him, all sinnes: endowyng mens soules with heauenly grace, whiche he poureth out of hymselfe, as out of the well and fountayne therof: freely deliueryng from vnrighteousnesse, freely geuyng ryghteousnesse, freely deliueryng from death, and freely geuyng lyfe euerlastyng. The greater that this loue and kyndes was which God shewed vnto mankind, the greuouser shall their punishment be that haue set nought by thesame when it was offred them. And lest any should so do, Iohn came before to prepare and dispose all men by his carnall baptisme, to the spiritual baptisme of Christ: to cause them by exhorting, and making them afrayde, to forthinke, and hate their former lyfe: and fynally to geue them forewarnyng, that messias, and the kyngdom of God, were at hand Iohn was not the light that shoulde lighten euery man, whiche cummeth into this world, but a messanger of the light that anon after should appeare. He was not the phisician whiche should take awaye mennes sinnes, and geue health, but made them inwardly to tremble in their conscience, in that he declared vnto them the great daunger they stode in: Finally he styrred vp all mennes hartes, to the greate desire of euerlasting saluacion, by preachyng vnto them, how he was not farre of, the which only should deliuer frō sinne. He was not ye brydgrome but a forewalker of the bridegrome, to wake and call vp all men, to meete the bride grome cumming. He was not the sonne of God, but a voice foreshewing the sonne of God, who anon after should be disclosed vnto the worlde. Moses lawe was a fearefull lawe, in somuche that the childern of Israell could not abide the voyce of God, when he spake vnto them. Iohn being a limitte or bordre set betwene the lawe and grace, and as a man mengled of bothe, dyd herein vse a poynte of the olde law, because in his preachyng he manaced all men with euerlastyng death and damnacion, vnlesse they woulde tourne in season from their synfull lyuing. And againe this had he of the new, that he moued not the people to sacrifices, burnt offringes, vowes, or fastinges, but to baptisme, and repentaunce of the former lyfe: and shewed moreouer how the moste mercifull Messias was already cum & present, who shoulde freely forgiue all men their offences, that would put their whole trust and confidēce in hym. The former lawe was written or published in wildernesse, and from thence also cummeth the beginning of the newe. He must cleane forsake all the worlde, that will be worthy to be partaker of the grace of the gospel, whiche compendiously geueth all thynges. In great cities are riches, delicacies pleasures, pride and ambiciō: But specially Ierusalem had in it a famous temple, by reason wherof she was not a litle proud and stately. The same citie had also carnall sacrifices wherunto the people trusted. Furthermore it had holye dayes, obseruāces of the sabboth, a prescribed choise of meates, and other ceremonies, wherby she supposed that man was iustified and made rightuous before God: finally, there were highe minded priestes, and dissemblyng pharisees. But who so desireth the baptisme of the gospel must v [...]terly laye apart all [Page] trust and confidence of these thynges. He must forsake all Iewry with her Ierusalem, her temple, her sacrifices, her priesthod, and pharisaicall fashions, and from thēce depart into wildernesse where he may heare the moste ioyfull tydinges of our sauiour that straight wayes wil cum. To returne to Iohn, he cried not in vain. For he made a great many so afrayed with his crying and preaching, that they forsoke their dwelling places, and hasted to the water of Iordan: and that not alonely out of all the countrey of Iewrie, but also out of Ierusalem it selfe. Thither flocked a great rablement of souldiers and publica [...]s, and also certaine of the phariseis. Iohn receiued and taught as many as came, without choise or regard of persō, and did also baptise suche of them as were displeased with themselfes for theyr offences, and confessed the same: expressing hereby as it were by a certain corporall figure, the very order of the newe lawe and gospell. For the first office and ministerie in christian profession is to teache. When ye christian nouice (by this name vnderstande good reader suche a one as forsaking eyther the Iewish or Panims religion, and intending to be christened, is newely enstructed in the faith: in the wiche state he is called of thauncient fathers, catechumenus) when I saye, the christian nouice beginneth once through the doctrine of the teacher both to know his owne filthie liuyng and also the goodnesse of God, than is he wholely displeased with hymselfe, and perceyuyng no where els to appeare any hope of saluacion, hath strayght wayes recourse for ayde and succour to the beneficiall lorde, who freely extendeth his mercy and goodnesse towardes vs. It is a great furtheraunce to the recouering of health, if the pacient knowe his owne infirmitie. It preuayleth not a litle to the obtaynyng of light, if a manne perceyue the present darkenes he is in. He hath already much profited to puritie of lyfe and vertuous lyuing, whoso abhorreth his owne vnclenesse. The preaching of Iohn, figureth the christian enstruccion, or fyrste teachyng by mouthe of Christes religion. His baptisme representeth the baptisme of Christe. That he so gentlye receyued all that euer came vnto hym, betokeneth nothyng els, but lyke as euery man nedeth the grace of the gospell, euen so no man of what degre or nacion so euer he be, ought to be secluded from the same. The phariseis had their wasshinges. They washed their handes at meale tyme or whan they shoulde take theyr repaste: They washed theyr bodyes at theyr retourne home from the market: they washed oftymes theyr cuppes, dishes, stooles, tables, and the rest of theyr housholde stuf, as though cleanesse and puritie of lyfe, whiche God loueth, and alloweth in vs, stode in the obseruacion of suche triefles, or as though a litle quātitie of the Phariseis water, were of suche force & vertue that it coulde make a man euer the cleaner in the sight of almightie God. Suche maner of washinges & baptismes do not make a man cleaner in soule then he was before, but rather more proud and arrogant. Happy therfore are they who haue vtterly forsaken Moyses, and the Phariseis washynges, and with al haste runne vnto the bathes of Iordan. For in the Hebrue tongue this word (Iordan) is as muche to saye, as the floude of iudgement. He is not iudged of the Lorde, who so iudgeth himselfe. This is thatsame purifying floude whiche issueth out of two foūtaynes, that is, out of the knowleage of our own vnrighteousnes, and the remembraunce of the merciful goodnesse of god. This is that baptisme of repentaūce, and flood of teares, which causeth streames of bitter water, to flow out of the most inward vaines of mannes [Page x] hart, but it hath suche strēgth & vertue, that it doth as it were with the sharpnesse of saltpeter, scower and wipe awaye al the spottes and filthe of the soule. The Phariseis also haue a confessiō of their owne, but such an one as plainly declareth their pryde and arrogancie. I fast, sayth the proude Pharisei, twyse in the weke. I geue vnto the poore the tenthe parte of all my goodes, and I am not as other men be. The Iewes cōfesse other mens sinnes, and not their owne. Now they that prepare and make thems [...]lues ready to receyue the baptisme of the gospell, will neyther be knowen of their owne good deedes, nor make rehersal of other mens faultes, but eche of them truly cōfesse theyr own. It is a poynt of arrogancie, for a man to stand in recitall of his owne good dedes, euen as to discouer other mens offences procedeth of malice, and euill will. To be shorte, to acknowleage thine owne sinne and iniquitie, is to glorify the goodnes of god.
And to thintent that Iohn, who in lyke manier came before the first cummyng of Christe, as Hely according to the prophecie of Malachi, shall cum before the last, might the more in holy and perfite lyuing resemble Hely, he led his lyfe in wildernes, vtterly exchewing the sinfull company of worldly people. He was not clothed with silkes nor yet with wullen clothes, but with a garment made of Camels heare, and girded about the [...]oynes with a lether gyrdle. And by this strayght manour of liuing, he shewed a certaine euangelike and christian perfeccion, euen before the gospel was published or preached. His foode was agreable to his dwelling place, and apparayle. For it was euen suche as came to hand, and was easie to be gotten: suche as the place of the own accorde, and without husbanding or tillyng, gaue hym, most commonly certaine flies, called locustes, and wild hony. And here the criar or preacher of Christ, did a great deale more then Moses lawe required. For that law made distinccion only betwene sundrye kyndes of beastes. But he vtterly, & that without commaundement, abstayned from eating of all fower footed beastes, fowles, & fi [...]hes: That law forfēded to were any clothing of linsaye wolsaye: but he cleane depriued himselfe bothe from the vse of woll and flaxe. Suche a lyfe doubtles was conuenient for the preacher of repentaunce, who although he were sanctified in his mothers wombe, yet would he neuer the lesse leade a straight life, lest his preaching shoulde haue bene litle estemed and set by, if his liuyng and doctrine had in any point disagreed. And by this meanes he gate hymselfe so great renoume, and auctoritie among the Iewes, that manye of them supposed he had bene very Messias in dede. But Iohn, albeit he was a man highly in the fauour of God, and endewed with many godly giftes and qualities, yet perceiuing what a great offence it was, for manne to chalenge that glorye whiche is dewe vnto God, or for one man to put ayde of saluacion in an other, openly preached in the presence of them all, and sayde: I am not he whō ye suppose me to be. My doctrine is a base and a werishe doctrine. My baptisme is not effectuall. I am nothing els but a manne as ye are, conceyued in sinne: nothing elles but hys messenger, whiche will strayght wayes cum to gyue saluacion vnto all men.
[Page]He is behynd me in tyme, and after the estimacion of the world, of muche lesse auctoritie then I am: but he surmounteth me so farre in heauenly power, that I,He that is strōger thē I, &c, whom you haue in suche reuerence and veneracion, am not worthy to serue him in the office of the vilest drudge or slaue: not worthy, I saye, to lye vpon the ground, and vnleuse the latchet of his shors. You oughte to honoure him. You ought intierly, and with most feruent affeccion, to desire his cummyng. I preache vnto you earthly thinges. He shall teache you heauenly matiers. I haue hitherto baptised you, as touching the bodye, with water, preparing your myndes to repentaunce: When he [...]nce cummeth abrode, he shall baptise you with the holy ghoste, whose secret vertue sanctifieth all thinges. For as no man hath rightuousnesse of himselfe, euen so can no man geue thesame to an other. He must nedes be of more power and excellencie than man, whoso geueth that thing, whiche pertayneth to God alone to geue. Knowe you the difference betwene an vnworthy seruaunt, and the maister: betwene the minister, and the auctor: betwene the criar, and the kyng.
After that Iohn had with wordes of lyke sentence, moued and styrred vp the mynde of a great manie of theym, to wayt for Messias that was cummyng, then furth came Iesus when his tyme was cum, forsakyng the litle village of Nazareth in the countrey of Galile, where because of his educaciō and long continuaunce in thesame, men thought he had bene borne. Certes this is the nature and propertie of all euangelike thinges, to begyn very baselye, and from suche begynnynges by litle and litle, to cum at the length to highest perfeccion: whereas contrarily all thinges that euer the world and the deuel goeth about are after merueilous goodly beginninges, sodainly cast down, and brought to nought. So lucifer whiles he set his feate in the northe ymagenyng to be equall with the highest, was sodainlye cast downe headlyng into hell. In semblable wise Adam when that thorough the diuels instigaciō, he desired to be equall with God, was by and by exiled, and cast out of paradise. Therfore if thou here considre the high excellencie, and greatnesse of Iesu, it will cause the muche more to wonder at his singuler humblenesse of mynd & modestie. He came out of a poore and homely village, out of Galile the vil [...]st countrey of all Iewrie. He that purifieth all thinges, came as one of the raskall sort, humble & lowly to the baptisme of repentaūce, amōg sinners, souldiers, brothelles, & publicās without any seruaūtes to wayte and attēde vpō hym. It was not ynough for hym to be circumcised accordyng to the ordynaunce of the lawe, and purified after the tradicion of Moyses: He desyred also to receiue Iohns baptisme, teaching & enstructing vs hereby, that whoso maketh hym selfe ready to be a ministre and preacher of the gospell, muste omitte nothing whiche in any wyse perteyneth to the increase of vertue and godlines: And again [...]schew all thinges, wherwith the weakelinges may be offended. Iohn taught vs this lessō, that a preacher of goddes word shoulde, not get himselfe estimacion and auctoritie, by gorgeous apparell, or pōpouse liuing, but by honest behauiour, and godly conuersaciō. But the e [...]sāple that Christ shewed, was of muche more perfeccion, and farther from the Iewishe [Page xj] fashion then this: for that he differyng nothyng at all from other, neyther in his apparell, nor yet in dyet, dyd neuerthelesse by his godlye lyning, mekenesse, and beneficiall goodnes towardes all men, vtterly duske and deface the auctoritie of Iohn. For that is of hygher perfeccion whiche is geuen by the grace of the gospel, then that whiche procedeth from the austeritie, and straitnes of the lawe. The whole intent of the lorde Iesus was this, to make the worlde to know how he was the onely aucthour of saluacion, to expresse and set out vnto vs, a certaine fourme of euangelike and true godlynes, to cōfirme the truth and certentie of all that euer Moyses and the Prophetes had v [...]ittē of thinges past, and to make vs, as it wer with the giuing of an earnest peny, to haue a sure hope and expectacion of thinges yet to come. For we right gladly beleue him, of whom we haue conceyued a meruelous good opinion, and vpon whom many witnesses do consent and agree.
Wherfore it was procured by the prouidence and wisdome of god, that the Lorde Iesus shoulde euery where haue an euident recorde and testimonie of his deitie: Of the whole lawe of Moses, of all the Prophetes, of the angels, of the shepardes, of the wise men called Magicians, of the Scribes, of Simeon and Anne, of Iohn baptist, of the father, of the holy ghost, and finally of Pylate, and the deuils. The miracles also that he wrought, plainely declared hym to be ye sonne of God. He dyd many thinges, not because himselfe had any nede so to do, but for yt he would set out vnto vs in his owne person, a certaine fourme and trade of lyuing: as when he fasted, when he was tempted, when he oftentymes prayed, when he came to baptisme, when he obeyed his parentes, when he paciently suffered all iniuries and wronges, and finallye when he came to his crosse and passion.
He perfourmed many thynges that the prophetes had prophecied of before, lest the people should doubt of the promises afterwardes to be accomplished: as when that in his baptisme he receyued the holye ghost in the lykenesse of a doue, lightyng vpon the croune of his heade: as when he arose agayne from death to lyfe. Wherfore he came as a penitent to Iohn: he desired his baptisme, and obteyned it. He was baptised in Iordane, wherin were baptised both tanners, Publicans, and souldiers, a sorte of people so sinful, that none are more blemished or defiled w [...]h sinne. Are not here ye stately princes of this worlde ashamed, who will haue nothyng common with the vulgare people? No kyng, nor priest cummeth to baptisme, and if it were theyr pleasure so to do, they would scarcely vouchesafe to receyue baptisme in a bason of golde or preciouse stones. Nowe our sauiour Iesus, that fountayne of all puritie, that kyng of all kynges, that lord of all lordes, disdayned not the common bathe, wherin the common sorte were washed. But whoso humbleth hymselfe before man,And assone as he was come. &c. the same is highly exalted before god. Iesus was baptised as the rest, and euerychone of the common people there present. But the father of heauen disseuered hym frō the residue, by a certayne notable signe neuer sene, ne heard of before. For as sone as he was come out of the water of Iordane (whiche he halowed with the touche of his holy body) vnto lande, as he was in his contemplacion and prayers, Iohn sawe the heauens open, and the holy ghoste flie downe from thence, and light vpon the holy croune of his heade, and there tarye. The pride of Adam closed the gates of paradise agaynste vs: The humblenesse of mynde and modestie of Christe, hath for paradise opened [Page] vs the gates of Heauen. There was a visible signe shewed vnto mannes iyes, but by the same we were taughte what maner of myndes that heauenlye spirite both loueth and maketh. The spirite of the deuill, and the worlde maketh and loueth suche mindes as are haute, puffed vp with pride, & fierce: but that heauenly spirite loueth those whiche are lowely, meke, and peacible. There is nothing more harmles, and more without gyle, then the doue: nothing whose nature wurse agreeth with fighting and raueny. It was plainlye expressed & set out in the lord by this corporall figure, what is spiritually wrought in all those that with a sincere and pure faith, receyue the baptisme of the gospell. The body is washed with water, but the soule is throughly annoynted with grace inuisible. Moreouer that the done abode still vpon the croune of the lordes head, signified that the holy ghoste is geuen to all other godlye men, and good lyuers, [...]atably after the measure and proporcion of their faithe, as it is presently expedient. But in Iesus was the continuall fountaine of al heauenly grace. For the doue brought hym not then any new grace whiche he had not before, but euidently declared howe he was full of grace, and showed moreouer, from whence all grace and goodnes issueth, and cummeth vnto vs. Iohn beyng stablyshed in mynde with this so euident a signe receiued of the father of heauen,And there [...]āe a voyce from heauē &c. doubted not to pronounce Iesus to be the very sonne of God. The witnes that he gaue vnto Christ, was of great waight and authoritie amōg the Iewes, but much greater was the testimonie of the father himselfe: whose voyce sounded doune from the heauēs, saying: Thou art that my derely beloued sonne, in whome my minde delighteth. For a wyse childe is the fathers ioy and comforte. That heauenly spirit of God is not ydle, weake, faynt or feble, but of nature all fiery, and by and by wurketh, and putteth furth his vertue, as soone as it is once entred into the soule of man.
The spirite of man is slacke and slowe, and thinketh vpon nothing, but that whiche is lowe, vile, and worldly. But they that haue the spirite of the fleash mortified, and are led with the spirite of God, do furthwith goe in hande with high thinges, and of manly enterprise, that is to say, doe fight against the vncleane spirite, their ghostly enemy the deuil, whō they are not afrayed euen to prouoke to battayle, as men puttyng theyr whole confidence in the ayde and succour of the heauenly spirite, whiche is of muche more vertue and puissaūce than all that withstande the gospell.
Wherfore Iesus plainly expressing in himselfe, what he woulde haue vs to doe incontinent after we haue receyued baptisme, was brought by force of the holy goste, into wildernesse. There he made his abode fowertie dayes, and as many nyghtes, styll continuyng in prayer and fastyng, and in the meane season he was tempted of the deuyll, whom (after he had discoumfited, and ouerthrowen hym) he delyuered vnto vs to ouercum: shewyng vs also the verye waye and meane, howe to gette the victorye. He is ouerthrowen by the spirite of Christe, by continuall prayer, and sobernesse of lyfe, and by the weapon of holy Scripture. The whyle that Christe continued thus in wyldernesse, he lyued among saluage beastes, vtterly abstayning from all comfort and solace [Page xij] taken of the company of man. There had been no daunger for hym yf he had bene conuersaunt with the multitude of people, but he shewed hereby howe expedient it is for a Christian souldiour, to exchewe the compainye of the conmon sorte, vntill he haue sufficiently tamed the fleshe, and ouercome the deuyl, and by continuall recordyng of Goddes lawe, and deuout prayers, made him selfe strong ynough in spirite. For many be in more safetie when they lyue among beastes as Christ dyd, then when they be conuersaunt with suche mēne as are more noysome then any brute beastes. The Lorde and sauiour Iesus Christe kept company with beastes: but whiles he lacked the ministery of mē, Angels were alwayes present, and serued hym. They that vtterly despyse al [...] the pastimes and pleasures of this worlde, neuer wante heauenlye pleasures, and solaces. For vs and our profite Christ was baptised: For vs he prayed: for vs he was notably described by the testimony of the father, and the holye ghost: for vs he went into wyldernesse: for vs he fasted: for vs he was tempted: for vs he gatte the victorye ouer the deuil. Here consyder thou Christian souldiour, the very true and right order of thy perfeccion. The first instruccion and teaching by mouth of Christes religion, causeth hatred of the former lyfe, and hope of clensyng or remission of synnes. With these capitaines thou runnest to Iordane: and there throughe fayth in Christe, washest awaye the fylthynesse of all thy synnes. And anon after at thine owne praier and at the peti [...]ion and praier of the churche, thou hast a newe spirite geuen the from heauen, and by it arte admitted to be of the number of the children of God, and emplā ted into the body of Iesu Christ, as a member of hym, who is the very heade of the churche. In the meane whyle it behoueth not the souldiour of Christe, to be carelesse. Thou hast promysed thy seruice to Christe thyne Emperour. Thou hast renounced the deuill. Thou haste receyued the holy ghoste as it were gifte money, a bond, and an earnest penye of thy salarye. Thou must enforce thyselfe with thy vtter endeuour to get victory. But that neuer chaūceth to the negligente and rechele [...]e person. Thou must take to thee armoure and weapon, leste thyne ennemie whiche euerywhere lyeth in wayte for the, cum vpon the vnwa [...]es, and when thou arte vnarmed. Thou shalte incontinent be assaulted with the world, the deuil, and the fleshe. Thou muste alwaies fight, to thentent thou mayest alwayes gette victory. For this battaile shal not [...]nde before thou make an ende of thy lyfe. But yet the oftener thou chaunce to vanquishe thine ennemye, the weaker shall he departe from battayle, and thou the stronger. When thou haste here behaued thyselfe valiantly, and played the manne a while, then at the lengthe addresse thy selfe to the ministracion of the ghospell, specially yf thou feele that the spirite of God driue the therunto.
The Lorde Iesus was meete to preache the ghospell (then whiche ministerie, there is none of greater perfeccion) euen when he was a verye lytle [...]hylde: But he ordeyned a patarne or an example in hymselfe, for vs to counterfayte and folowe: wherby we are taught, that we ought not by and by after our profession, rashely to hasten ourselues to this so high and holy a ministracion. The lawe of Moyses had her tyme. There was also a tyme when it behoued that as the lyght of the euangelyke veritie, beganne by litle and litle to shine furth vnto the worlde: euen so shoulde the shadowes of the olde lawe vanishe awaye: and the carnall lawe gyue place vnto the spirituall, puttyng [Page] furth her vertue. Lyke as in transformacions and naturall chaungynges of thynges, there is a certaine meane, whiche hath some affinitie with both the extremes, to the intent that thinges of muche contrarietie maye easely be trāsformed, and to [...]rned one into another: Eu [...]n so Iohn came as a meane betwene the carnall law of Moyses, and the spirituall law of ye ghospell, to this ende, that men might the soner be transformed, and brought from the fleshe or litterall sence of the lawe, to the spirite, and true meanyng of the same. For ayre is not sodainly, and immediatly made of yearth, but in this transformacion water is the meane betwene both, whiche at the length by litle and lytle is fined into ayre, a more pure element. Wherfore as long as the preachyng of Iohn (who partly vphelde the olde lawe, for as muche as it also sumwhat helpeth to bryng a man to Christ) floris [...]ed, our sauiour Iesus, leste he should haue seemed to any, eyther to contende with Iohn, or els to disanull the law, whiche he came to make perfect, neuer preached openly, ne declared his diuine power, but with a fewe miracles, nor gathered together any disciples, but rather behaued hymselfe as the disciple of Iohn: teachyng vs hereby, that no mā can well exercise the office of a mayster, vnlesse himselfe haue beene before an obedient disciple. But after that Iohn was cast into prison for his plaine and frāke speakyng, then dyd Christ as it were succede him, & come in his place. It is meete that the carnall be fyrste, and that latermore, whiche is spirituall and gostely. That whiche is vnperfect goeth before, and the perfect cummeth after. Grace foloweth the propertie of Nature. Corne is fyrste grasse before it haue eeres, and mannes state foloweth after infancie. The ceremonies of the lawe, notwitstandyng they haue sumwhat shadowed and figured Christ, yet nowe at the length drawe they to theyr ende, and the light of the ghospell shineth abrode, whose only auctour is Iesus Christe. He went first to preache in Galile. For it lyked hym that this newe lyght shoulde begin to shyne oute of that parte of Iewry, whiche was counted vilest of all other. Proude Ierusalem deserued not to haue this pre [...]minence, which, albeit she were in very dede as blynde as a betell, yet thought her selfe to haue a perfect good syght, and for that cause was more vncurable.
But in these thynges, whiche came not to passe by hasard of Fortune, there lyeth hyd a certayne secrete significaciō of thynges to be doen. For what be [...]keneth it that Iohn is closed and shut vp in prison? Forsoth that the law of Moyses shall at the appearyng of the moste cleare light of the Gospell, be made darke, and vtterly loose her lyght. What signifieth it that he is bounde? Truely that the carnall parte of the lawe shalbe bounde, and freedome l [...]used and set at large, through the grace of the gospel. What meaneth it that Iohns heade is striken of? Certes that nowe is presente the true heade of the whole congregacion, which shalbe assembled of all nacions of the whole worlde.
What is this that Iesus preacheth the kyngdome of God in Galile? Undoubtedlye he maketh a foresigne that the grace of the ghospell shall forsake the wicked Iewes, and go from them to the Gentyles, because the Iewes embraced styll that olde heade whiche was chopped of by the ghospell, and contemned Christe the very head of the whole lawe. For this woorde (Galile) in the Sirian tongue, signifyeth a flytting or chaungyng of habitacion. Before tyme grace laye hydde, and ceremonies were in [Page xiij] hyghest estimacion. Nowe are they gone, and Iesus cummeth abrode, the effectuall auctour and preacher of the grace of the gospell. Therfore accordyng to the misticall sence hereof, whoso wil heare Christ preache, must flytte away from their olde vsages, and naughty lustes, to the intent they maye be receyuable of this newe and heauenly doctrine. Let the Iewe caste awaye the perswasion and sure beliefe he hath conceyued of his owne holynes: the Pharisey, the pryde he taketh by trustyng to his woorkes: the Bishoppes, the glory of their temple, and sacrifices: the Philosophers, the vayne aydes of mannes wisedome. Let Kynges and tyrauntes cast awaye that moste foolyshe truste, whiche they repose in their ryches. Let all nacions laye aparte all vngodly customes, all filthy lustes, and hearken vnto this newe Preacher Iesus, who teacheth not worldly, but heauenly thynges. He speaketh indifferently to all menne. Let all men therfore heare hym alike.
Here is it very expediente to consider how our sauiour Christ beginneth to set furth his doctrine. Worldly Philosophers do first teache their audience, nor those thynges which are most fruitfull & profitable, but such thinges as may cause thē to be had in admiraciō for their singuler wisedome, minding nothing so muche, as to get themselues a name by dissenting in opinion, from other famous teachers. But the lorde Iesus woulde neyther disanull thauctoritie of the olde law, (for he doth truely interprete ye same, which was before misse vnderstād: rather making it perfit, thē destroying it) neither disproued he Iohns doctrine, although it were vnperfit, but begā his preaching with the selfsame beginning, which Iohn had vsed before. A man would haue saied he had bene the very scholer and disciple of Iohn, who was in dede the maister, and auctour of all. Now what preacheth he? what is the crye that ye word, & sōne of the euerlasting father maketh? The world had far swarued frō ye right vsage of the law of nature, whiche God hath grauen and planted in al mens hertes. The wisdome that the philosophers taught, increased the foly of the worlde. The religion which the gentyles vsed before time, was moste wicked, and detestable. The law of Moses caused muche hipocrisy with her shadowes, her sacrifices, and her fears. The lawe sygnified or meant by her figures, and the Prophetes tolde before by their prophecies, how one should cum, who should offer vnto all nacions perfite saluacion. But because this promise was so long differred, the worlde beyng as it were deafe, gaue no eare thereunto at all. Yet the lorde of his graciouse goodnesse, forgate not to perfourme the same. Now is the time already fulfilled that he prefixed or aforepointed vnto this busines. You nede not from henceforth to await for the fulfillyng of any other figures, or any mo darke sayinges of ye lawe. You nede not to loke after newe prophetes. Loe, the kyngdome of God is now present. In steade of shadowes [...]eritie shall shine abrode. In steade of the carnall lawe, the spirituall shall succede and cum in place. In steade of corporall ceremonies, true godlines shall raigne. In steade of the deuilles kyngdom, Gods kyngdom shal be enlarged. There is no cause why you should lynger or stay: why any man shoulde looke backe vnto the aydes of his owne rightuousnesse.
Perhaps as Moyses lawe taketh rightuousnesse, sum are rightuouse in the sighte of the worlde: but as the new lawe requireth thesame, all men are synners, and vnrightuous. Yet for all that there is no cause why you should dispayre. Knowe your disease, and then receyue remedy, that is, onely be you repentaunte [Page] for your former lyfe, and stedfastly beleue the gospel. Nowe is there brought vnto you a message right ioyfull, and muche to be desyred, I meane free remission of all your trespasses. You haue no nede of burnte offringes. Onely▪ knowledge your vnrighteousnesse, and repose youre affiaunce in the righteousnes of almighty god, who doubtlesse will perfourme what he promiseth by his ghospell. For that man shal sufficiently deserue to enioye the promise therof, whoso beleueth the promiser.
After the Lorde Iesus had with suche wordes moued and styrred vp the myndes of the Iewes to receiue the newe Phylosophy, and doctrine of the ghospell, he lykewyse began after the ensample of Iohn to gather certaine disciples, but fewe in number, and suche as were vnlettered persones, and of lowe degree, to the entent that when he had through theyr ministery conuerted all the whole worlde, it shoulde plainly appeare how this kyngdom was the very kyngdom of God, and not a worldly kyngdom. Therefore as he trauayled on a daye by the lake or sea of Galile, he ispied Symon, and Andrewe his brother, labouryng together, and aboute to caste their nettes into the water: For they were fishermen, and by this occupacion gat their lyuyng. The basenes of theyr crafte, made for the aduauncyng of goddes glory. The concorde of the two brethren, sygnified the consent and agremente of the churche. The crafte of fyshing, bare the figure of the ministraciō of the ghospell, which by vertue of Goddes worde plucketh vp into the lyght of veritie, and loue of heauenly thynges, suche as are drowned in the darkenesse of ignoraunce, and the fowle stinkyng puddell of worldly cares. And thus fyrste of all fyshed he for these two fyshers. Come ye (ꝙ he) and folowe me, for I will make you begynne from this day forwarde, to fyshe after men. Assone as the Lord Iesus had spoken the word, the two brethrē leauing theyr nettes euen as they were, folowed him without any tarying. For Iesus voice hathe in it a certaine heauenly charme or inchauntment. And goyng thence a lytle forwarde, he sawe other two, that is to were, Iames the sonne of zebede, and Iohn his brother, who were also trymmyng and mendyng theyr nettes in the shyppe, and makyng themselues ready to go a fyshyng. And these two notwithstanding their myndes were bent another waye, he sodeinly spake vnto, callyng and commaundyng thē to folow hym. Now, that thou mayest know young men of an euangelike faith, they made no tarying, but leauyng their father zebede with his hired seruauntes in the shyp, streyght wayes folowed theyr caller. Thus beganne Christe to gather the ciefe prelates, and ministers of his Churche, cleane refusyng the priestes, and Phariseis of Ierusalē, with all their pompe and pryde.
And being accompanyed with such a felowshyp, he came vnto Capernaum. [Page xiiij] This Capernaum was a citie muche florishyng in substaunce, but no lesse proud, vngodly, and vicious, than it was welthy. Here byanby he beganne to playe the parte of an Euangeliste, or preacher of the ghospell.
For vpon the sabboth daye he entred into the Sinagoge, and taught the Iewes openly, not the vayne fables of the Phariseis, but declared vnto them the very true meanyng of the lawe, which was in dede spirituall, and not carnall. And the people perceiued him to be a newe teacher, & his doctrine also to be of a new sort. Thei sawe he was a mā of lowe degre, & that suche as accō panied him were but fewe in numbre, very rascals, & men of no reputacion: yet wondered they greatly at his wordes, for that they breathed a certaine godly vertue. For he did not after the maner of the Scribes, teache triflyng cōstitucions of men, or olde wyues tales of genealogies, and pedegrewes, but his wordes were pith [...]hy and of authoritie, and the wonderfull great miracles he wrought, caused those verities that he spake to be beleued. What thyng soeuer is humayne and worldly, the same is of litle price and estimacion, when Goddes power begynneth once to put furth his strength and efficacie.
And lo, byanby there was occasion ministred for him to worke a myracle. For in that assembly, was there a certaine felowe whiche was vexed with an vncleane spirite. This wicked spirite coulde not abyde the heauenly spirite speakyng in Christ. For he beganne to clatter agaynst his heauenly doctrine, crying aloude, and saying: O Iesus of Nazareth, what hast thou to do with vs? Arte thou cumme to destroye vs before the tyme? I right well knowe who thou arte. Certes the selfe same holy one, whiche the prophete Daniel promysed long sithens, whom God hath singularly sanctified aboue al other. The lorde Iesus, eyther because the tyme was not yet cumme that he should openly confesse who he was, or els because he was not pleased with this confession, beyng vndoubtedly true, but yet made [...]hroughe constraint of feare, and of a wicked spirite (who sythe he is of hymselfe a lyer, and delighteth to deceiue man, was not to be hearde in the presence of the people when he spake the trueth, lest any manne woulde haue taken occasion there by to beleue hym afterwardes when he had lyed,) the lorde Iesus, I saye, rebuked hym, and sayed: Holde thy peace, and departe out of the man, and so shalt thou better declare who I am. And furthwith at the lordes cōmaundemēt, the vncleane spirite forsoke the mā. But at his departure he tare him, & cryed out with a loude voyce, so that it euidently appeared thereby, how he fled awaye not wyllingly, but by force and constraint of Gods power. And here was shewed the fygure of a manne possessed with the spirite of the deuyll. Is not he vexed wyth the worste, & cruellest of all the deuils, whiche is wholly possessed with ambicion, couetousnes, rancour, malice, hatred, pleasure of the body, & suche other [Page] lyke deuilishe lustes, and appetites? Suche as are vexed with these spirites, canne in no wyse abyde to heare the gospell preached, but yell and crye oute agaynst it, as the deuill dyd, saying: what haste thou to do with vs Iesus? Arte thou cumme to destroye vs? For so many as ye spirite of this world possesseth, thinke themselues vtterly forlorne, whensoeuer they are constrayned to forsake those thinges wherein they haue sette theyr false felicitie. Wherfore theyr myndes are sore troubled, and as you would saye, tugged and haled into sondrie pieces, whylest on the one syde feare of eternall damnacion moueth them to vertue and goodnes, on the other syde the venimous [...] swetnes of such vices as thei haue of long time accustomed vnto, holdeth them fast and withdraweth them from theyr godly purpose.
But yet no manner of deuill taketh so faste holde, but he wyll at the commaundement of Iesu, flye awaye. It is a muche greater myracle to make of an ambicious man, a temperate, of a fyerce felowe, a pacient, of the lecherous persone, a chast liuer, of the extorcioner or one that liueth by pollyng and pyllyng, a lyberall man, than to delyuer a mannes body from a wycked spirite.
But yet men wonder more at this, then at the other, not because it is more wonderfull and meruailous in dede, but for that it is seene with bodely iyes. Therfore when he had thus chased awaye the vncleane spirite by commaundement onely,And they were all amased. &c. then the Iewes greatly wondered at it, insomuche that they demaūded one of another saying: What new thing is this? we haue not read that euer the Prophetes dyd the lyke, castyng out deuyls by bare worde of mouth onely. Or what new kynde of doctrine is this, that hath so great vertue and power folowing it? He preacheth the kyngdome of god, and putteth furthe Gods power, in that he treadeth vnder foote, and subdueth the power of the deuill. Neyther is it by sorcery or inchauntment, or by makyng of long prayers vnto god, nor yet by any other laborious meane that he thus putteth to flyght the wycked fendes: But he commaundeth them with worde onely as theyr lorde and conquerour, and they incontinēt whether they wyll or no, obey hym. Of this wonderful facte, a great fame of Iesu was spred abrode throughout all the countrey of Galile. And because it shoulde appeare that in him is the well spring of godly power, whiche can neuer be consumed, one miracle dyd streyght wayes succede and folowe another.
For anon as they were departed out of the synagoge, they came into the house of Symō and Andrew, whither also Iames and Iohn folowed. Now Symons mother in lawe, as it thē fortuned, laye sycke & was sore vexed with an ague. Assone as Iesus was by them aduertised therof, he went to the bedside & toke the woman by the hande, & lyfted her vp, & forthwith the feuer forsoke her, & euē as she was sodainly, so was she perfectly, made whole. For she was sodaynly made as lusty and strong, as she was before, insomuche that she did her accustomed office in the house, ministring vnto Iesu, and his disciples.
[Page xv]He lyeth sycke of a perilous disease, whose mynde burneth with the loue of carnall pleasures: who by reason of superfluitie and excesse, leadeth an ydle and a sluggishe lyfe. It is a woman that lyeth sycke. And at the beginning the fyrst woman deceiued with the pleasaunt alurement of an apple, began to be sycke of this ague. Our fleshe that alwayes lusteth agaynste the spirit is our Eue. But happy are they whome Iesus, with the touche of his moste holye spirite, lifteth vp to the loue of heauenly thynges, that he whiche before tyme serued ydlenesse, riotous liuing, and vncleannes, maye sodeynly recouer his olde strength, and lustynes, and being made a newe manne, hereafter becum the seruaunt of clennes, chastitie, & sobernes. For these are the meates, whiche Christe is refreshed, and delyghted withall. Now ymagine, that the house of Symon sygnifieth the churche of Christ, in the whiche it is not conuenient that there be anye feble and weake in spirite, but suche as are full of euangelyke strength, and lustines. And yet many tymes Peters mother in lawe, that is to saye, the synagoge, lyeth sicke in the same. For he is a membre of the synagoge, vnto whose corrupte tasting, the vnsauery and weryshe letter yet sauoreth: who tasteth well the water of the Pharisaicall vnderstanding, and can in no wyse tast the wyne of the spirite, and true meaning of the ghospell.
They that were in the house with the Lorde Iesu, desyred him to lyfte vp the woman that laye sycke in her bedde. In semblable wise let vs all, who are mē bres of the churche, desyre his mercyfull goodnes with most humble praiers, that he wyll vouchesafe to put out his holy ryght hand, and therwith to lifte vp also those timerous persons, whiche clening only to the letter of scripture, and wholy geuen to the supersticious obseruacion of ceremonyes, dooe of a certaine vnright iudgement, greatly desyre those thynges that are hurtfull & noysome: and contrarily, hate and abhorre suche thinges as are onely to be desyred: to lyfte them vp, I saye, to the fredome of the ghospell, whiche serueth not for this purpose that we should with more libertie committe sinne at pleasure, but to the intent we should gladly, and with right good will, dooe the workes of Euangelike or christian charitie, and cherishe Iesus in his membres. The Lorde is alwayes ready to heale the soule, yf he be desyred, and called vpon. He loueth those that call vpō hym, call they neuer so importunatly, and out of season.
It was nowe late in the euening, and the sunne was set, so that it might be thought a great point of importunitee, to cal vpon the physycian at that time. But the great desyre of healthe had the vpper hande of shame. They brought vnto him a very great numbre of suche as wer diseased with all kyndes of infirmities, and among them also, some whiche were vexed with vncleane spirites. The whole citie of Capernaum came thicke and threfolde, to the gate of the house to see this syght. Iesus without excuse healed very many of them, of sundry diseases, and cast out many deuils. He was a quicke and a readye physycian, who with worde cured diseases. Moreouer he put to silence the deuils, who cryed with a loude voyce that he was Christ, vtterly despysyng the testimonie of his enemyes, and of them with whome he woulde that his shoulde in no wyse haue to do. He suffered the chyldren of the Hebrewes, and fyshers, to descry hym: But he admitted no recorde of the deuils, though it were true. The noughtines of the person that telleth the trueth, doth hurte thesame. And he doeth more harme with his lies, whiche hath gotten himselfe credence afore [Page] by some true tale tellyng. This was then done accordyng to the hystorie. But to open the secrete sence and meaning hereof. We se very many euen nowe adayes, that cum flockyng vnto Simon Peters house: whiche as I sayde before, bare the fygure of the Churche. For the citie of Capernaum representeth the whole world: the setting of the sunne, fygureth the deathe of Christe. The gate of the house, signifieth baptisme, whiche is beset with repentaunce of the former lyfe, & truste to obtayne soule healthe of Iesus. The sycke people sitte aboute the gates, that is to saye, the Publicans and sinners desyre to be receiued into the felowship of the churche. They should not deserue to behealed except they surely beleued that Iesus bothe could and would geue them helth. The churche of Christ conteyned in it but a very small numbre, so long as he y• lanterne & lyght of the world, liued in yearth. But after his death a great multitude of people began thither to resorte, out of al the countreis of the world.
These thinges so done: when the Lorde Iesus who came not for this onely purpose to cure corporal diseases, whiche he sendeth many tymes to his to the intent they maye be whole in soule: when, I saye, he sawe the multitude greatly desyre to be healed of their bodely diseases, and not with lyke affeccion couet to heare his heauenlye doctrine, wherewith the maladies and diseases of the soule are cured, the nexte daye, as though he had bene desyrous to take some ease and rest, he deceyued them, for he roose verie earlye in the morning, and went from Capernaum into a solytary place, where he made his prayers to the father, genyng hym thankes for the benefites wyche he had decreed to geue vnto mankynde by hym. And here are sundrye ensamples prepared for our instruccion. Fyrste he teacheth vs that we must assone as we haue done our neyghbour good, departe away: leste we seme to loke after any mede or reward, of those that we haue done good vnto. Secondarilye we are taught manye tymes to leaue of the teachyng of holsom doctrine for a season to styre vp a desyre in vs to aduaunce the same. Finally we learne also that we ought to refreshe and quicken the spirite, by often goyng asyde into solitary places: I meane not suche goynges aparte, as are for pleasure and pastime, but for prayer, and heauenly contemplacion: because we maye retourne from thence more willyng in spirite, and better disposed to helpe the weake: Euery man which hath chaunged place, is not goen into wildernes, but he that hath cleane seuered his mynde from worldly cares, and wholly bent himselfe to the studie, and contemplacion of heauenly thinges. When Simon Peter, and the reste of the disciples vnderstode that Iesus was priuilye departed, they folowed after til they had founde where he was. For it is not beseming that the true disciples of Iesu be any tyme awaye from their maister whome they ought in all thynges to folow. In the meane season, when the people, whiche flocked early in the mornyng to the gate of the house, had also learned how Iesus was gone awaye, they lykewyse folowed hym into the wildernesse. Many there be that folow Iesus, but none fynde hym oute saue alonly his disciples: who after they haue once founde him, do shewe him vnto other.
[Page xvj]Wherfore they tolde the lorde, how there was a great multitude of the citizens of Capernaum come thither to seke him. The lorde then answered again saying. It is sufficient at this present, to haue layed these foundacions among the Capernaites. Nowe it is tyme for me to go in like maner, and viset the litle tounes, and villages here about, that I maye likewyse there preache the kyngdome of god▪ For I came not to preache to one citie alone, but to declare saluacion to all men. For this cause the Lorde trauayled through the tounes, and villages of all Galilee preachyng in their Synagoges, curyng diseases, and castyng out deuils, because the ignorant people shoulde by reason of his mighty dedes and myracles, geue firme credence vnto his doctrine.
It chaunced on a tyme whē Iesus had taught the people in a certaine moū tayne many goodly lessons, concerning the perfeccion of the euangelike or christian profession, that there met him as he came doune agayne, a certaine man infected with leprosy, a disease vncurable, and abhorred of all men: in whome was shewed to the corporal iyes, a figure of those thinges which he wrought by inuisible operacion in the soules of the hearers. The leper hated his filthy disease, and had a meruelous great confidence in Iesu. Here thou seest a figure of a sinner, which returnyng from vicious liuyng, and entendyng to amend, is at the nexte dore to saluacion. The same leper feared not ye people although he knewe right well that they abhorred his company, but onelye regarded the goodnes of Iesu. Wherfore he ranne vnto hym, and fell downe at his knees. What woulde the proude Pharisey here do? He would crye: hence with this ougly and abhominable creature, leste he infect euen oure very iyes. He would call for water to washe awaye his noysome, and contagious breath.
This would the Pharisey do, more vncleane in soule, then any leper in body. But what doth the moste meke and gentill Lord, whiche onely was pure and cleane from all spot of synne? He commaundeth hym not to be had out of his sight, nor to be remoued awaye from his knees. It was not vnknowen vnto him what he desyred: but his wil was yt the notable fayth of this mā, should be an ensample to all men. All suche as be lecherous persons, couetous, full of hatred & enuy, or attached with other filthy lustes and appetites of the body, are foule arayed with this horrible & detestable leprosy. And such as are herewith infected, let them heare, and marke the wordes of this leper, to thintent they maye folow hym. If thou wilt, sayth he, thou canste make me cleane. He knowlegeth his disease, and doubteth not of the power, & goodnes of God. He wholy referrreth ye iudgemēt to the lorde, to iudge of him whether he be worthy to receiue so great a benefite at his handes, or no: readie to geue thankes yf he obtayne his desire: and not to murmur, and grutche agaynst hym, yf he obtayne it not. For he would saye thus: He is able to put awaie leprosy, who not onely cureth all kindes of diseases, but also casteth out deuils: and he wyll do [Page] it, that so willingly helpeth all that are in distresse and misery, whersoeuer he cummeth. But so great is myne vnworthynes, that I alone deserue not that, whiche all other obtain of his moste mercifull goodnes. This so perfite a belefe, ioyned with exceding humblenes of mynde, and modestie, procured hym mercy of Iesu. For our sauiour shewing outwardlye, euen with his countenaunce, a certayne affecte of pitie and compassion, therby to teache what affeccion of mynd ought to be in vs towarde synners, heldeout his hande, and therewith touched the leaper,And Iesus had compassion on him &c. and by vertue of wordes that hymselfe prescribed, made hym cleane. The leper sayed: If thou wilt thou canst make me cleane. Iesus answered: I will, be thou cleane. True fayth maketh not many wordes, neyther grutcheth the charitie of the gospell to do a good deede. And Christ had scarcely spoken these wordes (be cleane) but the disease was quite gone from the man, so that no token therof remayned. The lawe of Moses forfendeth to touche a leaper, the spirituall meaning wherof, cōtayneth wholsome doctrine. We must abstayne from the company of vncleane persons and synners, leste we be infected by the contagiousenes of their vyces. But the Lorde Iesus is aboue the lawe: neyther can he be defiled with touchyng, who purifieth whatsoeuer he toucheth. He touched the leaper with hys hande, and furthwith he healed his whole bodye. Let vs therfore praye that he may in sēblable wyse touche our soules with his holy worde, and therwith purifie our inward vncleannes. O thou that vsest to haunt the company of harlots, thou that [...] an adulterer, or polluted with lyke diseases, runne in lyke manner vnto Iesus (for he cūmeth downe from the height of his maiestie and meteth the) and knowyng thine own filthines, fall downe at his knees, prostrate thy selfe, and lye flat vpon the grounde: Crye and call vpon him, but crye with moste stedfaste belife of harte and mynde: Lorde, if thou wilt, thou canste make me cleane. And anon thou shalt heare these wordes agayne of thy mercifull sauioure: I will, be thou cleane. After these thynges were done in maner before rehearsed, the Lorde suffered not the man to folowe him, but caused him to departe, commaunding hym straytly to disclose nothing of this matter to any creature lyuyng, but rather (ꝙ he) get the hence, and shew thy selfe to the priest, by whose iudgemēt accordyng to the ceremonies of the lawe thou wast iudged to be a leaper. And if he geue sentence that thou arte clensed in dede of thy leprosy, then offer that Moses hath commaunded to be offered, of those that should fortune to be deliuered therof. Thus shalt thou with more credēce publishe gods benefit towardes the, thē if thou straight wayes tell euery body that thou arte made cleane. For by this meanes it shall appeare, euen vnto the Phariseis themselues, whiche depraue my benefites, that thou wast a verye leper, and hast bene clensed without eyther help of the Phisiciās, or els of Moses law, by bare worde of mouthe, and touche onely: & so shall they know how there is one present that farre passeth their priestes: who can easely cure leprosy, thoughe it be detestable, & abhorted, wher as they haue muche a doe, truly to dicerne thesame. This felow departed, in stede of a leper cleane in bodye, and wente to the priest, and was sene, and iudged to be cleansed of all leprosie. And anon after he conceled not this dede, but published it euerywhere, reportyng bothe this, and many other thynges of Iesu. Sum will here aske: Why did this man as he was commaunded in the one thyng, and in the other, nothyng regarde the Lordes commaundement? Truely for [Page xvij] that the one serued to confirme the certaintie of the miracle, because the priest not knowing as yet who had healed the man, shoulde pronounce his healthe restored by Iesu, to be a perfit health, who els peraduenture woulde haue depraued Christes benefit, yf the autour therof had bene knowen, before he had geuen his verdite. But after the miracle was once confirmed by his sentence, then made it muche for Gods glory to haue it published abrode. Wherefore then cōmaunded Iesu that thing to be kept secret, which in dede his will was should be blased abrode and vttred? Forsoth to monishe vs that we ought to seke no glorye and prayse of man for the benefites whiche it pleaseth God to worke by vs, because the goodlyer praise euer foloweth them whiche refuse thesame. It procedeth of an high courage so to do a good turne, yt thou wouldest haue no thankes therfore yelden the of him, whom thou hast doen good & pleasure vnto, beyng only contented with this, that it lay in thy lot to helpe thyne euen Christen in his necessitie. But he that is holpen by suche benefite as he hath receyued at thy handes, ought with so muche the more diligence to publish and set out thy well doing euerywhere to thy prayse & cōmendacion. Christ was in no daunger to offende in vainglory: and therfore this ensample was ordeyned for our instruccion, whiche are continually in very great ieoperdy to fall therein. Neyther did this man contemne Christes commaundementes: but the great gladnes that he was in by reason of the restitucion of his health, and a certaine feruent loue whiche he was kyendeled withall towardes Christe ye autour therof, would not suffer hym to kepe silēce any [...]nger. Uerely it chaunceth for the most parte that we are best beleued, when we tell those thinges, whiche we had rather in very dede kepe secret, thē disclose, if the matter it selfe enforced not vs to vtter that which lyeth hyd in our stomakes. Nowe what came of it that this man did thus blase abrode this miracle? Truly by reason therof, euery man conceyued suche an opinion of the Lorde Iesu, that he could not now for the great throng and prease of people that thyther resorted, openly enter into the citie, as he was wont to doe: but was constrayned to auoyde the good tounes, and make his abode in the wildernesse. Suche as goe about to get a name and gaynes by iugglyng castes and woorkyng of Magicall miracles, desyer to be in those cities, whereas moste haunt and resorte of people is. But oure sauiour Iesus, in that he ofte tymes shunneth muche assembly of people, plainly teacheth vs what we ought to do. He that is able to worke the miracles of the gospell, doeth not so muche desyer the great multitude, as the feruent mynde and affeccion of beholders. In great cities many resorted vnto hym for this purpose only, to delite their iyes with newe and straunge sightes. No man foloweth Iesus into the wyldernesse, vnlesse he long after hym with a certaine vehement desire and affeccion. He that forgoeth al pleasures of good tounes, and foloweth Christ thorow rough and cumberous places, foloweth hym to his great commoditie. For he that loueth hym vnfaynedly, doeth in all thinges folowe hym whome he loueth: through reproche, hungre, despoylyng of substaūce, banishmēt, imprisonment, tourmentes and death. And suche folowers of Christ, were figured by those that came flockyng out of all countreis, and partes of Galile, vnto Iesu: who kept hymselfe close, in desert and solitary places.
The .ij. Chapter.
BUT whithersoeuer a man flieth, vertue hath euer her fame and glory folowyng her, euen as the shadow foloweth the body. For he that is vnfainedly good, cā neuer be but one maner of man, and lyke himselfe. And as there is alwayes light, whithersoeuer the body of the sūne remoueth: euen so to what place soeuer true godlinesse remoueth, there is alwayes great resort of people. Now wildernesse was no longer wildernesse, after the lorde Iesus, the true light of this world, was gon thither. And yet the persone in whome is the power to worke the myracles of the ghospell, ceaseth not (asmuche as in him lyeth) to auoyde such places wheras muche people is assembled to beholde hym, for that he knoweth certainly, what a perilous vice vainglory is. Neuerthelesse the feruent desyre he hath to helpe and do all men good, doeth oftimes cause hym, though it be againste his nature, to haue recourse thither againe. And by this meanes cummeth it to passe, that whiles the good man is compelled to remoue from place to place, the moe receiueth benefite at his handes.
Wherfore Iesus geuyng vs ensample bothe to flye vayne glory, and also continually to doe good to our euen christen, within fewe dayes after returned agayne to Capernaum, from whence he semed to be dryuen away before, by reason of the great importunitie of the people, whiche euen in the night tyme lay about the gates of the house wherin he soiourned. For as he made Bethleem muche renoumed by his byrthe, and Nazareth very famous by his educacion, and the countrey of Egypt happy, because he fled thyther for his preseruacion and safegarde: so did he, as it were adopte and choose Capernaum to be his countrey, bothe by his ofte tarrying there, and also by shewyng of many fayer miracles in the same. He came agayn hyther in maner by stealth, and fyrste kepte hymselfe secrete in a house, before it was knowen in the citye that he was cum. But as the Sunne can not be hyd, so the Lorde Iesus can not be kept close and secret. The rumour whiche (as it is commonly seen) rose of a few persons, had now blowē abrode throughout the whole citie, that Iesus was in the house. And furthwith thither flocked suche a multitude of people that all the house was fylled, and not onely that but also the porche, and al the places about the dore were not sufficient to receiue them. It is a blessed house whither Iesus is cum to dwell, and neuer departeth thence agaynt. That house is the churche. For Capernaum beareth the figure of the whole worlde, wheresoeuer the Gentyles inhabite. Certes at Ierusalem the Iewes cast Iesus out of the temple, and among the Gentiles, the kyngdome of heauen [Page xviij] suffereth violence, and the multitude of all sortes of people entreth into it, after a certaine forcible fashion. The Christian Nouices sitte aboute ye gates, greatly desyring to be admitted into the Lordes house, muche houngryng and thirstyng after the rightuousnes of the kyngdom of heauen. And verily Iesus excludeth no manne from this house, neyther poore, nor ryche, whole nor sycke,He prec [...] the [...] vnto [...] so that he haue a vehement desyre to heare hym. Wherefore the Lorde teachyng vs that we ought alwayes chyeflye to care for our soule health, and afterwarde for our bodies, fyrste of all ministred vnto them the doctrine of the ghospell, wherwith the diseases and maladies of the soule are cured. For this cause such as are disposed to geue almes to ye poore, do very well, yf they geue them fyrste a bryefe exhortacion, that maye make them the better in mynde and soule, and then departe with theyr charitie. For the common sort of people be of suche a disordered iudgement, that they are more desyrous of those thynges whiche are expedient for the body, then of those yt pertayne to theyr soule health. The lord euidently declared vnto vs by his ensample, that our chiefe care oughte to be for that parte, whiche is the chiefeste parte or porcion of man, in that he fyrste taught, and then by and by healed suche as were diseased. Nowe whyles Iesus was teachyng,And there cam certa [...] vnto hym. and busye about curyng the diseases of theyr soules, there came vnto hym certain men, bringyng with theim one that was sycke of a Palsey, whose synowes were so resolued in all partes of his body, through the violence of the disease; that he could not styrre out of his bed, but was fayne to be caried thither vpon fower mennes shoulders. Here hast thou plainly set out, the very ymage and fygure of a minde, whiche is by worldly lustes and desyres made so womanlyke, and dissolute, that it can in no wise lift vp it selfe to doe any thyng that is good & godly, but lyeth styl in the bedde of lowe and filthy cares, and neuer remembreth any thyng that is hygh or celestiall. Nowe when they sawe howe they coulde not for prease of people that sate so thicke about the gate and porche, bryng this sycke man to the sight of Iesus, they lifted hym vp vpon the house, and after they had remoued the slates, and made a way in, they let hym doune bed and all, with a long corde, and layed hym at the feete of Iesu, nothyng doubtyng but that he of his great mercie and goodnesse, woulde help the selye wretche, assone as he once cast those his pitifull iyes vpon hym, and beheld how he laye in his bed lyke a quicke karkas, impotent, and benummed in all his lymmes. Iesus sawe this miserable person, euen before he was broughte vnto his presence, and knewe right well the great faith of those that brought hym. He could if it had liked hym, without leauīg of or breaking his tale, haue sygnified his pleasure vnto them, by whom he had luste, in this wise: Let the sycke of the palsye aryse, and beyng sodainly healed, cary home his bed again. But his will was to shewe al men there present, that piteous sight, and also to declare of what great strength and efficacie true belief vpon hym, is wyth almighty God the father. The disease was vncurable, and of long continuaunce: the cummyng to Christe very cumberous. And yet the gracious goodnesse of the lorde,Whē Iesꝰ sawe theyr fayth. &c. ioyned with lyke power, put them in a sure hope to obtaine theyr request. Wherfore after he sawe theyr notable fayth, the more he perceyued the man to be diseased in soule then in body, the more pitye and compassion he toke on hym. Euery man thought hym in a miserable case that thus lacked the vse of all his membres: but more miserable was his soule, beeyng in [Page] subieccion and bondage of sinne. They loked after nothing els but that the poore wretche should be restored to perfite health of body, which was a thing farre aboue mannes power. But Iesus beyng highly pleased with so notable a faithe, and therfore willyng to make hym all, and in euery part whole, turned vnto hym, and sayed: Sonne, thy synnes are forgeuen.
There were present in that assembly, certaine Scribes, who for the knowledge they had in the scriptures, were neuer the godlyer, and better in theyr liuyng, but rather more enclined to surmise matiers agaynst hym. They had learned of the bokes of the Prophetes, and Moses, that it perteyneth to God alone to pardon sinnes. For the priest dyd not release sinne, but made intercession vnto God for other mens offences, and that not withoute sacrifice. Because the Scribes knewe this right well, they had suche secrete thoughtes & imaginacions with themselues: What newe saying is this that he speaketh, whiche neyther Moses, nor Aaron, nor any of the auncient Prophetes, durst presume to speake. For he sayeth: thy synnes are released. Trulye he is a blasphemous person against God, that thus taketh vpon hym gods power. The law cōmaūdeth sum offēces to be punished with death. And other sum there are, for the whiche satisfaccion is made with burnt offerynges, and diuers other kyndes of sacrifices, by the mediacion or intercession of the priest: But he passyng nothyng vpon suche rites and ceremonies, doeth at once forgeue all sinnes with bare worde of mouth. This thing that he taketh vpon hym, and promyseth, pertayneth not to manne. It lyeth in Goddes power alone to perfourme it. Surely they were offended with the imbecillitie and weakenesse of his manhode that they sawe, and therefore coulde suppose nothing of hym, aboue the state and condiciō of man. Neyther had the vulgar people any greater opinion of him, whiche yet by reason of theyr simplicitie, were not so muche enclined to pycke quarels, as the other were. The spirite of this worlde putte those thoughtes in theyr myndes, who whyles they stacke harde to the litterall sence of Moyses lawe, were farre frō the spirite and true meaning thereof, and were somuch the more vnapte to be taught thesame, because thei thought themselues very well skilled in the scriptures: in somuche that thesame thyng hath here also place, and is verified, whiche we see chaunce among paynters, and singing men, who are wonte to take lesse for teachyng of one that is altogether rude and ignoraunt in theyr arte or science, then for him who hath ben euell enstructed of an other mayster in the same: and the reason is, because in teachyng of the ignorant, there is but one labour to be takē: whereas yf a man take vpon hym to instruct the other, as it is the firste, so is it the more paynfull labour to teache hym to forget what he hath learned before, then to teache hym. And these vngodly thoughtes, they of a certain worldely pollicie, kepte in theyr stomakes for feare of the people, in whose presence [Page xix] they muche aduaunced and magnified themselues for their greate knowledge & vnderstandyng. The Lord Iesus who rather desyred to declare his diuine power by deedes,And immediatly whē Iesus perceiued in spir [...]e. &c. then to vtter thesame by wordes, because he woulde plainly shewe vnto the Scribes howe there is nothyng so closely hydde in mennes brestes, be they neuer so suttle and craftie, that his holy spirite (which searcheth, and throughly seeth all thynges) knoweth not, tourned him vnto them, and as though they had spoken out those thynges, whiche they inwardlye thought in theyr myndes, sayed in this wise: Why haue you suche slaūderous imaginacions in your hertes? why do you rather iudge me by this weake and feble body of myne, then by my deedes?
Why do you not gather of these my workes which you see with your iyes and cannot deny, that those thynges are of trueth, whiche can in no wyse be sene with your corporall iyes? you are offended with me because I sayde: Thy synnes are forgeuen: and deme it to be a vayne saying, and of none effect, because you see not the efficacie therof, whiche putteth forth and sheweth it selfe in the soule of man. But you that haue your bodely iyes whole and faultlesse haue spirituall iyes faultie and blemished.
What yf I speake like wordes vnto the other, and make the efficacie therof appeare vnto your iyes? Is it not then reason that you beleue the thyng whiche you see not, beyng thereunto enduced by the thyng you see? There is nothing that man can easelyer do, then speake: and contrarilye, there is nothing so harde, as to perfourme what is spokē. God alone cā as easely do the one as the other. And though hytherto he neuer gaue this power to manne, yet it is not oute of his power to geue it to whom it pleaseth hym. And long sithens he promysed by the prophetes that he would sende his Messias, who shoulde cure the diseases of the people of Israell, and abolishe and cleane take awaye synnes. Therfore regarde you not this symple bodye of myne, lyke in all poyntes to yours: neyther beholde ye my garmente, not decked & trymmed with Philacteries, and embroudered hemmes: nor yet my speache nothyng differyng from other mennes. Let the thing selfe be the grounde and foundacion of your iudgement. It is no maisterie for a man to saye vnto a synner: Thy synnes are pardoned.But that ye maye know that ye sonne of man. &c. And it is lyke easy to saye vnto ye sicke of the Palsey: Arise, take thy bed and wa [...]ke. You haue hearde me speake the one saying and fynd faulte therewith. Nowe heare ye the other, which ye cannot lykewise fynd faulte withall, when you see euidently with your iyes how the thing ensueth immediatly of my wordes. And this will I do: not to boast and brag vpon my power, but to the entent you may perceyue that God hathe geuen power vnto the sonne of manne, who appeareth vnto you an vnderlyng and a weake person, to release synnes with worde, (which power your priestes neuer had) and that not in Iewry alonely, but also in all regions and countreys of the worlde, in suche wise that whatsoeuer he releaseth in earth, is released in heauen: and whatsoeuer he leuseth not in earth, the same remayneth still bounde and vnleused in heauen. You haue no cause to picke quarels, and surmyse matters against me but to reioice and be glad for your singuler wealthe and commoditie, if god of his infinite mercie, haue encreased his bounteous goodnes towardes you. If you saye that God cannot thus do, then do you derogate or diminishe his Maiestie. If you saye he wyll not, you offende his goodnesse. If you saye he doeth not, albeit he hath once promysed so to do, thē [Page] do you make hym a lyar. Finally yf you be voyde of belefe in suche thynges as are spiritual, and pertaine vnto the soule, wheras ye can not thwarte and cauyll in the thynges you see dooen before youre iyes, then do you plainly declare your obstinate malice.
He spake vnto y• sicke of the Palsey. &c.When Iesus had spoken these wordes, and they diligently marked what he would do, he tourned hym to the sycke of the Palsey, and sayde: I saye vnto the, arise, take vp thy bed, and go hence into thy house. And he had scarcelye spoken these wordes, but an effectuall vertue therof manifestly ensued▪ For the sycke manne began not by litle and litle, and at the length with muche a do to moue hymselfe: But assone as Iesus had spoken the worde, he raysed hymselfe, and stode vp as lustie and couragious, as though he had neuer felte any Palsey at all. Then lifted he vp his bedde, and layed it on his shoulders, and so went out through the prease of people, shewyng thē al a newe syght that neuer had bene sene before yt day, in as muche as he, who was a litle before bedred, and caried lyke a dead karkas on fower mennes shoulders, was now cranke, and lustie: yea and able ynough without anye helpe, to carrye so great a burden. They made hym roume to go oute, who woulde geue him none to cum in. And both these thinges were right expedient to be doen. Fyrste that the people shoulde not let hym haue entraunce, because to make the greatnesse of his faythe manifest to them all: then ye roume should be made him to go out through the middest of the prease, because euery body might see this wonderful sight and miracle. The Scribes saw these thinges, and were not onely neuer the better therfore, but also more enuious, and maliciously set against Iesu. The residew, so many as were present, being greatly amased with this straūge miracle,In somuch that they were all amased. glorified god, who had geuen such power to man, with bare worde of mouth both to forgiue sinnes, and also to heale an vncurable disease, truly confessing that among all the marueylous dedes, whiche were eyther reported to be doen of the holy men that were before theyr dayes, or els of suche as liued in theyr tyme, there was none comparable vnto thys. Now if we stand still many tymes when we see thinges wrought [...]y grauers, & painters, & diligently behold and vew euery point of the workemanshippe, alwaies espying some newe thīg, that we sawe not before: me thinketh it right expedient yt we staye & tarrie here a while, to behold this notable syght, & with godly curiositie, to consydre euery thing: because whatsoeuer the Lorde dyd in earth, he dyd it for this purpose, that we studying the mysteries therof, shoulde picke out for our instruction, what so euer conduceth to vertuouse and godly lyuing. And this shall we doe with muche more profite, if we first cōsidre what was outwardly shewed vnto the corporall iyes: then what was sygnified by this figure to be inwardly wrought in mens soules. Let vs therfore fyrst of all pondre the violence and greatnesse of this dysease, whiche the lord Iesus cured with worde. For the palsey is nothing els but a noysom humour, that taketh and astoyneth the synowes of the body, whiche are the instrumentes of mouing, so that he that is sycke of this disease, hath membres not to vse, but to payne hym with greuous burthen, & doeth almost appeare to be a liue carkas lyuing only to his payne and torment. And for the most parte, this disease either riddeth a man sodainly out of the world, or els if it chaunce not so to doe, then after long continuance it maketh an end of him, with a more cruell and paynfull death: and is one of those diseases, that the physicians reck [...]n vncurable, and for that cause wyll [Page xx] not by theyr good will, medle with all, or els if they assaye to ouercome it, then at the length, after they haue a great while striuen therwith in vayne, they as the weaker parte, geueit ouer, & forsake theyr cure, specially if the sayd disease haue once taken not one or two partes, but the whole body. Now how vncurable this mans disease was, it plainly appeared in that he kept his bed continually, and was borne lyke a dead carkas, on fower mens shoulders. Furthermore this kinde of disease, manye times maketh a man speachlesse and also febleth & dulleth the quicknesse of the wyt. And so did it fare (as it semeth) with this pacient, who albeit that he was in this yuell takyng, yet neuer desyred he the lorde to helpe him. Who is so hard harted, whom so pitiefull a sight woulde not moue to compassion? who woulde not thinke suche a one to be in better case dead, then after this manoure aliue? But now, christian man, beholde a lytle whyle with thy spiritual iyes, and consydre how muche worse is the palsey of that mannes soule, whose powers are altogether entangled with the moste triflyng cares of transytory thynges, and worldly vanities, in so muche that when he should doe any charitable dede or work of mercye, then is he altogether benummed & taken with a palsey, so that he hath neyther handes to relieue the pore at theyr nede, nor feete to goe to Iesus, nor tongue to desyre his sauiour to helpe hym: but as one cleane dead to Iustice is carried about hither and thither, whithersoeuer it pleaseth the sensuall lustes and appetites of his body, whiche be as it were his porters, to carry hym. What shall the sely soule do, whiche because it is altogether dissolute, and weakened by superfluitie, by carnall pleasure, by inordinate desyre of vayne glorye, and worldly riches, hath no strength at all to lyfte vp it selfe from the filthy cares of this world, to the loue of heauenly thynges? It is altogether fastened to the naughty bed of carnall lustes, and therein lieth, and resteth. And beyng in this case, it farre passeth mannes power to helpe it. Only Iesus is able with his almighty commaundement, to put awaye all the violence of this disease. Wherfore we ought to resorte vnto this physyciā, vnto whome no disease is vncurable, but not without a greate faythe, which may doe so muche with him, that this pacient was holpen euen for the belefe of other men. They prayed not with woordes, but yet were they earneste suters in dede. When fayth hartely desyreth any thyng of Christe, her request is very affectuall, and no meruayle syth that euen we mortal men, fele great carefulnesse in our mindes (suche are the naturall affeccions of man) when we se one that hāgeth vpon vs, with all his harte and mynde, & hath put his sure confidence and trust in vs. God requireth of synners, neyther burnt sacrifices, nor offered gyftes. Onely acknowleage thy sycknes, and truste in thy phisycian: and yet no man can make the able thus to doe, but god alone. For after that he of his inestimable goodnes, hathe once decreed to heale the soule taken with the palsey, he fyrst of all putteth into it a certaine wonderfull heauinesse & yrkesomnesse of ones selfe, in so much yt the sinner hateth himselfe, and is wery of his former lyfe. Nowe he seeth in what ignoraūce and darkenesse he hathe ben of long season, what greuous offences he was wonte to cōmitte, and abhorreth himselfe, and woulde without doubte, be in vtter dispayre of saluacion, vnlesse he that put in the vinegre of sorowe, dyd also giue hym the oyle of good hope. The iustice of God, [...]ore troubleth the synnefull soule. It threateneth with vengeaunce, and punishmēt due vnto the synnes: It threatneth [Page] with hell and damnacion. But on the othersyde the remembraunce of the goodnes and great mercy of God, calleth backe the synner from desperacion, for that god seketh not the death of a synner but wylleth rather that he tourne and lyue. The lorde Iesus who restored the lawe of nature, and destroyed not Moyses lawe but made it perfite, did also applye hymselfe to the common reason and iudgement of the vulgare people. As the pocion ministred by a faythfull phisician sore vexeth the whole bodye, and bryngeth it out of quiet, specially in a ieperdous disease, and the more it worketh, and troubleth the pacient, the more hope is there of health: euen so the nearer vnto despera cion the penitent synner is, the nearer is he to his soule healthe, Iesu being his phisycian. Now marke me well a shamefast vnshamefastnesse. For shame, as it is commonly sayde, is vnprofitable to the neady man.
Shame putteth awaye shame, euen as one nayle dryueth out an other. It is an vnprofitable shame that causeth a man to hyde and kepe secrete his sycknesse. This shame is put awaye by the longe werinesse of the disease, and the great hope that a manne hath, to recouer his health: and nowe is he not ashamed to confesse his sycknesse, because he is ashamed to be sycke. What manne yf he be greuously diseased in his bodye, hathe any regarde of shame at all? Dooe not menne in suche case discouer, euen the moste priuie membres of theyr bodyes, and suffer the phisycian to handle them? Lyke affeccion of minde is in hym, who hath begonne to knowledge the fylthie disease of his soule. For what lewder pageaunte or pranke cowld there be played, then to clime vp vpon another mans house, to cast downe the tiles, to make an hole, and conuey doune from aboue a fowle lothsome syght that euery body abhorred, and lay it before all theyr iyes? What woulde ye proude pharisey haue sayde here? Certes he woulde haue cryed: Oh vilaynous dede: and ouer this haue rayled out of measure agaynst theyr lewdnesse, who had contrary to the common lawe, made an hole, and forciblie entred into an other mans seuerall house, and with suche a deadly syght, bothe interrupted the holy preachyng of goddes worde, and also defiled the iyes of the audience. He woulde haue commaunded the karkaslyke sycke man to be had away, and then haue all to wasshed himselfe with water. But with those thinges, in as muche as they were an euident profe and argument of a notable faythe towardes him, the Lorde Iesus was hyghly delyted, whiche they that crake vpon the righteousnesse of Moyses lawe, woulde haue bene offended with all: in somuche that he, and yt not lokyng to be desyred, healed this miserable creature: and fyrst of all he cured the diseases of his soule, whiche are synnes, and then forthwith deliuered his body of the palsey, because that as there are many vices, whiche after they haue taken theyr begynning of the body, doe from thence redounde into the soule: so it chaunceth oftentimes that the body is infected with the disease, that is first bred and ingendred in the soule, as when lecherye whiche is engendred of the humours of the fleshe, defyleth the sowle, and from thence returneth agayne her maladie and euyll effect into the body, there causyng eyther the palsey, or the fallyng euyll: or els when that enuie, whiche taketh her begynnyng of a vicious soule, dothe also wast the body, and bryng it to a cōsumption. He onely is able to cure bothe the partes of man, whiche made bothe. Here is it also to be consydered, howe greate was the largesse of Iesu in forgeuyng of synnes. For whē he saithe: thy sinnes are remitted, he lewseth thē all together. [Page xxj] Neyther is there any mencion made of the merites paste, nor any requiring of sacrifices, or satisfaccion, but mencion of faythe only. It is inoughe humbly to haue cum to the feet of Iesus. That man hathe made sufficient sacrifice, who with perfecte faythe hath shewed hymselfe vnto Iesu, then whiche sacrifice, there is none more acceptable vnto him. The sycke of the palsey was wholy displeased with himselfe, bothe for that he knewe his owne synfull liuing, and also because his body was oppressed with so miserable a sicknesse. All his trust was in the mightye goodnes of Iesu, who made hym all whole because he wholy committed himselfe vnto this phisician: he cōsidered not how vncurable was his disease, but only regarded how myghty, and good was the phisician, vnto whome he committed himselfe. Nowe what hope of recouery is there in those persons, that cherysh, and make muche of theyr disease, that flye out of the physycians syght, yea that hate, and abhorre hym? If thou be ashamed to acknowledge thy syckenesse to a mā phisycian, or els yf thou haue any mistrust in hym, who peraduenture when he knoweth thy syckenes, wyll rather hit the in the teeth therwith, then cure the same, yet hide it not from Christ, who discloseth no mannes offences, but healeth all men, and that frelye: and thus do thou to thentent it maye lykewyse chaunce vnto the, as it chaunced to the sicke of the palsey. What did he▪ He all thinges now turned cleane cōtrary, lyfted vp his bed on his shoulders, as one ruling his sensuall appetites and passiōs, whiche he serued before. For this is the very thing that is meant by bearing of the crosse. This is it that is vnderstand, by crucifying the fleshe with her vices and cōcupiscences. Now neadeth he no more fower porters to carry hym. He walketh on his owne feete, whithersoeuer ye spirite of Christe leadeth hym, neither goeth he, but whither he is commaunded to go. For what is it to walke, but by continuall encrease of vertue, styl to goe forwarde, and euery daye to wax better and better? what is it to retourne into the house fro whēce he came, but to knowleage in what case he came out frō thence, and by whose benefite, he returned thither againe soodainly chaūged, & altered bothe in body and sowle. For it is the propertie of the phariseis, to dwell without in stretes, market places, and whereas conuenticles and vnlawfull assembles be. He dwelleth at home in his owne house, whoso knoweth howe nought and vertuelesse he is of himselfe, and wholly ascribeth what vertue and goodnesse soeuer he hath, to the free liberalitie of our sauiour. Now will I dismisse the frō any lōger beholding of this syght, after I haue rehersed vnto the by waye of epilogacion, the persones of this seene or pageaunt. The sycke of the palsey, and they that carrye hym, be made shamelesse through theyr great fayth, and obtaine theyr peticion. Iesus is so muche delyted with theyr faythe, that euen of his owne accorde, and not desyred of them, he doubleth his benefite. The symple and vnlearned people, discerning nothyng in him, whom they beleued to be nought els but a manne, only merueyleth at the power of God. The scribes alone muttre softly with themselfes agaynst Iesu. Let vs therfore eschew[?] the ensample of the saide Scribes, who whyles they studie to aduasice theyr owne glorie, goe about to duske the glorye of Iesu. Let vs of ye simple sorte of people, and with them glorifye God, not only if it please hym at any tyme of his great mercifull goodnesse to heale the infirmytie of our soules, but also whensoeuer we see any other, through his saide bounteous goodnes, forsake theyr olde vicious lyuyng, and cumme to amendement.
After this so notable a miracle was wrought at Capernaū, Iesu, to thentente he might dooe good to moe, departed thence agayne, and went to the sea. He dyd not conuey hymselfe awaye, because he woulde not helpe men and doe them good, but whyle he forsoke the vncurable scribes, he prouoked the godly by his departure, the more to desyre his presence. For there likewise resorted a greate number of people vnto the sea, teachyng vs that we ought in lyke manoure to forsake all thynges, & folowe Iesus whithersoeuer he goeth. For he is euery where a sauiour, whether he be resydent in cities, or trauayle thoroughe tounes, and villages, or continewe in ye wyldernesse, or goe vp to mountaines, or come downe into the plaine, or els repayre to seas and waters. When he sawe therfore,And as Iesus passed vp. &c. that so great a multitude of people was cumme thyther, & knew ryght wel the cause of theyr cumming, he taught them on the shore. And as he there walked, he passed by a certaine custome house, where those are wont to syt that demaunde custome, and towle, of suche as sayle by: and espied in that house a certaine manne named Mathew, who was also called Leuy, the sonne of Alphey, sytting at the receipt of custome, for he was a publycane or customer. And albeit this sorte of menne was euery where muche hated of the people, yet specially among the Iewes, they were counted abhominable. For they vse to bye this office of the prince, for an vnreasonable summe of money, and therfore to thentent theyr aduauntage and gayne may be the more, for the moste parte they take and extorte of all menne, without pitie and conscience, and put maryners, and wayfaring menne to muche busynesse, vnto whome many tymes damage and disprofite ynough otherwyse happeneth. There were verye many among the Iewes, who denied that the Iewes beyng the holye people of god ought to pay tribute vnto the Emperour, since he was an heathen prince and a worshipper of Idolles. And for this cause they greatly abhorred the Publicans, who to haue the gaynes of the money whiche they leuied ouer and aboue that was due, serued hym in gatheryng of toll and custome. The lorde whiche had before imbrayded ye scribes with theyr vnbeliefe, for that they murmured against his miracle, whereas the symple people gloryfyed and praysed god therfore,And he arose and folowed him. &c. because he woulde nowe eftsones shewe that none be farther from true holynesse, then suche as thynke themselues perfyte holy menne, called Mathew out of the custome house, and commaūded hym to folowe him. Mathew beyng sodainlye chaunged, and made a newe man, forsoke his gayning seate, and folowed poore Iesus, to thentent he might be enriched with the ryches of the ghospel. All men did not so greatly merueyle at this facte, and yet was it in dede more wonderfull then that, whiche they so muche merueiled at a lytle before, when the sicke of the palsey was healed. For consydre me well what a palsey he hath whose mynde is fastened to couetousnesse. Neyther is it vnknownen howe intricate, [Page xxij] and busye, the accomptes of publicans be, and therfore that he sodeinly chaunged went out of his custome house, forsakyng all that euer he hadde, and folowyng Iesu, was more to be merueyled at, then the sycke of the palsey when he whipte out of his bed, and went home vnto his house. The pharisey heareth Iesus reasoning or disputing on many matiers, and seeth him worke sundry miracles, and yet distrusteth, and murmureth agaynst hym. The publycane who neuer heard ne sawe suche thynges before, obeyed thonly worde of Iesu. And beholde an other occasion, wherby bothe the wickednesse of the phariseis, and also the bounteous goodnesse of Iesu maye the better be set forthe and knowen.And it came to passe that when Iesꝰ &c. For Mathew being now the assured disciple of Iesu, to thentent he myght commend his maister to moe, and bryng suche as were his late companions, and felowes of the same state and condicion that he was, to the lucre of the ghospell, was not afearde to desyre the lorde that he woulde vouchesafe to be his geast at home in his house. Iesus lightely condescended vnto his request, because that before he so wyllingly obeyed when he was called. Mathew supposyng that he had obteyned no small thyng, prepared a right gorgious and a royall feaste, whiche shoulde suffice a great many, that is to wete, certaine disciples whom the lorde had now gathered, and besydes them diuerse other, which then folowed Iesus and went with him as vnbidden geastes to this feaste: and many publicans, yea and sinners to, whom for olde familiaritie and acquayntaunce Mathew had bidden therunto, beyng nothing ashamed what manoure of companions he once had, sithe he was thē departed from them to an other felowshyp. For he trusted it woulde cumme to passe, yt lyke as he was called of the lorde, so should he throughe the lordes mercyfull vocacion, haue many of them scholefelowes with him in learnyng the doctrine of the ghospell (whereby is geuen aboundaunce of heauenly treasure) who were before his felowes in vicious lyuing, and getting of slaunderous gaines. He receiued this great confidence through the gracious goodnes yt he perceiued in Iesu towardes all menne. Truly it was mete this shoulde be a great feaste, which represented ye churche that should be gathered together of the gentiles. For the feastes of the Iewes be small, and receyuable but of fewe persons, because they onely folowe the fleshe or litterall sence of the lawe, where as the spirite and true meaning thereof, dilateth it selfe in most ample wyse, and receiueth al sortes of people. All menne loue libertie and haue neede of mercy:And when the scribes and phariseis sawe hym eate with publicans. &c. few haue rightuousnesse, and yet did the phariseis chalēge thesame notwithstanding they lacked it, & were in very dede vnrightuous: who when they sawe Iesus feasting with publicās and synners (whome they as menne of great perfeccion and holynesse would not vouchsafe so muche as to speake vnto) went vnto his disciples, being then but symple ignoraunt persons, and suche as they thought might easely be plucked from theyr mayster: and them dyd they hunt after and assaye to wynne with theyr venemous whisperyng. Why (ꝙ they) doeth your maister, whom you (Iohn forsaken) folowe as the more holy and perfite manne, eate and drinke with synners, since that the communion of table is the greatest token of familiaritie that maye be? Hath not hered this scripture folowing? with the holy thou shalte be holy, and with the froward thou shalt be froward. Doth not he cōsidre how that by reason he is thus familiar, & kepeth company with sinners, he doeth encourage thē to cōtinewe still in sinne, whiche els peraduenture, yf menne woulde auoyde theyr [Page] companye, woulde amende theyr lyues: When the disciples, who were as yet rawe in theyr profession, had no ready aunswere to make them, but onely with a symple plaine fayth hanged vpō theyr Lorde,Whē Ies [...] hearde that he saieh. &c. then Iesus (vnto whom neyther the secrete wordes, nor yet the hid thoughtes of the phariseis were vnknowen) made answere for them in this wyse: O you phariseis, why do you grudge and murmour agaynst me, for that I rather feaste with thē whome you take for wycked and abominable persons, then with the priestes, scribes, and phariseis? The physicians are praysed who being themselues in good health go yet vnto ye sycke when they are sent for: And am I blamed for going vnto them who acknowledge the disease of theyr soule, and desyre a physycian to cure them? Suche as are in good health do not quarell with the physycian & saye: Why visytest thou suche, and suche, & not vs: For they that are whole haue no nede of a physycian. The facultie of phisycke muste alwayes be ready for those that be euyll at ease. These folkes which acknowledge theyr disease, are right glad that the physician is cum. For you sawe by that I did vnto the sicke of the palsey, howe I haue power geuen me to take away sinne. You that thinke your selues whole, & take vpon you to be right wisemen, haue no cause to quarell with the physiciā if he cum not vnto you. I was sent into ye worlde, to take awaye the sinne of the worlde. Whoso knowleageth his sicknesse, and desyreth the physycians helpe, him will not I fayle at his nede. Nowe he that thynketh hymselfe faultles, yf he be in a right beliefe, neadeth nothing that I can do. But if he be deceiued in his opiniō, or els knowe right wel his inwarde infirmitie,I cam not to call the rightwise but sinners &c. and yet dissembleth thesame, then is he paste all hope of recouery. And for this cause the physyciā should but lose his labour, if he wēt vnto him. For who can heale a manne agaynst his wyll? Therfore the physyciā is vniustely reproued, yf he folow the rules of his facultie: but they are very vncurtuous, who when thēselues are in good healthe, haue great disdayne and enuy that the physyciā should be present with the sicke. And this my facte ought not to seme straunge and vncouth vnto you, whiche professe the knowledge of the lawe. For you reade therin as foloweth: I will mercy rather then sacrifice. God spake these wordes by his Prophete, sygnifying therby that the carnall iustice of the lawe, whiche standeth in abstayning from open offences and the obseruacion of ceremonies, shoulde be set asyde and abolyshed. He that neyther cōmitteth murther, theft, nor aduoutry, he that resteth on the Sabboth day, fasteth vpon dayes apointed, washeth, & maketh sacrifice, is righteous after thestimaciō of man: But god requireth another maner of righteousnes, which standeth in free beneficence or well doyng to our neyghbour, in forgenyng thē that haue offended vs, in mekenesse and gentle demeanour. Now how farre are they from this prayse, which do not onely themselues not helpe their neighbour in his necessytie, but also haue great despite, and bable agaynst it, yf anye manne so do? God promised to sende you suche a Messias, not as should excell the Phariseis in sacrifices, phylacteries, fastinges, and long prayers, for thobseruaciō wherof they magnify & set out themselues vnto the people, but suche a one as shoulde be beneficiall to all men, a lanterne to them that be out of the way, a helper to oppressed persōs, a cōforter to suche as are in aduersity, a phisiciā to all that are cōtrite in herte, and finally suche a one as should ioyne vnto god, those that semed to be farre frō God: & contrarywise, declare that suche [Page xxiij] as appered to be next God, and moste holiest, were verie far from true godlynesse. With these wordes the lorde Iesus bothe stopped the mouthes of the Phariseis, and also taught his disciples how charitably they should demeane themselues toward sinners. For this cause we are much bound to the wicked phariseis, who so oft prouoke the lord to expoune the doctrine of the gospell.
Behold there went also vnto Iesu certain of Iohns disciples in cōpany with the false accusyng Phariseis. For they also were attached with a spiece of humain enuie, for that Iesus semed to deface the great estimacion of their mayster Iohn, notwithstandyng his life & rule appered to be strayter then Christes was, and that he had mo disciples then thother. Wherfore they went vnto Iesus, & moued vnto him this capcious question: why (ꝙ they) do Iohns disciples, and the phariseis oft times fast, and thy disciples not fast at all? Unto this question, because they assayled hym and not his disciples, the lord made a gentler aunswer, than he did a litle before, when he defended his disciples: teachyng vs hereby, that Christian charitie, whiche vseth all myldnesse in the euyls and displeasures doen vnto herselfe priuately, is more diligent in defendyng other from the same. For the Christian byshop must be paciente, and meeke, in sufferyng all iniuries doen vnto his owne person: but yet ought he with diligent endeuour to helpe his flocke, whensoeuer it is in ieoperdie. Wherfore Iesus sayd: You that haue diligētly heard Iohn Baptist preache, ought to call to remembraunce howe he preached that I was the bridgrome and he the bryde gromes frende. It is mete that all heauinesse be away when the brydegrome is present.
Moses is a seruaunt and no brydegrome,Can the chyldren of the weddīg fast? &c. and therfore fastinges were conuenient for hym, because the same doe cause sadnesse, and abate myrthe. It is well doen that they fast, whiche continue in the Synagoge, beyng a seruaunt and not a bride. For suche haunt not the brydegromes chaumber. But the fre borne chyldren, who haunte the weddyng chaumber, cannot fast, as long as they haue the brydegrome hymselfe present with them: because theyr myrthe is so great, that it wyll not suffer them to remembre heauy thynges. He that for dread of punyshment doeth his duetie, can in no wyse be meary. Now the chyldren who haue receyued the spirite of libertye, perceyuyng that they are dearly beloued, and cared for of the brydegrome, be neuer carefull leste they offende in these thynges whiche wer commaunded for a tyme, to men of a seruile nature: as for an ensample, in washinges, in thobseruacion of the Sabbothe, in choyce of meates, in apparell, in holy dayes, in sacrifices. They put theyr confidence in the myght and goodnes of the brydegrome who is able without all these thynges, to geue them perfite righteousnesse. Spirituall belefe taketh awaye fleshly carefulnes. Charitie that maketh all thinges pleasaunt, causeth gladnesse. The brydegrome hath his owne proper meate, from the whiche his companions can not abstayne.
The worde of God, and the flesh of the brydegrome, is the meat and foode of the soule, and his blood is the drink of the same. Suche as cleaue nygh [Page] [...] [Page xxij] [...] [Page] [...] [Page xxiij] [...] [Page] vnto me, are euer desyrous to eat theyr fyll of this meat: and they that haunt the bride gromes weddyng chamber, doe alwayes couet to be drunken wyth this drinke. But lyke as corporall meate causeth not rightuousnesse, euen so fastyng maketh not a man iuste: yea it is oftentymes seen that he whiche eateth his meate, is more rightuous then the faster. Suche fastynges as are commaunded by the lawe, are full of heauinesse, and therfore displeasaunt to almightye God, who loueth a cherefull gyuer. He can in no wyse be merye and chereful, that feareth and trembleth. But whoso knoweth that he is set at lybertie in these thinges, eyther to doe them, or not to doe them, and yet mooued by charitie fasteth, thesame vndoubtedly fasteth wyth great myrth and gladnesse: not because his fasting is so prescribed by the lawe, but for that charitie moueth hym so to doe. Whan my disciples are once cum to that strengthe of mynde, that I nowe goe about by my teachyng and preachyng to bryng them vnto, than shall charitie cause them to doe more of theyr owne free wyll, than now doth the prescripcion eyther of the law orels of Iohn get of you by compulsion. But as yet they are not cum to this strength and perfeccion. They are yet tender and weake: for the presence of my body letteth them to attain therto. The day shall once cum, when the corporall presence of the brydegrome shalbe taken away from them, and then being made stronger by receiuyng the holy ghoste from heauen, they shal not onely fast, and that of theyr owne accorde, but also gladly and with right good wyll doe thynges, in the atchiuyng wherof, more strengthe and constaunt courage of mynde shall be shewed, then in fastyng. But forasmuche as this doctrine is spirituall, it can not be receyued of them, who all theyr lyfe long haue enured themselfes wyth Pharisaicall ceremonies. And for this cause I pyked out simple, and ignorant yong men to be my disciples. For I shoulde but lose my labour if I dyd commit spirituall and heauenly doctrine vnto theyr mindes, that are so supersticious in keping of carnall ceremonies. Old thinges best agreeth with old, and newe thynges with newe, the whiche if a man myngle together, he dooeth not onely labour in vaine, but also maketh those persons wurse, whome he goeth about to refourme. For it is better for them stil to continue in theyr olde supersticiousnesse, then whyles a man doeth his endeuour to bring them to the freedome of the spirite, to prouoke them (all feare of transgression layed asyde) to committe sinne at libertie. For as it is more a doe to teache suche an one any crafte or occupacion, as hath conceyued a wrong opinion of hym selfe, thinkyng that he hath good skyll therin, and hath none at all, then hym who is altogether ignoraunt in the same: euen so is it the hardest thyng that maye be, to teache suche persons the ryghtuousnesse of the ghospel, whiche for thobseruacion of certain folysh carnall ceremonies, beleue surely they haue attayned perfite ryghtuousnes. And this doubtles is the cause that I fynde fishermen, publicans, sinners, vnchast women & Ethnikes, more apt to learn this spirituall philosophy, then the scribes, phariseis & priestes, who suppose that perfit godlynes standeth in thobseruacion and kepyng of mans ceremonies. Iohn as a meane betwene the old law & the new wēt about to myngle together two sundry doctrines. For he durst not commit this liuely philosophy, pure and vnmengled as it was, vnto them that were weake of mynde. Nowe all is weake that is humayne & carnall. And contrarily that is full of lyfe, vertue, and strength, whatsoeuer is godly, spirituall, and heauenly. [Page xxiiij] Wherfore vnto my disciples (whome I chose rude and ignoraunt, to the entent I myght the soner enstruct them in this strong and pithful Philosophy) I prescribe none of these thinges folowyng: Eate these meates, forbear these, now rest, now labor, vse suche apparel, touch not this thing, handle not that. And the cause is for feare leste they woulde alwayes continewe weake, if they once learned of me theyr maister to put any trust in suche corporall thynges. It is a thyng very vnprofitable to ioyne thynges together, whiche disagree one with an other.
For there is no man so farre from reason, that if he be disposed to amende an olde garment, wil sewe therunto a patche of newe clothe. And why so? certes for that he perceyueth yf he should so do, he shoulde bothe lose his new cloth, & also make the hole of the olde garment bigger then it was before. For beyng offended with the notable diuersytie betwene the piece of cloth sewed on, and the yll mended garmente, he strayght wayes plucketh of the piece that he sewed to, and so the hole of the same garment gapeth fowler then it dyd before. Neyther is there any man so folysh as to put newe wine in olde bottels.And no mā pout [...]h new wyne into old bottels. And why? because he seeth that he should sustain double losse therby. For the new wyne wurketh so feruently through the vehemencie of the fumes therein enclosed, that it breaketh ye bottels beyng weake by reason of age, all to pie [...]es: and so are bothe bottels and wyne cleane lost, and spilt. Howe doeth he then prouide bothe for the safetie of the one and the other? Trulye he putteth the newe wyne into newe bottels. Euen so they whose mindes haue of long time been accustomed to the naughtie wine of Pharisa [...]call supersticion, can in no wyse away with the newe wine of heauenly & spiritual doctrine, but lothe and abhorre thesame, stylle callyng after a taste of the wurse wine that hath been theyr accustomable drynke. And that Iesu spake the truthe herein, the Phariseis them selues many tymes declared by theyr deedes.
For as it cha [...]nced on a certaine season that his disciples trauayled thorough a corne fyeld, and that vpon the Sabboth daye, on the whiche day it was a matter of conscience among the Iewes to doe any maner of weorke, they wente before, and Iesus theyr mayster followed. And anon prouoked by hunger, they beganne to plucke the eares of the corne, and with the chasyng of theyr handes to rubbe once the corne, and eate it. Nowe heare howe the olde bottels were offended with the newe wyne of the libertie of the ghospell, calling after the olde wyne of kepyng the Sabboth, that hadde cleane lost his verdure. For the Phariseis, who as menne very righteouse in theyr owne conceyptes folowed Iesus, beholdyng what the disciples dyd, wrongfully [Page] blamed the Lorde in them. For lyke as the vertuousnesse of the schollers is a great commendacion to the mayster, euen so theyr mysbehaueoure, and lewde taches are reproched and layed vnto those that instructed them. They tolde the lorde, and poynted vnto his disciples, as thoughe they had doen a greuouse offence, for that they brake the Sabboth daye, to the ende that he shoulde cause them to leaue worke, and by that meanes approue the pharisaicall supersticion: orels yf he woulde not so do, then myght they take some occasion to pi [...]ke a quarell, or surmise some matter agaynst hym. The Lorde so defended his disciples, that he disproued the learned in the lawe of Moses, by the auctoritie of the lawe, and of his gentlenesse vouchesafed to teache them the true meaning therof,And he said vnto them: haue ye neuer read? &c. whiche in dede deserued shaperly to be rebuked. With what face (ꝙ he) do ye accuse my disciples, for that thorough constraint of hunger, they plucke a fewe eares of corne, beeyng by chaunce in their waye, for theyr reliefe and sustenaunce? sithe there is expresse mencion in the very lawe it selfe (wherof you professe your selues to be teachers) howe Dauid when he was in lyke necessitie, dydde a thyng whiche soundeth muche more to the breache of the lawe then this. For he beyng almost famished, and in great daunger to perysh for lacke of foode, fled for succour vnto the house of God: and although he were a laye man, was not afrayed to desyre Abiathar, then chyef of the priestes, to geue him those moste holy loaues called the shewe bread, the whiche it was not lefull for any man to eate of, but the priestes onely [...] and that but duryng the litle whyle they were within the precinct of the Temple, occupied about makyng of sacrifice. Abiathar was not here ignoraunt what the lawe had commaunded, and yet feared not he to deliuer vnto Dauid, and his trayne, the sayed holy loaues, to be eaten in the holy place. If you knowe not that this is scripture, orels yf you haue it not in memory, howethā for shame dare you professe the knowledge yt of law? If you know, and remembre it, why doe you in a lyke ease quite Abiathar, and Dauid, yea and allowe theyr facte, and yet accuse my disciples as giltie of an heynous trespasse? If the rigorousnes of the lawe did then geue place vnto the necessitye of the neyghboure, when the lawe was of mooste force & strengthe, howe muche more then standeth it nowe with reason that the ceremonies of the same lawe, geue place therunto, whensoeuer charitie moueth a man to help his euen Christen?
Moreouer it is lykewyse commaunded in the lawe, that euery man ought to loue his neyghbour with lyke affeccion as he loueth hymselfe. Nowe synce this is the moste principall and greatest of all the commaundementes in the whole lawe, why doe you then of an vnright iudgement breake that whiche is chiefest, and alwayes continueth, for the obseruacion of those thynges whiche are of lesse value, and shall not endure for euer? The tyme once hath been when the Sabboth was not holy daye. And the tyme shall cum when to all true and Godly men, euery day shal be lyke holy. But the tyme neuer was, nor neuer shall be, when it hath not or shall not be an holy dede for man to succour his neyghbour in his nede. The law forbyddeth murder. Truely he murthereth, whoso when it lyeth in his power to saue a manne, doeth not succour hym at all. And this lawe is permanent, and shall continue for euermore. The same lawe forbiddeth also to woorke vpon the Sabboth daye. Nowe what a wrong shapen holynesse is this, yf a man whiles he feareth to breake [Page xxv] the Sabboth, suffer his brother to peryshe, when he wyll not sticke to plucke out his asse fallen by chaunce into a dyche vpon the same daye, without anye feare, or scruple of conscience to breake the seuenth, or Sabboth daye?
When Iesus had with these,And he sayde vnto them: the Sabboth. &c. and suche lyke manifeste reasons, declared how aukewardly deuout and holy they were, he added this generall sentence: The Sabboth day (ꝙ he) was instituted for mens cause, and not men made for the Sabboth daye. The sonne of manne came not to destroye men, but to saue them. And for that cause hath he power, yea, cleane to take awaye the Sabboth, so ofte as mans health so requireth. And that whiche I haue spoken of the Sabboth, is to be thought and demed of all like constituciōs. They were all instituted for a season, to this ende, that the sturdye and disobediente people shoulde by little and little accustome themselfes to obey goddes commaundementes, to thintent that they might by corporal figures, be brought, and as it were ledde by the hande, to the vnderstanding of spirituall thynges.
He breaketh the Sabboth daye godlily, who nothyng troubled with euill lustes, breaketh it onely for the good zeale he hath to helpe his euen Christen. Fastyng is a godly thing, but thesame is made vngodly, and detestable, if it beyng only instituted for mannes soule helth, be abused to the destruccion both of body and soule. Againe a vowe is a holy thing, but thesame is made vnholy, yf a man by reason of a supersticious mynde he hath to perfourme it, bee withdrawen from the perfourmaunce of suche thinges, as nerer appertayne to true godlynesse. He doeth well, and lyke a good holy manne, whoso maketh his oblacion at the aulter. But agayne, that is an vnholy gift which a manne offereth, before his neighbour be made at one. So is it also well doen to passe litle vpon the coulour, and fashiō of apparell, so oft as it behoueth a man so to do, because man was not made for the garmentes sake, but the garment first inuented for the vse, and commoditie of man. In lyke manner, meate is ordained for mans cause, and not man made for meates sake. Wherfore it is lofull to eate all kyndes of meate when mans necessitie so requireth. For all these corporall thinges, wherin you put perfit righteousnesse, as your temple, sacrifices, meate, clothing, holy dayes, fastynges, vowes, and offered giftes, are vnholily obserued, yf for the obseruacion therof, the health of your euen christen be in any wise hurt or appair [...]d. And againe they are well and holily kept, if charitie towardes your neighbour so requirīg, you nothing regarde whatsoeuer is carnall, but truly perfourme in your hertes, that whiche suche corporall thinges be figures & significacions of. Of such manier of constitucions, Moyses was the minister, and not the auctour: the seruaunte, & not the maister. Suche as with a seruile minde cleue still vnto him, do very supersticiouslye keepe those thynges, that are comprised in the letter of the lawe. But they that sticke vnto the sonne of man (who is Lord ouer the whole lawe, and teacheth howe all thinges whiche were figured by those corporall shadowes and figures ought to bee obserued after the spirituall sence and meanyng) are free, and clene discharged in conscience, from any longer obseruing of suche Iewishe ceremonies.
The .iij. Chapter.
WIth suche wordes the lord Iesus as he walked on the way in the fielde, both disproued the false reprofe of the Phariseis, and also defended his innocēt disciples. But to the intent we should plainly learne that none are more geuen to pieke quarrelles, then suche as haue conceyued a wrong opinion of theyr owne holinesse, after Iesus was entred into the Synagoge, there to teache the people accordyng vnto his accustomed maner, occasion was eftsones ministred, bothe to hym to dooe a good, and a charitable deede, and also to the Phariseis to surmyse sum matter agaynst him. For there was one there present among the people, who had (whiche was a pytifull syghte to beholde) a withered and a lame hande, and therfore carryed about with hym, a dead member that dyd hym no slede: and so muche the more miserable was he, because he was wonte with his hand labor, to fynde both himselfe and also all his poore houshold. But oh malicious and wicked Phariseis, quicke syghted to depraue, and finde faute with Christes benefites, but blynde to vnderstand the heauenly doctrine. By those thinges that they sawe with theyr corporall iyes, they knewe that he was a naturall man, and yet by his deedes and miracles that he wrought, they perceyued not his diuine power. They sawe howe the sely felowe was in a miserable case, & knew ryght well that Iesus was mercifull, and straight wayes gessed what would cum of it. And nowe [...] they about to seke a quarell, not agaynste the disciples, as they dyd before for pluckyng the eares of corne, but againste the Maister himselfe, who defended them. They marke whether he beeyng of nature ready to helpe all that are in distres and misery, dare in the presence and syght of the Synagoge, heale a man vpon the sabboth daye, because that yf he so do, they may accuse him of breakyng the Sabboth, for as muche as they shall haue the people to beare witnesse with them what is doē.
That pitifull creature desyred not Iesus to helpe hym, but yet to saye the trueth, it was a kynde of desyre for hym to cum in to the syght of mercyfull Iesu. The Lord, because he woulde haue them all to take good heede vnto the miracle that he entended to worke, called forth the man with the lame hande, and sayed: aryse, and stande in the myddes of the people. And with that he arose, and conceyued good hope that he should be made wholle. Then Iesus turned hym to the Phariseis, whose secrete thoughtes he was priuey vnto, and sayed vnto theym: What is your opinion whiche take vpon you to knowe the lawe? Howe, and with what thynges is the Sabboth [Page xxvj] daye broken? With doing of good deedes, or of euill? by preseruyng of a mans lyfe, or destroying thesame? They knewe right well for what purpose he moued this capcious question. If they had answered that it had been better for the reuerence and solemnitie of the Sabboth, to suffer their neighbour to perishe, then without scruple of conscience to helpe him in perill and necessitie, the people coulde not haue suffered so vnreasonable an answere, cleane repugnaunt to the lawe of nature. Agayne yf they had sayed he might lawfully haue dooen it, then had they brought themselfes in case that they coulde not haue charged him with any false surmise as theyr entente and purpose was to do. Therfore they thought good to holde theyr peace, and saye neuer a worde. And yet whiles they so dyd, they plainely declared vnto the people, theyr malicious wilines, for that beyng prouoked by this question to amendement of lyfe, they of an obstinate mynde were still desyrous to picke quarels.
Nowe to the intent that this question shoulde the easlier be assoyled and answered to, he put furth another lyke questiō, asking whether there were any among them that kept the sabboth daye so hygh and holy, that if a shepe of his chaunced to fall into a dyche on that daye, woulde suffre it to peryshe, and in no wyse be so hardye as to drawe it out. There was none so blynde in that assembly, but he knewe ryght well howe muche the helth of manne ought to be regarded, before the helth and preseruaciō of a shepe. Truly he killeth, whoso maye saue that thing whiche he suffereth to peryshe.
Wherfore after the Lorde had loked for an answere, and perceyued howe all the Phariseis lyke confederates, not because they were ignoraunte of the trueth, but of an ostinate malice helde theyr peace: he loked rounde about, and behelde them, she wyng outwardly with his countenaunce howe wrothe and sorye he was, for theyr vncurable wickednes, who when they toke vpon thē to be gydes of the blynde, had themselues heartes so blynded with worldely lustes, that they willyngly refused to see the moste radiant, and cleare light of veritie. For there is no blindnes more vncurable, then when a manne is bothe wittingly, & willyngly blynde. They sawe that the dumme beast might lawfully be drawen out of the hole, lest it shoulde peryshe, without anye violacion or breache of the sabboth, and woulde in no wyse see, that it was lyke lawfull to prouyde for mannes helth vpon thesame daye. Therfore, the most gracious Lorde to teache vs that we ought not to withdrawe our selfes from helping of our neyghboure, for the vncurable frowardnes of the euill (the Phariseis contemned) turned him to the manne with the withered hande, and in the audience of the people, who were desyrous to see the ende of this matter, sayd vnto him: Stretche out thy hande. That voyce was scarcely heard: But he stretched it out sodainly chaunged, and seruing him aswell to do euery thing withall, as the other whiche was neuer lame. Whome would not these reasones haue conuerted, and brought from his erroure? whom would not so euident a miracle haue moued to glorify God? But the Phariseis infected with the leuen of enuie, were therby prouoked to imagine more mischiefe.
Certes, these are those same corrupt, and alwayes vnryght iudgementes of the Phariseis. They passe more vpon a dumme beaste, then vpon a manne: more vpon the apparell, then the body: more vpon meate, then lyfe: more vpon the bodye, then the soule: more vpon worldly thinges, then heauenly thinges: more vpon the fleshe, then the spirite: more vpon menne, then God. So [Page] true is it that there is no greater mischiefe in the worlde, then is peruerse and aukewarde holynes. Among men it is counted to cum of a wonderfull vertue, with worde onely to restore a mans lame hande, and make it whole agayne. But it is a much greater vertue, and benefite, to restore the dead, and lame powers of the soule. What a pitifull lame hande hath he? how dead? how voide of all pitie and compassion? who when he seeth his neyghbour in necessitie, doeth not geue him his almes? when he seeth him erre and stray out of the right waye, doeth not teache and refourme him? when he seeth him oppressed with iniuries, doeth not helpe hym? when he seeth him ydle, doeth not styrre hym to good woorkes?
Suche handes had the Phariseis, who woulde rather enuy the Lord, then be restored by him, vnto the helth of theyr soules. Such feble, and weake persones hath the Synagoge. But the churche of Christ receiueth neither deafe, dumme, blynde, feble, halte, nor lame. Whoso is diseased, and vexed with any euils, let him cum into the syght of Iesu, and he shalbe cured. He will inspire vs with his holy spirite, and that whiche was before lame and without lyfe, shal then be made quicke, and alyne agayne. They that with true faithe wholy committe themselues vnto the Lorde, do returne home cured of theyr diseases. Contrariwise, such as trust to theyr owne righteousnesse, are made wurse by other mennes benefites and good deedes. They that are puffed vp with a Pharifaicall spirite, wylleth well to none, but to themselues. Agayne suche as haue receyued the spirite of Iesu, goe about nothing els but to dooe good to all men.
For assone as the Phariseis were departed out of the temple, albeit in the presence of the people, they durst not speake one worde against Iesu, yet now after they had sent for suche as belonged to Herode, to the intente theyr conspiracy should be the stronger (for none knewe better the feate howe to worke mischiefe then the Herodians) they all layed theyr heades together, & secretly debated the matter betwene themselues, howe they myght destroye Iesus, whom as they sawe ferre to excell them in myghtie dedes, so they perceyued that it was not possible for them to disproue him with wordes. The Phariseis, and suche as were of Herodes retinue, were not louers and frendes together, and yet for to destroy the author of helth, they agreed all in one. O mischieuous concorde. O blyndnes, muche in deede to be lamented. What shall the priuey traynes of worldly deceite preuayle againste him, vnto whome nothyng is vnknowen? The Lorde teaching vs by his ensample, that we ought many tymes to gyue place for a season to the vncurable obstinacie of the euill, leste through farther prouocacion they becum more mischieuous, conueyed hymselfe thence, and wente asyde agayne vnto the sea. The goyng asyde of Iesu, is no kinderaunce to the ghospell, but an encreasyng, and furtheraunce of thesame. For yf so be that the Pharise is had not driuen hym awaye, he [Page xxvij] woulde not haue cum to the multitude of the gentiles. Therfore after that Iesus had forsaken the enuious and narrowe synagoge, and was gone vnto the sea, there came vnto hym out of euery quarter a great numbre of people, not onely out of Galile but also out of Iewry, yea and from Ierusalem selfe, from Id [...]ea, and all the countreys lying beyond Iordane, and moreouer from suche places as bordered on the cities of Tyre and Sydon. For here was made a foreshewe of the churche, that shoulde be gathered together of the Gentiles, because the synagoge did through her vnbeliefe, repell ye Gospel. Out of all these places there came a great multitude of people, whiche moued by the bruite that was spred abrode of the marueylouse doctrine, and mighty dedes of Iesu, drewe thē selues together, & assembled at the sea syde. The lorde, who is bothe bounteous, and riche towardes all men, secluded no man, neyther from his doctrine, nor fro receyuing the benefite of healthe. The people were so eagre and hasty, by reason of the great desyre they had to be cured of theyr syckenesses: that one of them thruste another out of place, & by force preased in where Iesus was, to the intente they might at the leaste wayes but touche hym, because that by the onely touchyng of his garmente, diseases were also cured and put away. There was no difference neyther betwene disease, nor person, with this mightie and liberall physycian.
For whosoeuer they were that were troubled with any maner of euils, or infirmities, thesame were furthwith deliuered therof, yf it chaunced thē to go to Iesu. And the selfsame thing wee se spiritually done, euen in these dayes. How many be there out of all the nacions of the whole worlde, & what detestable vices are they subdued vnto, whiche flye vnto him for succour, & by touche of faythe are healed? Furthermore the vncleane spirites after they had sene Iesus, coulde not abide his puissaunt vertue, but fel downe at his knees and cried out, saying: Thou art euen that selfsame sonne of God, whiche was promised to cum. Iesus, who in no wise woulde suffre the wicked spirites to disclose him, strayghtly cōmaunded them to kepe silence, and in no case to discry hym before the tyme were cum. His will was to be knowen vnto the world, by humble and poore persons, vnto whom he said: He that heareth you, heareth me. He willeth vs to geue no credence at all to wicked spirites, no not so muche as then, when they speake the trueth. For this busynes was not done at all auentures, but God by his high wisedom, ordered euery thing with certaine degrees, and procedinges, for our saluacion.
Wherfore when Iesus was thrust with the prease of people, anon he commaunded his disciples to prepare hym a ship, because he woulde not be disquieted with the disordered, & clamorous multitude, which rather desyred bodely health, then the health of theyr soules, and thronged hym rather then touched hym. Suche as confessing theyr disease, go to Iesu with a syncere fayth, do touche hym, and are made whole. Againe they whiche troubled as yet with worldly lustes and desyres, cum rushing in with noyse & hurly burly, do greue and greatlye disquiete hym: Therfore the disciples who were [Page] wonte to be familiarly conuersaunt with the Lorde, prepared hym a ship of a more pure congregacion. Iesus is better pleased with a fewe cleane, and quiet persones, then with a great many that are troublesome and vnquiet. But yet he so gat him away, that he neuertheles taught the multitude out of the ship. When thou seest Iesus teaching oute of the shippe, vnderstand hereby a bishop, preaching to a multitude of all sortes, whiche contayneth christian nouices, and suche as haue not as yet the spirite cast out by baptisme, both of the Iewes and Gentiles. Happy and blessed are they that do spiritually touch Christ. None toucheth him so, but those whome he first toucheth. For whomsoeuer he toucheth, the same are healed of all theyr sinnes: and nowe being of vnquiet persons, made quiet, they shall be receyued into the ship of the Churche, there to haue the continuall fruicion of his companie, and alwayes to sit at his table. The shippe wherin Iesus preacheth, is very narrowe and roumles to vncleane and sinfull persons, and contrarily moste wide and large, vnto suche as are in cleane life, and purged of theyr sinnes. The Lord refused the publicacion of deuils, and auoyded the sinfull and vnquiet multitude of people. And yet these thinges euidently shewed that the kingdome of God was cum, into the whiche both worthy persons and vnworthy, wēte about violētly to enter. Therfore he prepared himselfe certaine capitaines, whiche shoulde ayde hym in claymyng this heauenly kingdome: so many in numbre, as should be sufficient to teache so many nacions, as anon after shoulde come full and whole oute of all partes of the world, to professe the Philosophie and doctrine of the ghospell: So haue the princes of this worlde bene wont to chose them certaine head rulers and capitaines, to clayme, wynne, enlarge, gouerne and defend theyr empires & kingdomes by. It is requisite that the sayde rulers be ryghte trusty, wyse, polytique, and diligent, and in especiall that they knowe the king theyr maisters will and pleasure.
Therfore Iesus (who had oftimes before, because to allure manye vnto this doctrine, humbled himselfe, euen to the basenes of the common people, shewing therby that the teachers of the ghospell ought to do the lyke) Iesus, I say, now calling furth to the highnes of euangelike perfeccion, wente vp into a mountaine, and called vnto hym, not euery rascal of the multitude, but suche as it pleased hym, and those that he had specially chosen and sorted out before for this office and ministery. For he called not men of greate substaūce, head rulers & great estates, not priestes, Phariseis, or Scribes but poore men, vnlearned persons, & suche as were of lowe degree. For these were mete to folowe him, & to go vp to the mountayne, from whence whatsoeuer this presente worlde hathe in it worthy admiracion, is contemned: from whence as oute of a nighe place, the voyce of the father of heauen, is [Page xxviij] heard: and to be short, from whence the glory of immortalitie, and euerlasting lyfe is beholden. They that were called, obeyed, and came to Iesus beyng on high. No man can mounte vp to this hill, except Iesus call him. For himselfe is the mountaine, vnto whome no man cummeth vnles he drawe hym. This that king of kynges, and Lord of rulers, did chose out twelue head officers and deputies, the whiche as loyall and faythfull garders of his personage, shoulde neuer depart from his person, to the intent, that when the affayres of the ghospell so required, he might sende them out as legates for the body, to preache suche thinges, as they had learned of him theyr kyng, and publish abrode theyr princes commaundement throughout the whole world. Now for as muche as they were vyle fishers, vnlearned persons, pooremen, and suche as in outwarde apparaunce, shewed no poynte of kinglines, notwithstanding they promysed the kyngdome of God, our sauiour, leste theyr aucthoritie shoulde haue ben nothing regarded, gaue them a power, that no princes of this world can geue theyr ambassadoures, the whiche power was, that they shoulde in the name of Iesu, heale all maner of diseases, and also put to flight vncleane spirites. The first of these legates or messingers was Simon, whose name he chaunged, and called him Cephas, the which worde implieth as muche as this latine name Petrus, that is to say a rocke or a stone, to the intent that we should learne by the name selfe, how the chiefe groundwarke and foundacion of the doctrine of the ghospell,And [...] gaue vnto Symon to name Peter. &c. is an vnmouable stedfastnes of fayth. The second was Iames the sonne of zebede, with his brother Iohn. To these he gaue also newe names; and they bothe were called Boanarges, whiche is as muche to saye in the Syrian tongue, as the sonnes of thundre: so that theyr name was a very prophecye to declare that they shoulde in tyme to cum, send out of that euangelike hill into all the worlde, the thunder of the preaching of the ghospell, whiche shoulde moue and styrre vp all mens mindes to the desyre of heauenlye thinges. For lyke as thunder soundeth from an high: so the preacher of the ghospell soundeth, and preacheth nothing that is low and carnall, but all that he speaketh, is high and heauenly. Be you penitent, the kingdome of heauen is at hande. This saying is a thunder clap. For assone as this word is spoken, euery man feareth the daunger of lightninge: but there folowethe a shower, and that is: Beleue ye the gospell, and you shalbe safe. The fourth legate and messinger was Andrew, brother vnto Peter, the fifth Philip, the sixte Barthelmewe, the seuenthe Mathew, the eyght Thomas surnamed Didimus, the ninth Iames the sonne of Alphe, the tenth Thaddeus, the eleuenth Symon of Canaan, the twelfth Iudas Iscarioth, the whiche betrayed the Lord. By these few basely borne, vnlearned, and weake persons, it pleased the Lorde to renewe the whole worlde, leste that mannes wisedome or power, shoulde chalenge any prayse in this heauenly busynes.
These thinges thus doen in the mountayne, to monishe vs that in chosyng the ministres of the ghospell we ought in no wi [...]e to be moued & led with low and priuate affeccions, Iesus came downe with his elect head officers [Page] and they all together came into a house, as nowe the familiar frendes, and of shoulde with God. This exaumple was shewed to teache vs howe the teachers of Gods word should not grutche to descend from theyr highnes or perfeccion, and abase them selues euen to the lownes of the weake, therby to winne very many to theyr Lorde. Let vs also folow Iesus into the house, for this intent, that we may perfectly know what they ought to hope after, and wherunto to prepare theyr mindes, who take vpon them syncerely to preach the heauenly gospell.And ye people assēbled together agayne. &c. The multitude went not vp to the mountayne. For that thing pertayneth to them only, whom the lorde hath chosen out for that purpose. But assone as Christ and his disciples were cum downe lower, al the whole rablement of people resorted vnto hym again, so importunately crying and calling vpon him, partly for to heare his doctrine, and partly to be deliuered of theyr diseases, that the Apostles had no leasure so muche as to eate theyr meate. There can be no pleasaunter syghte vnto the teachers of the ghospell, then when the people being desyrous to learne, do disquiet the priestes, then when a great multitude of christen nouices sytteth round about the churche doore, then when there is not roume ynough in the Churches to receyue all maner of folkes, that resorteth vnto the bishopes sermon. After that all these dedes were through the great bruite therof, brought to his kinsefolkes and cosens eares, who knew right well thinfirmitie of his fleshe, wheras for grossenesse of vnderstanding they could not suppose any thyng of his godly might and power: after, I say, they heard tell how he wandred vp and downe with a sort of rascall slouens, and vile felowes folowing him at the heles, and heard say also howe he caused muche people to folowe him, taughte newe learninges, and suche as had not bene hearde before, put away diseases, and caste out deuils, they ascribed all to fury and madnesse: because being offended with the weakenesse of his body they could in no wise referre these thinges vnto his godly power. They knew his father and mother, they knew his house, and all his family: they knewe that in all other thinges he differed nothyng from other, and perceyued also howe all that was reported of hym, farre exceded the compasse of mannes power.
Wherfore for asmuch as they were his kinsfolkes, they thought it accordyng to mannes lawe, to be theyr parte and duetie to binde hym with cheynes, as one distraughte of his wittes and possessed with sum euill spirite. For they sayde: he is becum furious or madde. Truely they whiche contemnyng all erthly thynges,For they sayde: he is mad. &c. yea and life it selfe, embrace with all theyr hartes the heauenly Philosophie and doctrine, do appeare to be besyde themselues to those persons, vnto whome nothing sauoureth but that whiche is earthly, and transitory. He that spendeth his liuelode to helpe the poore at theyr nede, semeth mad vnto hym who hath reposed the ayde of this presente lyfe in worldlye ryches. He that willingly for the ghospels sake vpon hope to be rewarded with euerlasting blisfulnesse, bryngeth hymselfe to banishmente, pouertie, emprisonment, tormentes, and death, is starcke mad in his opinion, who beleueth not that there is a more blisfull lyfe after this presente lyfe, ordayned for those whiche are good liuers & vertuous persons. He that setteth naught by honours geuen of princes, and the people, to thend he may purchasse himselfe glory with god in heauen, semeth out of his witte vnto suche as be mad in very dede, whiles that by bribes gyuing, by craft and deceyte, by hoke or by croke, by right or by wrong, they desyre lordship, soueraigne rule, and dignities: [Page xxix] the whiche anon after, they muste nedes forgoe. And the Lorde suffered his kinsfolke to haue this wicked opinion of him, leste that his disciples should be offended if it chaunced them at any time afterward to heare lyke wordes of theirs. Howbeit the wickednes of the Phariseis was more manifest, who were themselues witnesses of these so great myracles that he wroughte. For his kinsfolkes erred rather of a certaine grossenesse of vnderstanding, naturally giuen vnto the common sorte, then of any obstinate malice, and wickednesse. But the Phariseis whiche came from Ierusalem (who because of the knowleage they had in the prophetes, oughte to haue knowen by such dedes and miracles as they saw hym worke, that the thing was already cum and present, whiche was promised of the same prophetes: and also for the soueraigntie of theyr religion, by reason wherof they highlye estemed themselues, ought to haue honoured goddes power, whiche all men proued helping and holsome) the Phariseis, I say, blasphemously spake against Iesus, saying: These dedes that he doeth, be farrre aboue mannes power: howbeit he doth them not by the vertue and power of god, but hath sum mightie and notable diuell, by whose ayde he worketh the same. For he hath vndoubtedlye the spirite of Beelzebub, the maister diuell of all, & through his helpe, putteth other diuels to flight whiche are not so strong and mightie. This shamelesse and blind blasphemy because it was not onely spoken aaginste Iesus (whome they reckened to be nothing els but a man) but against god hymselfe, whose glory they enuying at, ascribed the miracles that were wrought by his diuine power, vnto the vncleane spirite the diuel, the Lorde earnestly reproueth: and vseth also certaine parables, to thintent that all men shoulde clearly perceiue the mattier.
Sith that the whole kyngdome of diuels, saith he, is against the kyngdome of god, how maye it then be that Sathan casteth out Sathan? except peraduenture the fiendes make battayle, and go together by the eares among themselues: as though it were like to be true, that they whiche serue one prince in his warres,And if a realme be deuided against it selfe: &c. do violently put one another out of his holde or fortresse. If that among mortall men, that Realme whiche is deuided through sedicion and inward discorde very shortly cummeth to ruine, because like as vnitie and concorde is the chiefe keper and patronesse of a Realme, euen so discorde bringeth anye thyng to destruccion be it neuer so strong, and well fortified: How then shall the kingdome of Beelzebub endure, yf one diuell cast out an other? What speake I of a Realme? Wheras sedicion raygneth, there euery thyng is so vnstable,And yf Sathan make insurrecciō agaynst Sathan. &c. that not so muche as a priuate house can long prosper and continewe, yf thinhabitauntes therof be at square, and one of them hate an other. Wherfore if I cast oute diuels by the helpe of Beelzebub (as you falsly report, and laye vnto my charge) then is it a sure profe that his kyngdome shall shortely cum to ruyne and desolacion: And the kyngdome of deuilles [Page] once destroyed, what than remayneth but that it becumme goddes kingdome? But yf I (whiche thing is moost true) doe chase awaye deuilles, enemies to God, and mankinde, by goddes vertue and power, then is it euident that the kingdome of God is presente, whose power the findes are compelled maugry of theyr heades, to geue place vnto. For they geue not place willingly, or because they haue couenaunted so to do. There can be no leage or couenaunt betwene god and the deuils. They warre continually together, and can in no wyse be reconciled, as it fareth when there chaunceth battayle betwixt two very doutye, and couragious Capitaines, whiche be mortall enemies, and at vtter defiance one with another. Neyther of them suffereth himselfe to be taken of the other, vnlesse it be by strength, and when he is ouerthrowen in batayle. For what couragious and bolde Capitayne will suffer his enemy to enter forciblie into his house, being righte strong, and well fortified, vnlesse his sayde enemy win the same by violent assault, and then caste him, now ouercum and vanquished, into prison, By this meanes shall he rifle his house, and carye awaye with hym the spoyle and praye. If ye see the deuils crye out, and make a greate noyse when they are caste out and expelled, yf you see also many forsake theyr synnes wherewith they serued the deuill, and cum to the fredome of innocencye, and good lyuyng, why do you then take all the glory from God the conquerour, and geue it vnto Beelzebub who is conquered and ouercome? Doeth Beelzebub the enemye of mankinde chaunge his olde condicions, and now prouide for the health and preseruacion of manne? is not this a manifeste blasphemye agaynste God? Be you righte well assured of this: there is no kinde of blasphemye, but it may be pardoned of God, because that in all other blasphemies eyther ignoraunce or els the weakenesse and frayltie of mans nature, leaueth a place for the obtaynyng of forgeuenesse. But he that blasphemouselye hath spoken agaynst the holy gost, shall neuer obtayne pardon. That man speaketh blasphemy agaynst the holy gost, who being hardened and obstinate through malice, ascribeth those workes vnto the spirite of Beelzebub, which he seeth plainlye cannot otherwyse be done, then by the spirite of God. Erroure and ignoraunce are pardonable. But howe is it possible that a purpensed malice againste the goodnesse of almightye God prouokyng vs to saluacion, shall get anye pardon at all? The weakenesse of mans bodye shall excuse suche blasphemy as is committed against the sonne of man. But to ascribe goddes power (the whiche plainelye apppeareth in my dedes, to the healthe and saluacion of mankinde,) vnto Beelzebub the enemy of God, is a kynde of blasphemye, for the whiche no amendes or satisfaccion can be made.
These wordes spake Iesus vnto them, defending the fathers glorie, and nothing in the meane whyle passyng vpon his owne. He meant that theyr offence myght be better excused and borne withall, whiche had an euill opinion of hym, as his kynnesfolkes and cosens had, who sayed: He is becum furious, and prepared cheynes to binde him withall: then the wickednesse of the Phariseis, who of a certaine vncurable malyce ascribed those woorkes vnto the spirite of Beelzebub whiche they coulde in no wyse fynde faulte with, nor say but they were worthye to procede of God.
They yet perceyued not the diuine nature that was in Christ. For he would not as yet haue it vttered and knowen. Certes God hath oftimes by vertue [Page xxx] of his holy spirite, and the ministery of good liuers, wrought miracles, willing therfore to be glorifyed among men. Now yf any man not by reason of ignoraunce, but of very malyce, do ascribe suche miracles vnto the spirite of Beelzebub, then is his peruerse and malicious naughtines past all hope of amendement.For they sayed: he hath an vncleane spyrite. Wherfore they might haue bene excused yf they had sayde that Christe had bene nothing els but a man, or that he had bene no kyng, nor Messias. But in that they depraued and spake yll of his workes, they offended God and his holy spirite, in asmuche as the spirite of god can worke by whome soeuer it lusteth. Nowe when they sawe so manye myracles merueylousely wrought, the people glorify God, so manye holpen of theyr infirmities, so many deliuered of vncleane spirites, so many turne from viciously [...]ing, to a godly desyre, to lyue well and vertuousely after the ghospell, and that by the preaching of Christ: yet they obstinately sayde, he hath a deuill, and not the spirite of god.
After the Lorde Iesus had with these, and many other wordes defended the glory of the heauenly father against the wicked blasphemy of the Phariseis, and imbrayded the Iewes with theyr obstinate, and incorrigible vnbeliefe, which they perseuered in notwithstanding that thorow faith alonly al synnes are [...]ewsed and forgeuen: in the meane time there befell occasion for him also to declare that in the high ministracion of the ghospel, there ought no regarde at all to be had to humayne affeccions, the whiche in other mattiers to be muche moued by, is counted a thing prayse worthie, and right commendable. For there came vnto hym his kynsfolkes in companye with his mother, who because there was no way for them to entre in for prease of people, stoode without: and theyr voyce passyng from man to man, came vnto them that sate aboute Iesus, who shewed him howe his mother and brethren were cum, and desyred to speake with hym. There were sum, euen among his nere kinsemen, whiche had an euill opinion of him, yea and many of them supposed he had bene out of his witte. Yet they thought by reason of kinred, they might lawfully at any tyme when they woulde, call hym oute to speake with them. The Lorde, to teache vs that the busynesse of the gospell, whiche was done by the spirite of the father for mans saluacion, and goddes glory,Who is my mother and my brother: &c. ought not to be left of for any affeccions humayne, aunswered as though he had been angrye, and in a great fume saying: who is my mother, and who are my brethren, and kinsfolkes? In this busynesse whiche I haue now in hande, I knoweledge no fleshlye kyndred. The ghospell hath a spirituall kinred of frowne, the whiche ioyneth together mens mindes with streighter bondes then doth the other theyr bodyes. And when he had loked round about on his disciples, who sate in compasse nexte hym, as he was teaching, he sayde: Behold these are my brethren, and my mother. As the ghospell maketh a new birth, so doth it also a new kinred. For whoso beleueth the gospel, and therein obeyeth the wil of my heauenly father, although he be not only fardest frō me, as touching kinred of stocke or familie, but also ye strangest [Page] alyaunte that is, to all oure nacion, thesame is my brother, the same is my sister, the same is my mother. For this kynred is not estemed after the degrees of bloud, but by degrees of ye spirite. I acknowledge none to be of my kinred, except he be borne afresh of the heauenly father through fayth, and then as a very naturall sonne, doe obeye his father when he calleth hym to euerlasting thinges. As euery man will in moste perfecte wise perfourme this, so shall I take him for my nerest kinseman.
The .iiij. Chapter.
THerefore Iesus forsoke the house which bare the figure of the Sinagoge, wherin he was blasphemed of the Phariseis, and interrupted throughe thimportunacie of his kinsfolkes: and eftsones went vnto the water, as one that desyred the large roume of the Gentiles. He is ofte times expelled of the Iewes: he maketh oftetimes a foresigne that the gospell shalbe tran [...]sted from the Iewes vnto the Gentiles. For as longe as he was in the house, that is to saye, in Iewry, very few did sticke vnto hym, none but those onely whome he calleth his brethren, his systers and his mothers.
Many muttered againste hym, many rayled vpon hym, very many lay in wayte for him, & his nerest kinsfolkes of all interrupted him in his teachyng. Iesus loueth no suche houses. He loueth a multitude, not ye standeth in theyr owne conceyte, as the Phariseis did, not that vseth to backebite, and make yll report of theyr neyghbour, as did his kinsfolkes (who being grosse of capacitie through fleshly wisedom, interpreted his heauenly wisedom to be nothing els but fury and madnes) not that moued by worldly affeccions doe cause a man to leaue of any godly enterpryse or busynesse as his mother, and kinsfolkes did. He loueth a multitude whiche is desyrous to heare ye ghospell, and word of God,And there gathered together &c. & wholy hangeth vpon the [...]eliefe therof. Wherfore whan the Lord Iesus was cum vnto the sea, and there taught as he did before, thither assembled again a great numbre of people, insomuch that he was constrayned through the noyse & hurly burly they made, thrusting one another out of place, to take aboate: out of the whiche, as it had bene out of a pulpet, he taught them sytting thicke together on the shore, as if it had bene in a round stage or place ordeyned for men to behold sightes & shewes in. Learne here thou art a preacher & teacher of the gospell, what is meant by this fygure. Auoyde thou so the rablement of clamorous, & vnquiet people, that yet thou cease not to do thy duetie in preachyng & teachyng of goddes word. When there is any ieopardy leste thou be thrust downe, and ouerwhelmed with ye trouble of worldly busynesse so that thou canst not now teache, get the into the ship of the gospell, whiche knoweth no maner of earthly rufflyng, and out of that pulpit, thou shalte quietly teache the weake, and rude multitude. Go not farre from the shore: be nigh vnto the same, alwayes attēperyng thy [...]se asmuch as thou canst, vnto ye capacitie of the people. For they are not as [Page xxxj] yet able to folow the. Fyrst of all thou must attempre thy doctrine, according as theyr rude and ignoraunt myndes can awaye withall, tyll suche tyme that they haue well profited therin. For whom dyd Iesus teache out of the boate, but a rude and an vnlearned multitude of all sortes of people.
He put furth vnto them parables, that is to saye, similitudes of thinges moste knowen to all menne. For this is the playnest manour of teachyng and moste conuenable for the rude, insomuche that it appeareth at the firste syght to the wyse of this worlde, a chyldishe thing, and to be laughed at.
But yet this manoure of teaching, pleased the euerlastyng wisedome. The Philosophers made all thinges darke vnto theyr hearers, with argumentes fourmed by great arte and subteltie. The Rhetoricians enforced mennes myndes, with a meruaylous plentifulnesse of eloquent speache. The Phari [...] gathered together certaine hyd misteryes, farre excedyng the capacitie of the vulgar people. But the Lorde chose vnto hym this kynde of doctrine as plainest, and farre from all manour of playerlike ostentacion, to the intent that all the glorie gotten by renewing of the worlde through the ghospell, shoulde wholy appertaine, and be ascribed to the might and power of God. Wherefore he moued them by many parables to receyue with sincere beliefe & cleane myndes, the doctrine of the ghospell: from whence the begynning of our saluacion procedeth. And because it behoued to haue this thing fast setled and printed in all theyr myndes, before he began to teache them, he commaunded them diligently to attende and heare what he would saye.
Harken (ꝙ he) yf anye haue eares to harken withall. It is a fable, and not a parable, except a man geue eare therunto. Neyther hath euerye manne cares to heare the parables of the ghospell, whiche are subtelly plaine, wyselye folishe, and darkely manifest. For they hyde heauenly wisdome vnderneth a vyle and folyshe coueryng. Neyther thought Iesu it sufficient yf they gaue diligent eare: he woulde also they shoulde beholde and see with theyr iyes those thinges that he purposed to saye. Blessed are they that haue both pourged eares, and cleare iyes, when Iesus speaketh. Beholde, sayeth he, there wente out into the fielde a certaine sowier to sowe his sede, the whiche he had very pure, and good. And whiles that desyrous of plentifull increase, he caste it euery where, it chaunced that sum of it fell by the hye waye syde, whiche ioyned vnto the fyelde. And that sede, because it remained still aboue grounde, by reason the way was harde and seere, the foules that thither came anon after picked vp, and deuoured. Agayne an other porcion therof, fell vpon a stonye grounde, whiche because there laye manye stones vnderneth, couered with a litle moulde or duste, sprang vp to tymely. For the warmenesse of the weather, brought it out of the grounde. And anon as the heate of the Sunne waxed once feruente, the corne that thus sprang vp before due [Page] season, was hurte, and partched therwith. And because it coulde not for stones take rootyng but lacked rootes to drawe moysture out of the deapth of the earthe, therwith to nourishe, and defende it againste the heate of the sunne, it widdered awaye before it came to earing. Againe an other porcion of this sede fell vpon a grounde, the whiche in dede was ranke and fertyle, but yet ouergrowen with thornes,And sum fell among thornes. & briers. Nowe when these thornes were once growen very thick in heigth and breadth, it came to passe that the yong corne, whiche sprang therof, was smothered before it appeared in syght, not for wāt of moysture, but for lacke of ayer. And for this cause neyther had the sowier any profit hereof at all. But yet for all this, the labour of the same sowier was not vtterly frustrate, and in vaine. For there was summe of the sede that light vpon a good grounde, and therof sprang grasse, the which grewe, and waxed vntill it came to it full ripenesse. And of this sede there was not one vnfruitfull grayne, notwithstanding that al yelded not like increase: For there were many eares whiche of one grayne, yelded thirtie, summe other thre skore, and a great sorte and hundred.
When the Lorde had spoken these wordes, then to the intent they should not be forgotten, but that euery man should searche out with himselfe the meaning of the parable, he sayed moreouer: He that hath eares to heare, let hym heare: declaring vndoubtedly hereby, that they all heard not that thing whiche they heard. Nowe when not those twelue specially chosen disciples themselfes vnderstode well (by reason they were as yet raw and ignoraunt) what this similitude meant: yet durst they not openlye aske hym any question. But after they had once gotten him alone, then were they holde to desyre hym that he would vouchesafe the expounde them the misterie, and secrete meaning therof.
To you is it geuen to knowe the misteries of &c.Then Iesus putting vs in remembraunce how all thinges are not to be disclosed to all persons, but that the doctrine of the ghospell ought to be dispensed according as time serueth, & the capacitie of the hearers can away withall, sayed vnto his disciples: The princes of this world make few priuie vnto theyr secretes, none but suche as are pycked felowes, & tryed persones, whome they maye safely make of theyr counsayle. If they haue any secrete thyng, that kepe they from the knowleage of the comminaltie. It is geuen vnto you (whom I sorted and piked out from among the commune people) to knowe the misterie or priuitie of the kyngdome of heauen, because you are familiarlye conuersaunt with me. But vnto the commune sorte, and suche as are not familiar companions of my courte,But vnto thē that are without, al thinges, &c. whether I doe, or speake anye thyng, all is in parables. For they neyther haue meete eares, nor meete iyes.
What they heare, they beleue not: what they see they depraue, and fynde faute with. And so is verified in them that the prophete sayed before shoulde cum to passe, that when they see best, yet see they not, and when they heare best, yet they heare not: because they vnderstand not. Truly he vnderstandeth not, whoso beleueth not. Nowe sinnes are not released, but to suche as beleue that sinnes are freely released by vertue of the gospell. Therfore through their [Page xxxij] vnbelefe, it cummeth to passe that they are not turned to God, because they tourne themselfes away from God, nor are deliuered from theyr synnes, because they refuse the medicine wherewith all synnes are healed.And he said vnto them: knowe ye not this; &c. By these wordes Iesus signified those persons, whome a litle before he vnderstoode by the grounde that for sundrye causes is barrayne & vnfruitfull. And to make his disciples more apt to receyue his doctrine, he chideth them a litle for theyr dulnesse. Doe you not yet, sayeth he, gesse what is mente by this parable, sith the sence therof is easie to be coniectured? And howe then will you boulte out the true meaning of all the rest, since that I neyther speake, nor do any thyng that hath not in it a significacion of sum secrete matier? I wyll expounde vnto you this parable to the intente that you maye lykewyse accustome your selfes to searche out the secrete meanyng that lyeth hyd in other.
The fielde is the worlde, wherein are very many vnmete hearers of the doctrine of the gospell. The sowier is the sonne of man, who came downe frō heauen into earth. The sede is the woorde or doctrine of the ghospell, by the whiche the will of God is declared vnto the worlde. His will is this, that all men distrusting their owne strength, do trust with all their harte & minde the promises of the ghospell: that is to saye, that through fayth all mens sinnes are forgeuen: if after the trueth once knowen they giue themselfes to the studie of true vertue, and godlinesse. Therfore by the seede whiche, as I saied, fell by the hie way side, they are vnderstand, & signified, who slightly, and as mē otherwise occupied, heare the ghospell, like as they woulde heare anye fable or phantasie of mans inuenciō. And amōg all, none heareth goddes worde with lesse profit,And lykewise the other that receiue sede. &c. then they do. For anon as they haue heard it, cummeth Satan, and putteth other thoughtes, & imaginacions in their mindes, and by that meanes plucketh out the sede before it haue gotten roote, & be fastened therin, so yt they do not so muche as remembre what they haue hearde. Nowe the sede that is receiued into a stony ground, betokeneth those persones who gredely ynough heare the ghospel, & gladly deuoure thesame, perceyuing it to be both true, and holsum: but because they ley it not vp in theyr hartes by depe cogitacion, (for they are letted so to do by other affeccions, which wholy possessing theyr mindes, will in no wise geue place vnto ye worde of God) they continue not in that they feruently & couragiously began: neyther do they bring forth any fruite of euangelike or christian godlinesse, but suche fruite alonely as lasteth but for a season and all is, because they haue no rootes. And so cummeth it to passe, that in prosperitie they beleue the gospell, & as grasse newly sprōg vp, cause men to haue a good opinion of theym, that they wil proue well. But assone as anye aduersitie or persecucion for the profession of goddes worde doeth arise, and [Page] assaulte them, byanby they offended therwith, do vtterly forsake their former purpose.There be other also that, &c. The seede that fell vpon the thornie grounde, signifieth those that diligently heare, and beare in mynde the wordes of the ghospell: But the loue of deceitfull riches, and the inordinate desyres of other thinges whiche allure and toile men vnto them, with a false apparaunce of vertue, do enter into their myndes, and there dayly (as theyr propertie is) encreasyng, at the length ouergrowe the seede, so that it can neuer spring vp, and cum to be corne. Finally the sede that light vpon a good ground, betokeneth those that geue good eare vnto the doctrine of the ghospell, and beleue all that they heare, and conuey it into the moste inwarde corners of theyr hartes, vntill that it spring vp, & bryng forth the worthie fruites of the ghospell, not euery where a lyke, but diuerselye, according to the diuersytie of the soyle, and disposicion of the heauenly spirite: so that this men bringeth forth fruite meanely, that man more plentifully, an other greatest aboundaunce therof: lyke as if one grayne bryng foorthe thirtie, an other three score, and the thirde an hundred. He that bringeth forth greate plentifulnesse of fruite hath cause to rendre thankes vnto God almightie: there is no cause why he should stande in his owne conceipt. He that bringeth forth meane store, hath no cause to repyne at him whiche is muche happier, and bringeth forth more aboundaunce then he. For God, who is bounde and debtour to no man, doeth of his most bounteous liberalitie, geue euerye man his giftes, as it liketh him. What encrease soeuer cummeth, thesame is due vnto hym that firste sowed the grounde, and by whome what fruite soeuer is brought foorth, dayle encreaseth. My desyre is to haue all the corne grounde of the whole worlde sowen when the tyme shall cum, with this sede: and that this doctrine, whiche I nowe secretely teache you a fewe persones, may thorough your diligēt ministerie, be enlarged and spredde a brode, asmuch as may be, to ye intent that you also may shewe your selfes, like a good groūd, yf you distribute that you haue receiued of me, to as many as ye can possible. For there is no fruite where with God is better pleased. Ye must therfore bee well ware, that the sede sowen in your myndes, peryshe not through forgetfulnesse, or negligence. Ye ought diligently to laye it vp in memorie that it may spring vp in due season, and bring forth fruite moste plentifully.
And because this monicion should the depeliar be printed in theyr mindes, he added a parable. Thinke you not, sayed he, yt I will haue this thing which I doe nowe secretely commit vnto you, alwayes kept secrete. Doth a manne light a candell because to hyde thesame when it is lighted, vnderneath a busshell, or vnder the table? or elles doth he rather light it to the intent it may bee set in a candlesticke,For there is nothyng priuie. &c. and geue light to all that be in the house? The ghospell is the sede, whiche is therfore committed vnto you, because it maye bryng forth fruite with great encrease. I haue light the candell in you, that through your ministerie, it maye put awaye the darkenesse of the whole worlde. At this present I hyde many thinges from the multitude, because they are not as yet apt [Page xxxiii] to receiue them: and though they were, the tyme is not yet cum. But assone as the tyme shall once cum, there is nothyng so hid amongst vs that then must not be discouered, nor any thyng so secrete, that then muste not be openly preached to all men. For there must nothing feare you frō spreading abrode, or preachinge of the gospell: but all other thinges set apart, this thing onely muste you go about bothe day and night. For wo be to that man, who hath not multiplied ye good sede betaken vnto him: who hath hidden the light that was geuen hym. Therefore if any of you haue eares to heare, let hym heare these wordes: and when he hath hearde them, let hym beare them well in memorie. Agaule left the wordes that he spake, shoulde be forgoten, he said moreouer: Marke wel what thyng you heare, and take hede that you heare not in vaine. For you heare not vaine fables and phantasies of m [...]ns inuencion, but heauenly doctrine: whiche by your ministerie, must be spread abrode throughout all the whole worlde. Preache you truelye the doctrine which you haue receyued, and teache nothing that is desagreable therunto. It shall auayle you muche to heare these thinges, if you retayne them well in memorie and diligently distribute to other what you heare of me. Again you heare thē to your greate perill, yf you strikē either with feare humaine, or els delited with the commodities and pleasures of this present worlde, do suppresse and kepe in, that you haue receiued. Be not ye niggish,And vnto you yt haue shall more be geuē. &c, and slouthful distributours of the doctrine that I giue you, I giue you, but put it forth lauishly. For your liberalitie shal nothing diminishe, but rather encrease that, that you haue, and make it more. The treasure of gold and siluer is at the length wasted by liberalitie: but the more liberally you distribute this heauenly treasure, the greater shall the heape thereof be. Neither foloweth it that lyke as he is the poorer that giueth a way his goodes vnto the neadie, so in like manour is he the wurse learned whiche distributeth the doctrine of the gospell to as manye as he can possible: but as he that carrieth light before manye, hath not therfore any whit the lesse light him selfe: euen so he that by preachynge the doctrine of the gospell, openethe a waye for all menne to cum to the knowleage of the trueth, doeth not onely not loose that light whiche he alreadye hath, but also hath a greate deale more gyuen him, to thentent he maye profite, and dooe good vnto mooe. The treasure that you haue, is none of youres, but his who gaue it you to distribute. And if you distribute it to other with large measure, he that gaue you the stocke and principall parte, will also with like measure geue you encrease therof. God loueth to haue his giftes prodigallye layed out: and here cleane contrarie to the manoure of worldlye ryches, he waxeth richest, whoso is lauishest in laying out.
For such is the beneficiall goodnesse of god, that he whyche gaue vs muche before [...]eth in moste ample wise augmente his giftes, because he righte well percei [...] that whatsoeuer was geuen, the same is distributed and bestowed to the great vtilitie of manye. Therfore let hym whiche hath the gifte, bountuouslye distribute it, to thentente that he maye haue aboundaunce. No manne doeth well to geue goodes to hym that aboundeth with riches: but suche as be liberall in very dede,For vnto hym yt hath &c. are wonte to geue vnto the poore, and neadie. Here it is cleanen contraryē. For vnto hym that hathe, and hathe not that thynge whyche he hath to his owne vse and commoditie alone, but liberallye departeth therewith to other, to hym, I saye, as to a trustie distributour, shall more be gyuen: because he maye abounde, and haue muche plentye. He that [Page] hath not (suche a one is he that hydeth his treasure, and kepeth it to himselfe) thesame shal not alonely be neuer a whit the richer therfore, but also that thing whiche he thought he had for his owne vse, and no mans els, shall be quite taken from him. Neither let this make you euer the slacker or worse wyllynge to distribute the gyftes of faythe, yf the people be vnkynde, and not aunswerable to your diligent endeuour. Your wages shall be safe for you wyth God, who the more that euery one of you hath trauayled in settyng foorth the ghospell, the more bounteously will he rewarde hym in the worlde to cumme. Albeit neither shall you in the meane tyme be vtterly defeated of your rewarde, whiche are daylye more and more enriched with the riches of the ghospell.
Moreouer the Lorde added another parable, whereby he taughte his disciples that they should care for nothing els, but onely go about with al that they might, to haue the gospell spred abrode and preached thorowe out all the whole worlde, tellyng them that haruest time shoulde once cum, whē it should please the Lorde. The kingdome of the gospel, sayeth he, is after this manour, as yf a manne shoulde sowe his sede, and caste it vpon the grounde in the daye tyme, Anon after that the sede is putte into the earth, he that sowed it, slepethe carelesse, and taketh his reste. And in the meane while that he is thus a slepe, the sede groweth neuerthelesse both nyghte and daye, with secrete encreasynges without mennes laboure, and nowe springeth ye corne, and shoteth vp, hasting vndoubtedlie of the owne accorde, and by a certaine priuie operacion of nature to bring forth fruite.
Certes nature hath her degrees, the whiche she alwayes after the seede be once sowen, kepeth of course without the husbandmannes laboure. For firste of all the sede, after it is putrified in the groūd, springethe vp into grasse. That is the firste hope of encrease. Then when the blade is shot vp, therunto groweth an eare, but suche a one as hathe as yet no corne in it. At the lengthe the huskes of the eare are fylled full of wheat cornes. And these thinges are so secretely wroughte by the procurement of nature, that a man can not perceiue when they growe, and yet senūblye perceiue that they haue growen and encreased.
Therefore when the corne is ripe, he that sowed the sede, thrusteth in his sickell to reape that is come vp, because he knowethe that harueste tyme is already come. By this darke parable, the Lorde couertly taught his disciples the begynnyng, goyng forwarde, and consummacion or perfit code of al ye whole gospell: of the whiche thre partes, himself woulde openlye perfourme bothe ye firste, and the laste, with his visible bodie: and the other, that is to saye, the goyng forwarde, ordre with the inuisible grace of the holy ghoste. For that same prince sowed abrode the sede of the gospell, thorowe out all Iewry. Anon as he had so done, he slepte, firste dyinge, and then afterwarde risinge agayne into euerlasting quietnesse. And thus farre foorthe springeth the sede of the gospell, whiles he that firste sowed it, is as it were a slepe: & secretly encreasethe bothe daye and night, that is to saye, both in prosperitie, and in aduersitie, what oc [...]asion [Page xxxiiij] soeuer be ministred eyther on theyr befalfe that promote and aduaunce it or els of suche as resiste the same.
For it cannot be chosen but that seede muste nedes cumme vp, whiche he sowed, whose will no man resisteth. Moreouer, where as there is nothinge in this worlde vnknowen vnto hym, yet in that he suffrethe the worlde to make businesse agaynste the ghospell, and his apostles to be persecuted, and slayne, he semethe vnto the faythlesse not to knowe what is here done, and to be in maner aslepe, whereas in very dede, he doeth euen now by the inuisible power of his holy spirite, more effectually worke all thinges in all. He will not in visible forme retourne into the worlde, vntyll the tyme that (the ghospell beynge firste so muche enlarged, and spreade abrode, as he hath determined before, and onelye knowethe it shalbe) all men shall see hym cum agayne vnder the selfe same forme and lykenes, that he had when he ascended vp into heauen: to deuide the godly and good people from the wicked: and to laye vp the godly as good corne in the barne of euerlastyng quietnesse. We see howe small begynnynges the kyngdome of the gospell is spronge of, yf a manne esteme the thynge as it appereth vnto the worlde. This was, as a manne woulde saye, the grasse that sprange of the sede of the gospell, whiche the Phariseis, Scribes, Priestes, Elders, Rulers, Princes, Kynges, and Philosophiers, dyd what they coulde to oppresse and kepe vnder, that it should neuer cum vp. But whiles they stroue agaynste the streame, this sede began to be sowen in all partes of the worlde, and will not cease to growe before the worldes ende, vntill the corne be all ripe. Then the sickell of iudgemente that can not be auoyded, shall be thruste in, to the entente that when all are cut downe, it maie deliuer the cockel vnto the fire, and safely lay vp the pure wheate.
This parable althoughe it do specially pertayne vnto Iesu, the auctour, promotour, and finisher of the kyngdome of the gospell, yet doeth it also touche both his Apostles, and their successoures, whom he willeth wholy to binde themselues hereunto, that Goddes worde maye be sowen a brode, and preached as muche as maye be. For this seedetyme lasteth euen tyl the worldes ende: and they also as helpers of Iesu Christe, be sowiers, saue alonelye that they sowe not their owne sede, but suche as Christe deliuered vnto them. And because that sede is celestiall, it can in no wyse be ouerlayed or oppressed. The Pharisess also, and Philosophiers had sede of their owne, but those sedes coulde by no meanes (no not when the world fauoured them) growe and prosper, where as the seede of the heauenly doctrine, waxeth euery daye more stronger then other, euen when the worlde with all the puissaunce and aydes that it hathe, assaulteth it. Therefore the Apostles do lykewyse sowe after their fashion, and for that purpose they are sente out, who by oft remouing from place to place, go aboute nothing els, but to haue the gospell as muche dilated and spred abrode as is possyble to be. God geueth the encrease when they be asleape. That foresayde sede hath in euerye one, euen of the Christians, his grasse, his eare, and his haruest. In hym that is a Christian nouice, the corne is yet vnperfite, & lacketh his naturall shape.
In them that be lately borne agayne in Christe through baptisme, the sede is sprongen into grasse, whiche by ye grenenes of innocencie, puttethe euery manne in a ioyefull hope that it wyll proue well, and come to good. Nowe when they are growen vp higher, by goyng forewarde in Christian vertue and godlynesse, then be they eared.
[Page]And when eche of them is rype after his manoure, then is he cutte downe with the sickle. This sickle is deathe, after whiche the wheate neyther waxethe more ne lesse: neyther is made worse, nor better. The barne signifieth the life celestiall.
Furthermore, the Lorde Iesus shewed them by another parable, a figure of the successe and prosperous going forwarde of the Gospell, to the entente that they, who as then vnderstoode not his sayinges, shoulde afterwarde knowe by the ende and profe of the matter that these thynges were not dooen at all aduentures, nor by worldlye policie, but by the prouidence of Goddes wysedome. And because he woulde make his hearers to take better hede vnto his wordes,It is lyke a graine of mustarde seede. he lettynge as thoughe he had stande in doubte vnto what thynge he myght beste compare the kyngdome of heauen, sayed: Unto what thinge shal we saye that the kyngdome of heauen is lyke? or what comparison shall I vse, wherby I maye expresse the nature and vertue therof, vnto thē that perceiue nothynge saue alonely what they see with theyr iyes? It is lyke (safethe he) a gra [...]e, or corne of mustarde seede, whiche (when it is sowen) is lesse then all other seedes of hearbes that are sowen in the earthe: in so muche that yf a man marke the quantitie or forme therof, he loketh not that any greate thynge shoulde come of it. But as soone as the same is once spronge vp, and gotten out of the grounde, then draweth it to the nature of a tree, waxyng harde from the stemme or stalke, and spreadyng abrode his braunches beyonde the quantitie and measure of al other hearbes, in so muche that it geueth shadowe vnto the fowles, and also conuenient places for them to buylde and make their nestes in. With these and many other like parables,And wt many such parables. &c. the Lorde Iesus shewed the rude and grosse people, a figure of the successe that the Gospell shoulde haue, attemperynge his wordes vnto their capacities. He spake nothyng vnto them at that tyme but in darke parables, because they were not as then receyueable of playne communicacion. For yf he had sayed, that he shoulde shortely haue beene slayne of the Iewes, but woulde anon after reliue, and spreade abrode his glorye throughoute all the worlde, so that he, who then seemed loweste, and mooste abiecte of all persons, shoulde be righte well knowen to be the soueraygne gouernoure of the whole worlde, and that no manns, were he neuer so hyghe in dignitie, shoulde fynde any quietnesse, or sure harborowe, vnlesse he fled for succoure vndernethe hys boughes or braunches: yf he had, I saye, spoken thus plainelye vnto them, not one of them all woulde haue abyden hys woordes, nor geuen anye credence thereunto. And yet was it verye expediente for them, as it were by a dreame, to remember these thynges: because afterwarde the thynge selfe shoulde teache them what was meante by the same parables. He shewed them in secrete communicacion, the secrete vnderstandynge of euerye parable [Page xxxv] that he spake vnto them. Thus was that daye spente. When it was nowe almoste nyghte, he commaunded his disciples to rowe hym ouer to the other syde of the water.
Bicause faythe towardes Christe,But when they went alone, &c. and by Christe to Godwarde, is the originall cause of the encrease of the gospell: the Lorde perceiuing that his disciples (who were as yet but rude, and weaklynges,) dyd geue no tredence vnto his doctrine, attempted many wayes to brynge forth in them, and stablishe this fayth. Whensoeuer nyght, that is to saye, the storme of worldlye trouble, or aduersities cummethe vpon vs, then haue we chiefelye nede of a stronge and stedfaste faith towardes Christe. Therefore the disciples obeyed his commaundemente, and so after the people, (who coulde not folowe him) were sente awaye, they, accompanyed with certayne other boates, beganne to rowe hym ouer to the farther syde, in the same shippe that he then taughte and preached in. The Apostles carye ouer Iesus, whensoeuer they goe from place to place, to sette forthe and preache the Ghospell. He knewe righte well that against suche as so do, and be ministers of Goddes worde, there shoulde in tyme to cum be much sore businesse and trowble stirred vp, by them that loue better the vanities of this worlde, thē those thynges that appertayne to euerlastinge saluacion.
Wherfore to harten, and strengthen his disciples agaynste suche persecutours, and to teache them also, that no power, be it neuer so cruel and terrible, oughte to be feared of those that with full harte and mynde put theyr affiaūce in the lorde Iesu, he suffered them to be in daunger, euen to desperacion. For after they had sayled farre from the shore, there sodainely arose a greate storme of wyndes, whiche set the water in suche a rage, that the waues enforced by the violence of the tempeste, dashed into the shyppe, so that they were then in great daunger, leste the shyppe already filled with the great fourges of the sea, woulde haue soncken. In the meane whyle Iesus layed his heade vpon a pillowe, and slept in the shyp. This was no fayned slepe: he slepte in verye dede, beyng weryed with trauayle, and watchynges, as one that had a very naturall bodye of man, subiecte to all suche passions as oures are subiect vnto. But he was not ignoraunt what would betyde. He wyste well there would a tempest aryse. He knewe that the Apostles would be sore afrayed, and waken him out of his slepe. He could not more effectuallye teache them, that nothyng is to be drad of those that stedfastly beleue in him. The disciples therefore pinched hym as he slepte, and when they had awakened hym, sayde: Maister slepeste thou so soundely whyle we perishe? and thynkest thou that it maketh no matter to the, yf we be drouned? It was an argumente of faythe, that when they were in daunger of death, they fled vnto Iesu for succour: But of an vnperfite faythe, for as muche as they beleued that they were not in sufficiente safegarde, as long as the Lord was aslepe. When Iesus was wakened, bicause [Page] he woulde by dede declare that he was the Lorde of all the elementes, he rebuked the wyndes, and commaunded them to cease. Then he saide vnto the sea: peace, be still. These two elementes whiche are obediente to no mortall man, knewe the voyce of theyr maker. And by and by the wynde alayed, the waues and fourges of the water left their ragyng, and fell downe, and there folowed a greate calme. Then the Lorde tourned hym vnto hys disciples, and rebuked them for their vnbelefe. Why (ꝙ he) are ye so afrayed? haue you not yet, after yt you haue sene me worke so many miracles, confydence in me? Nowe when the disciples, and the other that were wyth hym in the shyppe, sawe thys straunge wonder, how the sea beyng a dumme, and an vnruly element, and the wynde likewyse a violente elemente, forthwith as he had rebuked thē, ceased from further ragyng, and were still: perceiuyng that it was a thinge passynge the state, and condicion of manne, sayde one of them to another. Who is this whose cō maundementes not onely diseases, and the diuils, but also the dumme elementes obey vnto?
He that was ye sōne of man (as touchynge the naturall appetites of man) had not in this worlde where to reste his head. For euē dying on the crosse whē he hadde nothynge to laye his headen, he caste it downe, and so yelded vp the Ghoste: But here in the shyp he dyd not onelye take his reste, but also layed a pilowe vndernethe his heade, and slepte theron: and anon a storme arose, because we shoulde knowe what great daunger hangethe ouer the churche, so oft as Christ sleapeth in vs. He slepethe verily, when the shepeheardes & pastours of Christes flocke, delited wyth the cōmodities, and pleasures of this worlde, are in a sounde slepe, so that yf a man pynche them, or crye vpon them [...]er so muche, yet can they not be wakened. Howe fast aslepe are those Byshops, who beynge altogether geuen vnto sensualitie, dronken wyth an vnlefull desyre to rule and playe the lordes, and wholy set to heape vp money, neyther take anye care for the flocke to them committed, nor haue anye remembraunce of theyr owne soule health, nor yet are moued any whit at all with the cōmon peryll, to awake out of theyr slepe, and thinke thus with themselues? What do I mad man that I am? The Lordes flocke is cōmitted vnto me to be fed: and shortely muste I cume to ye iudgyng seate of ye euerlasting iudge, who shed his precious bloud for these shepe, whiche he put me in [...]ruste withall. What answere shall I than make hym? I shoulde with ensample of good lyuyng haue caryed lighte before them to euerlastynge saluacion: and by my naughtye sinnefull lyfe, I haue bene theyr guyde to hell, and damnacion. I shoulde haue fedde them with the doctrine of ye gospel, and dyd not feede them a whit, but plucked of their woolle by the rootes: but spoyled them of that they hadde, but slewe them. In stede of a father, I behaued my selfe lyke a tiran [...]t, for a Byshope, I was a wolfe and a robber. And in the meane whyle the tempest disordereth all thynges, and maketh a greate confusion. Iesus, who is the true heardman of the churches and congregacions, slepethe dissemblynge the matter, and sufferyng the storme to aryse: but he slepeth so, that he streighte wayes a wakethe at the crye, and calling of his. The shyppe that Christe (as pertainynge to the body) is caried in, is one: but she hath mo accompanyinge her. There is one catholike or vniuersall churche, and agayne there be manye churches. Christe is lykewyse in them all: And as manye as do cleane vnto the same heade, be [...]ne [Page xxxvi] congregacion. No shyp is drouned that foloweth Christe: Be they neuer so muche tossed with ye waues of the water, neuer so much in ieopardie of drownyng, yet haue they at the lengthe good ariuall, and cum safe vnto the hauen. But all this while, the tempeste and nyghte do plainly teache vs that we can haue no maner of ayde and succour of our owne strengthe, and that all hope of saluacion is in Christ onely, if a man with full hart and minde put his trust in him. The deuel causeth oftetymes suche tempestes priuately to aryse in euery mannes soule. For after that the nighte doth once darken our myndes wyth errours: after the light of faith doth faile, and the strength of theuangelike spirite, be (as ye would saye) a slepe, & laid to rest in vs: then do the windes of naughtye lustes arise, and greatly disturbe the calme of the mynde. The soule selfe is now in great hasarde: there is no helpe, neyther in rowing nor in sayles. There is no remedie, but it muste nedes perishe and go to wrecke, yf Christe be not wakened out of his slepe by feruente and importune prayers. If he heare not streight waies when he is called on, yet cease thou not, but pricke, and pinche hym tyll he be a wake. By him onely the calme and quietnes of the mind, shall in continent be restored.
¶ The .v. Chapter.
AS this tēpest hath taughte vs that all trouble and businesse whatsoeuer the world woulde stirre vp agaynst the gospell, oughte by the ayde of Christe to be suffered with constāt courage of mynde: and that such trouble should at one tyme or another, be turned into greattest tranquillitie and quietnes: So folowed therein cō tinent a figure, whereby was fignified yt there should be in summe partes of the world so vplandishe and cruell people, that they woulde at the fyrste brunte by reason of their naturall crueltie, refuse and abhorre the doctrine of the gospell: and yet should it cum to passe in processe of tyme, that they also shoulde waxe ientle or cyuille, and louingly receiue the swete yoke of the lorde after they once knewe it. Wherefore assone as this storme was alayed, whyche fygured the storme of persecucion that princes should stirre vp raging againste the gospell, Iesus, and suche as accompanied hym, arriued on the other side of the water.
That countrey was called the countrey of the Gerasites of a famous town of Arabie, named Gerasa, ioynynge vnto mounte Galaad, in the tribe of Manasse, [Page] not farre fro the lacke or sea of Tiberias. For nowe the Lorde Iesus maketh a foreshew of the brutishe, and cruell barbarousnesse of certayne nacions, of whome it maye be doubted,And when he was cum oure of the ship. &c. whether they deserue to haue the name of men, or no: yet is there none so fierse and saluage crueltie that we ought to despaire of. Wherfore after that Iesus was cummen out of the shyppe, and entred into this countrey, by and by he sawe a sight, whiche playnly declared the maners, and naturall disposicion of that nacion. For when he was hearde cummyng, there starte out a certayne felowe, vexed with a spirite of passinge vnclennesse, and crueltie. This wretched creature woulde not come where as any resorte of people was, but liued in solitarye places, lurkynge, and hydynge hymselfe in dead mennes tumbes that were by the highe waye syde. Neyther was there any that assayed any more to bynde hym, because he had bene ofte tymes bounde before, and alwayes plucked the cheines asunder, and brake the fetters in pieces.
Neyther was there anye violence that could so reclaime hym, but that he beyng in case not able to rule himselfe, would gad abrode at libertie, whithersoeuer the wicked finde enforced him to go. For this cause he was vnbound, and wandered vp and downe both night and daye among dead mens tumbes, and in wylde mountaynes, criyng and beatyng himself with stones. Nowe yf anye reken this to be (as it is in verye dede) a miserable, and a terrible sighte, lette him considre with hymselfe, how muche more miserable a sighte in the iyes of almighty god, is he that hath nothyng els of a man, but the name onely: He, I say, that is marde and caste a waye through riottous liuinge, woode vpon harlottes, madde vpon the dise, and besyde himselfe by reason of dronkennes, a brauler, a robber or praye taker, a breaker of the peace, a violent felowe, suche a one as can neyther be restrayned by Goddes lawe, ne mannes: neyther let, and brideled from his sensuall wilfulnes by any shame, reuerence, or feare: bolde to doo what hym lyketh: who for small wages is hired to go to what warfare soeuer it be, to sley and murder suche as he knowethe not and neuer dyd hym harme, to burne vilages and good tounes, to rifle churches, and fynallye to destroye all that euer holy is, or not holy. Put hereunto periuries, blasphemyes, and inceste, with the whiche vices suche leude ruffians as are of this sorte, be well acquainted. Put hereto treasons and poysonynges, with the practise of arte Magike or Sorcerye, and then shalte thou euidently perceiue howe muche lesse was the furye of the man thus vexed with the deuill, then of this wretched and vnthriftie caytife. But what? Ought we to despayre of suche a one? No truely, yf it maye chaunce him at anye tyme to see Iesu. He is sene by faith. For when the same wretched felowe at the noyse that the straungers made, was come out of his denn, violently to assault them according vnto his accustomed maner, anon as he had afarre of espyed Iesu, he drawen with an heauenly power, and sodaynly chaunged, ranne vnto hym, and wurshypped him. And straight wayes the fiende began to cry with a loude voyce by the mannes mouth, and saye: What hast thou to do with me Iesu the sonne of the higheste God? I require thee by the name of God, that thou tourmente me not.For he saied vnto him &c. For Iesus voyce was vnto that deuill, a tourmente, because he sayde: Thou foule spirite departe out of the man. So greate was the malice of the deuill, that it was the greatest tourmente to him that might be, if he nowe [...]lde no lenger be suffered to vexe and tourment the sely wretche. He felt Iesus [Page xxxvii] voyce effectuall, and almyghty, the whyche he was constrayned to obeye vnto, whether he would or no.
Nowe I reporte me to you, whether there be not lyke affeccion of mynde in suche as be extremely malicious persones, who haue a great delyght to do other menne harme, yea, thoughe it be to their owne displeasure. And yf they be restrayned from theyr wilfull desyre, so that they can not be suffered to dooe what mischief they woulde, then are they sore vexed in mynde. Iesus demaunded of the foule spirite what was his name. The spirite made aunswere: my name is Legion, because we be manye. Thou knowest (good reader) that thys worde Legion, is a worde or terme of warre, whiche implyeth a foule rablement of ruffions confedered together, to destroye mē. But no power of a multitude preuayleth agaynst the might of Iesus. He as easelye puttethe a Legion to flight, as one man. Then that capitayne deuill who spake for all the reste, greatly besought Iesus, whome he acknowledged to be his conquerour, that he woulde not cleane exile hym out of that countrey [...]. O peruerse malice of the deuil. He desyreth not forgeuenes, nor any other benefite, whereby he maye be in better ease. He counteth [...]t a pleasure and benefite, if he maye be suffered there to continewe, whereas moste occasion is for hym to do harme: Euen as thoughe a sorte of snap haunses set all on mischiefe, enforced by a greater power of the prince, and commaunded to breake garison, or forsake theyr hold and fortresse, would make this peticion: We desire no wages, but only that your grace will suffer vs to raunge abrode in the countrey, and robbe and reaue at our owne peryll.
When that vnto this requeste and peticion of the deuill, Iesus made no aunswere, there was not farre of a great hearde of swine, nighe vnto the moū tayne feedynge in the fieldes. Thou knoweste here good reader, the beaste that was abhorred of all the righte Iewes, and wherewith the Gentiles, a people geuen to Idolatrye, were chefly delyted. Therefore the deuils desyred that they myghte be suffred at the leaste wyse to enter into the swyne: And yf we maye not (saye they) destroy the man whom thou delyuerest from vs, yet geue vs leaue sumwhat to wreake oure malice by destroyinge of the vncleane beastes. That Iesus graunted them without any stycking, who cared not for the safegard and preseruacion of swyne, but of men: teaching vs hereby that for to saue euen but one man, we ought not to passe vpon the losse of other worldly thynges, be it neuer so greate. The Legion of the vncleane spirites, forsoke the man, who remayned to be purified with the spirite of Christe, and went into the heard of swyne, whiche were forthwith caryed headlong with greate violence, doune the stepe hill into the lake or sea, and there drowned. The swyne were almoste twoe thousande in number. Lette menne beware that they bee [Page] not founde like vnto swyne. For into suche soules the diuels are ryght glad to enter. Nowe the swyneheardes after they had sene this wonderfull facte, dyd not helpe theyr swyne, but fled awaye for feare into the nexte citie, and into the countrey there aboute, and shewed euery body what they had sene. That good shepehearde helpethe hys flocke being in ieopardye. But when the pastoures or shepeheardes are themselues as bad as theyr naughty flocke that is paste all grace and goodnes, then both the flocke goeth to wrecke and vtterly perishethe and the shepeheardes do nothyng els but flye awaye for feare. Assone as this thynge was noysed abrode, the people came runnyng thicke and threfolde oute of the toune and countrey, desyrous to see with theyr iyes, what they had hearde before with theyr eares. For all semed vnto them incredible that the swyneheardes had tolde them. Wherfore they came themselues vnto Iesu, and sawe the manne whome they all knewe, before vexed with a spirite of exceding cruelnes, and wont by reason of his great fury and madnes, to braste al his chaynes and fetters in pieces, to rent and teare a soundre his clothes, to beate hymselfe with stones, violentlye to assaulte those that passed by, and to make all the places there aboute to ryng with his furious crying, and roring: sawe him, I say, then sit quietly at Iesus feete both clothed, and in his right mynde. Nowe they whiche were presente, and sawe what was doue, recounted to suche as came thyther, the whole history of all that befel, euen from the beginning, both howe the Legion of diuels was caste out of the man, and also how the hogges were drowned in the water. Wherfore when they (the mattier now diligently examined and tried out) were throughlye persuaded that all was of truthe which had bene tolde them of the swyne heardes, then were they afraied, and beganne to desyre Iesu to departe out of theyr quarters. This wicked, and grosse nacion, knew not Iesu throughly. They perceyued his power, but they marked not his goodnes, manifestlye declared in that he restored this man to his ryght mynde: and they were a greate deale more moued in theyr myndes for the losse of theyr swyne, then glad of the mannes health and recouery. They feared their Oxen, theyr Asses, and theyr hogges, and toke great care for the bely, and none at al for the soule. And yet for al that, it is a certayne begynnyng of saluacion, sum what to stande in dreade of Gods power.
The Lorde, teachyng vs by dede, that the roses of Goddes worde and the gospell oughte not in anye wyse to be caste vnto hogges, reculed vnto the water syde and toke shyppe. In the meane whyle the felowe whyche was deliuered from the deuil, perceiuing the authour of his health to departe, beganne to desyre hym that he might be one of his trayne. The Lordes pleasure was that he shoulde rather be a publisher of his mercie, and goodnes, then one that should accompany him in his iourneys, because it was expediente for the soule health of many that he should so be. Get the hence rather (ꝙ he) vnto thy house and to thy kynsfolkes and acquayntaunce, and shewe them howe muche god hathe done for the, and howe he toke compassion vpon the when all manne pitied the, but yet demed the paste all remedye. That countreye conteyned in it ten [Page xxxviii] cities, and therfore was called in the Greke language, Decapolis. The man obeying the commaundemente of Iesu, departed, and tolde in all those cities bothe what case he was once in, and in what case he was nowe made againe throughe the benefite of Iesus. Euery man beleued that his wordes were true, by reason very many of the same countrey knewe hym before, and also because he shewed by his outwarde behauiour, that he was by the power of Iesu, perfitely restored vnto his ryght minde. He was not ashamed to speake of his olde calamities, whyles he wente aboute to set furth Gods glory.
Heare these thinges thou wurshypper of Idols, thou whoremonger, thou dyser, thou ryotous folowe, thou waster, thou ertorcioner, thou robber, thou house burner, thou warryer, thou poysoner, thou murtherer: dispayre not: onlye runne vnto Iesus. Consider not the multitude & greuousnes of thine offences: only regarde that Iesus is he that came to saue all men, and is able to dooe all thynges with a becke. When the legion of deuiles hathe forsaken the, when thou arte restored to thy ryght mynde againe, then blase, especially amonge thy frendes, and acquaintaunce, the great mercy of God towardes the. Be not ashamed to confesse thy former lyfe. For this also shall make greately for the aduaūcyng and settyng furth of the mercy of Iesu, if it be knowen to as many as maye be possible, howe abhominably thou ly [...]eddest before. Knowledge and confesse what thou haste bene: And where as thou arte nowe sodainly chaunged and become another manne, ascribe it not vnto thyne owne deseruinges, but vnto the free mercye of God: who takethe mercy and compassion vpon whomsoeuer it pleaseth him, for as muche as he is debtour and bounde to no manne.
When this seede (as a man maye call it) was sowen among the Gerasites, ye Lord Iesus passed eftsones ye water. That he so oftetimes chaūgeth place maketh for the aduauncyng of the gospell: and the varietie of miracles monisheth vs how the teacher of the gospell ought busyly to do his deuoure whē soeuer occasion serueth, to bryng whōsoeuer he can to saluacion. Nowe when he was brought ouer to ye other side, thither resorted afreshe, a great multitude of people. For like as the lodestone draweth vnto it yron, so dothe benefyeence & well doing allure all men vnto her. Whiles the Lorde was by the water side, there came vnto hym one of ye rulers of ye Sinagoge, called Iairus. This Iairus moued by the fame of Iesu,My daughter lieth at pointe of dethe. came thither wt the reste of the multitude. For there was a thing which greued his heart very sore, wherein he muche desyred ye presence of Iesu. Therefore whē he sawe yt Iesus was brought againe vnto ye shore, & set al ād, he was right ioyous, & (as they are euer lowly & crouchinge whiche greatly desyre any thyng) although he were a ruler of the Synagoge, that is, a primate among stately felowes, yet fell he downe at the fete of Iesu, and besought hym saying: Lorde, my daughter a mayden of twelue yere olde, in whome I reposed the chiefeste solace of myne olde age, is in as greate perill of lyfe as may be, & lyeth now at the mercy of God: cumme, and laye thy hāde [Page] vpon her, that thorough thy touchyng she maye be safe, and lyue. Iesus perceyuing well by his wordes how weake his fayth was as yet,And he wē [...] with hym. in asmuch as he made mencion of the extreme ieoperdye that she was in, as thoughe he had not bene able to reliue her, if she had bene deade in deede: and in that he required his presence, and also the touching of his hande, as thoughe he coulde not beeynge absente, yea, and wyth a becke make whole whomsoeuer hym liste: Iesus, I saye, promised hym to come, and so folowed hym goynge homewarde a good pace: geuynge thereby an ensample howe readye the pastour of Christes flocke oughte to be in procurynge soule health to al men, bothe to Grekes, and to barbarous nacions, to them whiche are descended of noble parentage, and of base linage, to riche, and to poore, to learned and to vnlearned. And as he wente, there was occasion geuen him whereby to reforme the vnperfite faithe of the sayde ruler of the synagoge, & that by the ensample of a woman, whiche the lesse that she knewe▪ Christe by the lawe, the more was she to be borne with all, and excused of her vnbelefe. There folowed Iesus as he wente to the ruler of the synagoges house, merueilous greate multitude of people, partlye bicause it was not possible to disseuer them from him, and partly to behold the miracle whiche shoulde be wrought. The nobilitie of the suyter made them more desirous to beholde. Wherefore as eche of them preased to be nexte Iesu, so was he payned with the throngyng of the people.
In this prease was there a woman that had a fylthy, a shamefull, and also an vncurable disease, and had bene sycke thereof, the space of .xii. yere (for it was the bluddye flyxe) whiche was in so muche the worse takynge, because whyles she put great hope of recouery in Physycians, that mader her manye faire promises, & whyles disapoynted of one, she wente vnto another for boote that put her in more assuraunce of healthe, and from hym agayne to another, beyng continually fed with good hope, and comfortable wordes, she spente all that euer she had vpon them: and yet for all this so lytle was she holpen by Physike, that she was in muche worse case then she shoulde haue bene if it had not chaunced her to medle with the Phisicians at all, who whyles they made manye large promises, and payned the poore wretche with their seruiceable diligence, bothe encreased her olde griefe, and also added thereunto a newe, that is to saye, vnto her bloudy flyxe, pouertie. Suche vndoubtedly are the commune sorte of those that professe humaine medicine. But it is oft tymes seene that healthe is gotten by vtter despairing of healthe. After she began once to distruste the Physicians, and they perceiuinge that she had nothynge lefte to geue them, had now at the length geuen sentence that there was no hope of her recouery, than began she to be nerer vnto health, then she was before. For God helpethe none more wyllyngly then suche a one as is cleane destitute and forsaken of all worldly succours. This woman hearde but tell of Iesu, and furthwith she conceyued a wonderful greate confydence of hym, and preased in among the thyckest of the multitude. The bashefulnes of womanhode, and [Page xxxix] the fylthynes of her disease, woulde not suffer her to dooe as the ruler of the synagoge dyd, but she came behynde Iesu, and at the lengthe when she had wyth muche a do wounde her selfe out of the prease of people, whiche thruste, and thronged one another, then touched she hys garmente. For she had suche confydence in hym, that she sayde secretelye to herselfe in this wise.
If I maye touche but the onelye hemme of hys garmente, I shalbe deliuered of my disease. When all the Phisicians whiche toke muche moneye to put her to payne had geuen her ouer, she happened to mete with an other Physician, who sodaynelye restored her to perfit health, and that for naughte. She was not deceyued in her truste. For assone as she touched the Lordes garmente, the yssue of bloude staunched, the humor beeynge sodaynlye corrected, whyche was wonte to yssue, and well out, as it hadde bene out of a quicke springe. Moreouer she felte nowe agayne the selfe same strengthe and lustines in all her bodye, that she was wonte to haue before, or euer she began to be sycke of this disease.
Lette suche as be effeminate persones, and made woman lyke throughe excesse, and worldely delicacies or pleasures, haue recourse no whitherels for succoure, saue vnto Iesu. If they truste to Philosophiers, lawyers, arte Magike, or Pharisaicall ceremonies, then shall they, after bothe tyme and wytte consumed here in, dooe nothynge els but encrease theyr disease, and wynne pouertie: excepte peraduenture suche pouertie be lesse grieuous vnto them by reason that age is nowe spente, and wytte cleane decayed and gone.
The woman highly reioyced when she had, as it were, stollen this benefite of Christe, whom she thoughte mighte (as a man) be deceyued, and kepte from the knowledge of the thynge that was done: or els yf he could not so be, then trusted she verelye that he woulde of his goodnes, pardon the shamefastnes of womanhood.
The Lorde hauyng more regarde to Gods glory, and the healthe of a greate manye, than to the shamefastnes of one woman, knowynge righte well that he was touched, and that the woman had receyued the benefite of health therby, turned hym to the multitude preasynge behynde hym, and sayed: who touched my clothes? The disciples thynkynge nothyng vpon this that befell, answerede the lorde agayne, and sayde: Thou scest a greate prease of people thrusting and throngyng the on euery syde, and yet askest thou who toucheth the? They that reade the gospell do touche Christe. Suche as do consecrate or receyue hys holy bodye do the same: but al are not healed whiche do touche hym. The wom [...]n alone that touched hym with a stronge faythe was healed. Iesus required no other reward for his benefite, but onelye a confession of the disease, and a knoweledge of Gods mercy. Therfore when the woman constrayned by shamefastenes, helde her peace, trustynge that she mighte styl haue beene vndiscryed, he looked rounde aboute on the people, as thoughe he had bene desirous to knowe her that had touched hym. This lokyng about of Iesus, was a gesture of hym that [Page] courteously requyred a confession of the benefite receiued. He woulde not vtter her by name, lefte he shoulde haue semed to haue hit her in the teethe, wyth the good turne he dyd her. The woman, of a woman lye shamefastenesse, and not of any vnthankfullnesse, helde her peace. Then was there a prycke or prouocacion geuen, to make her to put awaye that vnprofitable shamefastenes, and to wrynge out of her an holsome confession. For what is not the looke of Iesu able to dooe? In this wyse he beheld Peter, and furth with he came vnto hymselfe agayne. The woman knowyng in what case she came vnto Iesu, and what greate benefite she had receyued of hym, durste nor dissemble the matter, but all womanlye bashefulnes layde aparte, came fearynge, and tremblinge before hym. For she stode in greate dreade, leste he woulde haue rebuked her for her leudnes.
Then fell she downe at his knees, and in the audience of them all, shewed the whole matter as it was in euery poynte without anye dissimulacion or colouryng: howe longe the disease had hanged vpon her, howe physicke had beene practysed in vayne, howe she touched his garmente priuily, and what a greate truste she had conceyued of him. The lorde Iesus loueth suche a confession as causethe the synner to knowe himselfe, and to geue all the glorye vnto God for the restitucion of his healthe, and fynally that maketh him to prouoke many mo to haue like fayth: puttyng vs in remembraunce, that of him onelye cummeth free health and saluacion, and that it make the no matter howe manye, and howe abominable mannes enormities be, but howe muche confidence one hath, either in the power, or els in the goodnes of almightie God. If the disease of thy mynde be secrete and vnknowen, yet confesse it vnto Iesu, who neyther vttereth it agayne, nor imbraydeth yt therwith, but maketh the whole. If thou haue openly offended, then make thou open confession, that like as thou haste entised manye by thy naughtye ensample, to vice and synfull lyuynge, so contrarye wyse beyng turned from synne, thou mayste prouoke many to amende theyr liues. That shamefastnes is vtterly to be putte awaye, which bothe enuyeth God hys glory, and our neyghboure hys soule healthe. Assuredly thou shalt be well apayed that thou art rid therof, when thou once felest thy selfe more quiet in cōscience through thy confession, then thou waste before, as though thou haddest hearde the selfe same wordes of the Lord Iesu that the woman hearde. What hearde she? Daughter, the fayth thou haddest in me, hathe restored the vnto healthe, whiche physike was not able to geue the. Departe wyth a ioyfull, and a quiete mynde. I wyll that thou enioye this my benefite continually. O thou ruler of the synagoge, seest thou not? Hearest thou not these wordes? For all this was done to enstructe the, and suche as thou art. The woman was sicke of an vncurable disease, she waxed dayelye worse and worse, and yet for the notable fayth she had in Iesu, she was healed by the onelye touchynge of his garmente. And thou casleste, as one woulde saye, the Physician home to thy house: thou commaundeste hym to laye hys hande vpon the paciente, and requirest haste.
Whyles Iesus was aunswerynge the woman, there came messengers from the ruler of the Synagoges house, which saide vnto him: Thy doughter is deade. Why doest thou put the mayster to further paynes in vayne? These wordes spoken, the ruler of the Synagoge, who had before a doubtfull hope mengled with muche feare, beeyng nowe as a manne in despayre, durst make no farther suite vnto the Lorde. The messangers put hym in despaire, sayinge: She is deade. So manye are wonte to speake by those persons whiche haue fallen to the committing of some haynous enormitie: as for an ensample, of aduoutrie, inceste, thefte, or manslaughter, sayinge: He is at a poynte: he is paste all goodnesse. Surely Iesus sufferethe none to fall into desperacion, but suche a one as refuseth to beleue in hym. It is the propertie of Iewes to despaire. The good Christian who knoweth the goodnesse of the Lorde to bee [...]g [...]ll with his power, neuer despaireth. Christe therefore holpe and lyfted vp the fayntyng hope of the ruler of the Synagoge, with swete and confortable wordes, sayinge: be not afrayed althoughe it be so that thy doughter be deade in dede. Onelye haue belefe. It skylleth not in howe euell case she be, but howe stronge and stedfaste is thy faythe. When he had thus spoken, he came vnto the ruler of the Synagoges house, and entred in, but leauyng all the rablemente of people without dores, sufferyng not so muche as his disciples, to goe in with hym, saue alonely Simon Peter, Iames, and Iohn, who was Iames his brother. These folowynge hym, he entred into the ruler of the Synagoges house, there founde he al thinges ryght gorgiouslly, and with great pompe prepared for the buryall of the mayden, and besyde this manye of her kynsmen, and kynswomen lamentably bewaylyng her ouertymely deathe. For she common sorte are wounte to take the death of young folkes much greuouslyer then of olde, wher as in dede nothing is more to be desyred of god, then in that age to dye, when it is moste pleasure to lyue, or euer the soule be blemished with the manifolde euyls of this present lyfe. For it litle forceth howe longe a man liue, but howe well, and vertuously.
Iesus therfore teaching vs that we oughte not to bewayle the deade with vayne funerall songes, caused the mourners to cease theyr noyse. Why, [...]aythe he, make you such a clamoure and noyse in the house with your wepynge, and waylynge? The mayde is not deade, but a slepe. Truly vnto hym she dyd but slepe, who could much easlyer wakē, & relyue her with a worde of his mouthe then one of vs can wake another oute of his slepe. And slepe is in euery point a resemblaunce and meditacion of death. For it bryngeth to reste the powers of the sowle, and taketh awaye sence, so that if it were continuall, it were verye deathe in dede. But suche as stode by when she died, not perceyuing what Iesus meante by these wordes, laughed hym to skorne because he beleued she was yet aliue, sithe it euidently appeared that she was deade. Iesus droue all these folkes out a doores, whiche fylled the house full of noyse and dynne with [Page] theyr vayne wepyng, and waylyng, and dyd not onelye nothyng at all profyte the deade bodye therwith, but also encreaced the woefullnesse of her parentes, and laughed hym, the aucthour of healthe, to skorne. There nedethe not the presence of suche people, where the soule beeyng dead throughe synne, is to bee called agayne to the lyfe of innocencie, and vertuous lyuyng.
This thyng dyd Iesus then in a nother mannes seuerall house. What woulde he nowe doe, yf he sawe the great pompe that some vse in funerals euen to very madnesse? There are certayne persones hiered to fayne mourninge and weping, to crye out, to teare the heare that manye tymes is none of theyrs, to knocke themselues on the breste, to scratche theyr faces, to caste out wordes that no frantycke manne woulde speake the lyke, full of distruste and vnbelefe. They set mylke by the deade karkes, therewyth to allure the soule, strayinge and wandryng abrode, into the body agayne. They oftetymes crye and call vpon the dead body by name: Phylip cum againe: Come agayne to vs good Phylip. They chyde and braule with him saying: Why hast thou forsakē thy frendes? Why wouldes thou kyll vs with mourning? Thou lackeddest nothyng to liue all at pleasure, neyther ryches, nobilitie, honorable aduauncemē tes, beautie, nor age. O thou cruel felowe: O wretches that we be. &c.
Nowe put me hereunto trumpettes that sounde vnto the deafe, the syngyng menne that syng vayne funerall songes vnto the deade bodie, whiche hearethe them not: and dooe not thereby take awaye the sorowe of the lyuinge, but encrease it. Furthermore, put hereto the long rowes of torch-bearers, and the raye of those that are clad all in blacke, and mournyng apparell: Yea, there be summe also whiche cause horses trapped in blacke to bee brought into this pompous shewe, to cary the deade mānes flagge and cootearmoure, and with theyr downe lokyng, (for theyr neckes are fast bounde vnto theyr legges) to make as though they sought for their maister that is descended and gone downe to hell. What shall I rehearse the great feastes, and solemne bākettes that they are wonte to make? The magnificke, and costlye buildynges of tombes, as thoughe there were litle pompes, and super [...]uite vsed in life, excepte dead folkes dyd also declare themselues to be attached wyth these vices. Nowe sythēs euen those that are of the wysest sorte of the heathen, suppose these to be mad and fonde customes: howe muche more then oughte they not to be had in vse amonge christen menne, whiche dooe all slepe rather then dye, and shal awake agayne the last daye at the sownyng of the Aungels trumpet. Therefore, to retourne to the order, and processe of thy storye, when Iesu had put all these folkes out a doores, he toke the parentes of the mayden, and wente into the secrete chambre whereas the coarse laye.
For his pleasure was that they shoulde be witnesses of the miracle whiche he entended to worke. Here the Lord toke the mayden by the hand, and as though he woulde haue wakened her out of her slepe, sayde vnto her: Tabitha cumy, the whiche in the Syrian language is as muche to saye, as howe mayden, aryse. Suche as are in a depe or sounde slepe cannot many tymes be wakened, althoughe a manne call them ofte tymes with a loude voyce, and pinche them neuer so muche: and when they be called vp, yet doe they not by an by awake, but beeyng a good while halfe a slepe or drousy, gape, stretch theyr armes, nod with theyr heades, that many tymes the chynne stryketh the brest: and if a man call not styll vpon them, they fall aslepe agayne. This deade mayden arose [Page xli] furthwith, and walked at the voyce of Iesu, beyng not only relyued, but also very mery, and iocunde. For the soule which throughe thenforcement of disease had forsaken the bodye,And they were asto [...]ed out of measure. &c. knewe the voyce of his maker, and without delaye retourned againe into the house that it went out of.
The more sorowfull that her death was by reason of her yong age, (for she was but twelue yeare olde) the greater was the myrthe and ioye which was made for her relyuyng. Her father and mother were greatly amased with this straunge, & wonderfull syght. Iesus who neyther required reward or mede of them nor yet thankes for his laboure, onely commaunded them to geue her meate, bycause it myght thereby more certainely appeare how she was restored to life. For catyng is not onely a sure token of lyfe, but also of welfare, and good healthe. He lykewyse charged them that they shoulde not blase this thyng abrode whiche was priuely done, and in the presence of a few persons, eyther because he would haue it rather published by suche as he putte out a doores, then by the ruler of the Sinagoge (who should haue bene more enuyed, but lesse beleued if he had bene the publisher hereof) eyther because, in that he commaunded them to kepe the thyng secrete, whiche he knew ryght well they would not do, his will was to teache vs how that in all the good dedes we dooe, we ought vtterlye to exchewe all vayne glory, and worldly prayse. If a man wade deper herein, and serche what secret learning lyeth hid in this miracle, (for euen the very doinges of Iesu be parables) it shall appeare that this dead mayden of twelue yeare olde, and scarcely yet mariable, sygnifieth a man, whiche by frayeltye of nature hathe fyrste fallen to the committing of some priuie cryme or synne, and therfore, because he is not yet past regarde of honestye, nor by long custome rooted in synne, maye with the medicine of shame, easlye be holpen, and cured therof. When any suche offendeth, it becō meth the Curates and pastours to folow the gentle demeanour of Iesu, who without makyng any great a doe, raysed the mayden at home in the presence of a fewe witnesses. It shall be sufficient to rebuke suche as haue thus offended and done amisse, secretly: leste theyr faulte beyng once disclosed, they eyther sette all shame aparte, or els pyne awaye throughe ouermuche sorowe and heauinesse.
The fyrst offence if it happen throughe frayltie and weaknesse, is very sone amended. It is muche harder to cure hym whose wickednesse is once cum to the knowledge of the people: and hardest of all to heale suche a one as is hardened and rooted in synne by long custome of synnyng. And therfore he rayseth the mayden by vertue of his bare worde in her fathers seuerall house, sufferyng fewe to be present thereat. But he maketh more a doe when the young springalte, whiche was borne out vpon mennes shoulders to be buryed, is restored to lyfe agayne. His mother and all the people that go with her, make great mene and lamentacion. The yong man is had out to burying, and fyrst his mother heareth Christ saye: wepe not. Then Christ toucheth the coffin, and causeth the porters to staye. Anon he calleth the dead man, with a loude voyce, saying: How, I say to the, aryse. Then fyrst he rayseth himselfe, and sitteth in the coffin: afterward he begynneth to speake, at the length he whippeth out of the coffyn, and is deliuered vnto his mother.
But Christ commaundeth Lazarus graue to be shewed hym, as thoughe he knew not where it were: he wepeth once, or twyse. He is troubled, and groneth [Page] in spirite. He commaūdeth the graue stone to be remoued and calleth out Lazarus with a loude voyce. The dead man cummeth out, but bounde: At the length he is vnbound, and falleth to his meate.
It was no more maisterie for Christ to rayse vp the karkas whiche had layne fower daies deade, then the bodie newly deade, who at the daye of dome, will by the voyce of thaungell, rayse and call to lyfe agayne, all mennes bodies that haue bene buryed in so many thousand yeares before: but by thys fygure his wyll was to shewe vs howe muche a doe it is for them to turne from sinful lyuing, who of long tyme haue bene accustomed to vices, not to the ende that we should despayre of suche persons, but because we should endeuoure to amende oure lyues in season, and more earnestly goe about to bryng all that are in suche case to amendement. Moreouer I thynke it also here worthye to be noted, that where as Iesus woulde haue hys benefyte publyshed of the Gerasyte possessed of the deuyll, yet commaunded he the ruler of the Synagoge to kepe sylence. For the enuyous Synagoge went aboute by al meanes, to ouerwhelme and oppresse the glorye of the Lorde Iesu, the whiche Synagoge did also afterward beate the Apostles, and charged thē that they should not be so hardy as once to speake of his name. But theyr enuye preuayled nothyng at all. The more they went aboute to oppresse his holsome name, the more was it preached amonge the Gentyles. The priestes holden theyr peace: The Phariseis crye out, and speake agaynst him: The Scribes rayle vpon him: Herod laugheth him to skorne: but wurshyppers of Idolles, theues, extorcioners, and such as are attached with the vyces of inceste and aduoutry, sodainly delyuered by the grace of the ghospell from theyr olde synnes as from most fell and cruell dyuels, doe magnifye and prayse hym.
The .vj. Chapter.
WHat occasyon soeuer Christ haue to goe any whyther, he is alwayes after one fashyon, and lyke hymselfe: that is, he euer bryngeth healthe, to teache his disciples that accompany hym, how we christians ought neuer to cease to doe the busynesse of the ghospell, but still to goe aboute whensoeuer occasion serueth thereunto, to make of euell men good, and of good better, whether it happen vs to continew and leade our lyues at home in our owne houses, or els in foreyne and straunge countreys: in publyke place, or in pryuate. Moreouer he that is vnfaynedly indewed with suche vertue and goodnesse as belongeth to christian profession▪ [Page xlij] whether it chaunce hym to be in shyppe, or in wagan, or to haue familiar talke and communicacion, or els to be present at feaste or at banket, yea, to make shorte tale, euen when he bourdeth to, or maketh any game or pastyme, he so demeaneth hymselfe, that euer some depart awaye from hym, muche amended in theyr maners and conuersacion, by reason of his companye.
Therfore Iesus, whoe attempted to go vnto the Gerasytes, forsoke the places nighe vnto the waterside, and returned backe into his owne countrey, leste he shoulde haue semed readyer to dooe straungers and foreyners good, then his owne countrey men. For Nazareth deserued to haue this honorable name to be called his countrey, because he was fostred and continued there a long season.And when the sabboth daye was come. There went with hym his disciples, the whiche then folowed him euery where continually. Now when the sabboth was cum, vpon the whiche day the Iewes were wonte according to an auncyent, and right laubable custome they had, to assemble together, not because they woulde passe the holye time, that is to saye, lose it, with the beholdyng of folyshe syghtes, tellyng of vayne and vnfruitfull tales, vsyng of vnholy pastyme, or syngyng of ydell balades and songes: but by holy communicacion eyther to learne goddes law themselues, or els to teach the same to other: Iesus entred into the Sinagoge in lyke maner as other dyd, to gyue an ensample to his, wherby all men should perceyue what a great shame and dishonestie it shoulde be for vs christian menne, sithens the Iewes so earnestly laboured throughly to learne and know a carnall lawe, which neyther was perfite ne shoulde continewe for euer, and was written but of Moyses a mortal man, yf we woulde not with semblable or rather more diligence, study to knowe the Phylosophye and doctrine of the ghospell, whiche the very sonne of god his owne selfe taught and set forth vnto the worlde. Wherefore, when Iesus was teaching in the temple, his authoritie was the lesse estemed of many, because he was ryght well knowen vnto them, as pertayning vnto the fleshe. They knewe his poore parentes, and the symple and homely house that he came out of. But they neuer supposed any thyng at all of his heauenly father, & euerlastyng house, from whence he came downe for our cause. They knew his fathers occupacion, wherwith Ioseph mayntayned and founde his house, the whiche science hymselfe also practysed in his fyrst yeares. He was a [...]arpentoure, a conuenient occupacion for hym, by whom the heauenly father once made this whole worlde. By a carpentour mākynde was created and made,And many that heard hym were astonied. &c, and by a carpentour mete it was that man should be repayred. Therfore when those that knew Iesus (who vntil he was almoste thyrtye yeares olde, lyued among his frendes, and neuer appeared to haue any knowleage in the Phariseis learning) heard hym teache with great authoritie, suche thynges as they neuer had heard before, of the excellently well learned Phariseis, they wondered greatly, saying one to another: how is this felow so sodainly chaunged, and becum another man? from whence hath he all these thynges? and what newe kynde of wisdome is this that is geuen hym? from whence hath he this mighty and effectuall power to worke miracles, so great as we neuer heard the like to haue bene in any of the prophetes? Sythe he hath bene from vs but a short whyle, how cummeth it to passe that he is cum againe sodainly altred, and cleane chaunged? Is not this the selfe same Iesus the carpētour, the sonne of Ioseph the wright, and Mary a poore [Page] symple woman? Did not we know hym, and all his kynred, and progenye? Do not the next of his kyn, that is to saye, his brethren and sisters, dwell here among vs? And so they had halfe disdayn at Iesu, that he, who not longe before was taken for an vnderlyng and a persone of no reputacion, was now sodainly exalted to highe estimaciō, and authoritie. For they were offended wt thimbecillitie, & weaknes of his flesh, wherof they had ouer much knowleage:
Iesus said vnto them. a prophete is not despysed. &c.When the lorde Iesus perceyued this, he sayed vnto them: I prophete is no where more despysed then in his owne, countrey among his aliance, kinnesmen, and familiares. Ghostly busynesse yll agreeth with fleshlye affeccions, neither is it in anye wyse besemyng that a true prophete or preacher of ye ghospell, who teacheth vs to set nought by this worlde, who promyseth the ioyes of heauen, who teacheth that we muste be newly borne throughe baptysme in Christ Iesu, who teacheth also that w [...] ought to mortify our membres which we haue vpon earthe, to thentent we maye lyue ghostlye in heauen: it is not besemyng, I saye, that suche a one here know either countrey, house, acquaintaunce, kynred or frendes. Neyther is it any maruayle yf earthly citizens knowe not hym agayne,And he could there shewe no myracle. &c. synce he is nowe made denisen of an other countrey.
Wherfore Iesus, thoughe he were almyghtye, and desyrous to saue as many as myght be, yet could he not there among his countreimen worke many myracles, for that he was letted so to dooe by the vnbelefe of his acquayntaunce and kynsfolkes. For whereas being among alyauntes, he had easely cured very many of all kyndes of diseases, caste out dyuels, and healed leapers, here in his owne countrey, he onely healeth a fewe sicke folkes, and that with the laying of his handes vpon them.
For this cause he as one merueylyng at so great vnbelefe of his countreymen, departed from thence, and trauayled throughout all the tounes and borowes there about, sowyng euery where as he wente, the sede of the ghospell. Hereby were the disciples couertly monyshed▪ that in thynges concerning the preachyng and settyng forthe of the ghospell, they shoulde in no wyse truste vnto worldly affeccions (for the selfe same thing whiche then chaunced vnto Iesu in his countrey, shoulde afterwardes betyde them in Iewrye) but goe wheresoeuer they sawe any hope, and lykelyhode of plentyfull encrease. There the preaching of the ghospell bryngeth forth fruite most aboundantly wheresoeuer the hearers are enclined to beleue. Suche inclinacion to beleue, is there neyther among kynred, Phariseis, nor kynges. Kynred despiseth, the Phariseis haue disdayne and enuye, and kynges laughe to skorne the folyshnesse of the crosse. Nowe was it hyghe time that the Apostles whiche were by Christ apoynted to the ministracion of the ghospell, and had already a good whyle folowed hym continually, shoulde as it were, make a flourishe before theyr offyce and ministerie, and geue theyr captayne a saye of theyr diligence, and loyaltye. Wherefore he called vnto hym those twelue, whome as moste worthye persons, he specially chose and pycked out to take this charge vpon [Page xliij] them: and beyng assembled before hym, he enstructed them all with one sermō or lesson, to thentent that they sent of one maister, and hauyng like commaundementes gyuen them, should not in any wyse disagree in theyr preachyng one from another. And because they should the more profite and edifie, he sent them out by two and two, puttyng vs in remembraunce by this couplyng of them together, of brotherly charitie, without which there cummeth no profit of the ghospell. He lymited vnto euery couple, as it had bene to certaine deputies, or lieutenauntes, theyr prouince. For this was verye expedient to be done, for the enlargyng of the kyngdome of the ghospell.A [...] gaue thē power agaynst. [...]c. He sent them out weaponlesse, leste that mans aydes shoulde chalenge any thing in this heauenly busynesse. Further leste theyr authoritie should haue been litle estemed, for as muche as they were but fishers, vnderlinges, simple folkes, and vnlettered, he gaue thē that power, wiche worldlye prynces [...] are not able to geue to theyr ambassadours, and deputies. For he gaue them power to deliuer men of diseases, and to caste out diuels. What like thing can ye Emperour geue? He can geue aboū daunce of golde, and syluer, hoostes of men, battayle axes, and all manoure of artyllarye, & engynes belongyng to warre, whereof he hath great store & plē tie. But there is no heade officer, or deputie of his, who hathe so great vertue, that he can by calling vpon themperous name, heale so much as mennes iyes when they be bleared. And he gaue this power vnto his disciples vnder condicion that they should therewith, freely and without rewarde takyng, helpe all those that neded the same.
Now to thentent they should be the better prepared to take in hande, and execute that office, whiche requireth suche a ministre as is quicke and spedy, and not a luskyshe loyterer or sluggerde, he charged them to carry no manour of baggage, vitaile, or weapō with them in this iourneye, saue a rodde only, not a scrippe to put theyr vitayles in, not somuche as breade whiche maye be carryed about without a scrip, nor gyrdels laden with money, neyther weare any bootes vpon theyr legges, but only be [...]hod with sādals, to kepe the soles of theyr feete, that neyther the stones shoulde hurte, nor thornes pricke them: and fynally to content themselues euery manne with one garment. The entēte of Iesu who gaue these enstruccions was nothing els, but after a grosse manour, to inculke and beate into the heades of his disciples (who were as yet rawe and ignoraunt) howe suche a one as taketh on hym the ministracion of the gospell, ought to be disburdened, and free from all care of corporall thynges, leste any sodaine chaunce befall, that maye hyndre the encrease and procedyng of the heauenly doctrine. As this busynesse was farre diuerse from worldly affayres: euen so was this kynde of ambassade or legacion new, and suche a one as had not bene vsed before. They receyued a fourme of doctrine, leste they shoulde presume to teache any thyng whiche theyr maister had not taught them before. And this thyng helde they commune with the legacions of manne, where it is death to passe the limites of the commaundementes, or commission. They are sent all of one lorde with lyke power, leste any disdaine or priuye malice shoulde aryse among them.
They are sent by two and two together because they shoulde remember brotherly charitie and one brother ayde another. They are sent to sundry places and countreyes, to thende that mo should take profite of the gospell.
They haue power geuen them to heale diseases, but in the name of Iesu: [Page] because that lyke as they receyued another mannes lerning to dispence and teache faithfully, and not theyr owne, so should they knowe that it was goddes power, and not theyrs, wherwith they cured diseases.
He forbad them to carry about eyther scrippe, bread, money, or two coates, because they should with full affiaunce hang vpon the promise of theyr maister, and haue sure confidence to be safe from all the force and violence of theyr enemyes through his helpe: and perfitlye knowe that by his prouidence they shoulde want nothyng pertayning to the temporall necessitie of the bodye. For where as nothyng is able to suffice sensual [...]ie and pleasure, so the leaste thing that maye be, sufficeth the necessitie of nature. Neyther dyd the Lorde speake these wordes meaning therby as thoughe it shoulde neuer belefull for those that be ministers and preachers of the ghospell to carry about with thē any necessary litle fardell, or money, since the Apostles, and byshops are not in our tyme afrayed so to do: (Yea paraduenture it is more prayse worthy yf a man woulde on his owne propre coste and charge, teache the ghospell) but by suche manoure of figuratiue speakynges called of the Grekes hyperbole, his entente was to plucke oute of his disciples myndes (who were as yet grosse and rude) all carefulnesse for those thynges that are wont to be an hinderaūce or let vnto the minde, whē it goeth about any heauenlye enterpryse: els wist he well that they would not forget to speake as foloweth: Thou sendest vs out to countreyes that we know not, and makest vs, who are naked and weaponlesse, to be many wayes in ieopardye of our liues. But who shall fede vs if hunger cum vpon vs? who shall defende vs if anye violence be vsed againste vs? who shall clothe vs if it chaunce to be colde weather? Thou wylt haue vs to teache frely. Thou wylt we cure men for naught. But he that liueth in a straunge countrey neadeth many thynges.
This pensyue and filthie carefulnesse, because for the most parte, it springeth of distruste, he earnestly went about to wede out of theyr mindes, as a thyng not besemyng the greatnesse and weyghte of suche a busynesse as they were deputed vnto. Furthermore the figuratiue manour of speakyng that he vseth, serueth hereunto, that suche thinges as he teacheth them, maie the depelier be fastened in theyr rude and ignoraunt myndes. For the teacher of the ghospell shoulde nothyng offende yf he ware shoes, or had two coates, being amōgest the barbarous people called [...]etae, or els yf he dyd take vitayle, and a good summe of money with him, beyng in gate to the sandes of Afrike, or to summe nacion where as there is no ientle entertaynement, and receyuing of straūgers. But what thyng so euer hyndreth the procedyng of the gospell, the same is vtterlye to be renounced. Nowe considre me, with how great a burthen they goe charged to the ministracion of the ghospell, who carrie aboute with them princely ryches, dignities, promocions, worldly pleasures, and a gredie desyre to be auenged yf any thyng happen to their griefe, and displeasure.
This fardell that Christ speaketh of here is rather in the mynde, then in carying about of scrippes, and superfluous clothing. Who so wyll not cast awaye all these fardelles (I meane of mynde) the same is not meete to be the messenger and ambassadour of Iesu Christ. Likewyse there is a figuratiue speakyng in the thinges whiche he licenceth them to vse. For he geueth them leaue to vse eche one a wande, and a payre of sandals. The lightest manoure [Page xliiij] of shooe that is, is the sandall: and it so saueth the feete from takyng anye harme, that it letteth not a man to make quicke spede in his iourney. Therfore it is but one thing that he monisheth, whiche permitteth them to vse sandals, and forfendeth to weare shooes. For he forbyddeth nothyng els, but slacknesse in doyng of theyr dutie, and exorteth them to vse spedinesse therin.
Agayne it is but one thyng that he warneth them of, whiche geueth them leaue to carie a wande, and taketh awaye from them the vse of staues. For a wande socoureth and stayeth the walkyng manne, and nothyng hyndreth him in his iourneye, but rather causeth him to make quicker spede. Nowe the staffe as it burtheneth a manne to beare it: so is it wont to be caried againste violence. Therfore he that permitteth them to vse no other weapon but a wāde only, and forbyddeth them to carye a staffe, willeth vndoubtedlye that the preacher of the gospell be by no other ayde safely fensed agaynst the assaultes of yuell menne, then by the onelye helpe of Christe. A wande is mete for a wayfairing man, and a staffe for a fighter. Moreouer he that hath the hādelyng of the gospell, must alwayes goe forwarde to thinges of higher perfeccion, and be fardest from desyre of reuengement.
After that Christe hadde plucked this carefulnesse oute of the myndes of his Apostles, then went he about to shewe them a waye, howe it shoulde cum to passe that they shoulde neuer nede to be carefull for suche thynges. Take ye no thought, sayth he, neither for harborough, ne sustenaunce: but after ye once be entred into village, or citie, wheresoeuer it be your chaunce to be receyued, be the house neuer so poore and homely, there abyde you till suche tyme as you thynke it meete for you to departe sum whither els, moued throughe desyre to set forthe and aduaūce the ghospell. And beyng but fewe in number, and contented with a litle,And whoso euer shal not receiue you, nor heare you. &c. you shall not be chargeable geastes to anye man. It is in manoure impossible that the [...] be any where any good towne or citie so farre past all grace and goodnesse, wherin there can not one manne be founde who wyll be glad to receiue suche geastes as ye are, synce there are manye whiche will not sticke to wage a phisiciā with a large salarie, and send for him a great waye of. Yf you chaunce to cum to any so vnkynde a citie, or house, that the inhabitauntes therof wyll not receyue you, notwithstandyng you bryng them of your owne accorde an heauenly gyft or present, wherewith both bodies and soules are healed, yet cease you not for a fewe harde harted persones, to do th [...] businesse you haue taken in hande: but yet departe you out of that citie for a season, to other cities: and or ere you go awaye, embrayde suche persons as would not receiue you, with theyr great folye, and madnesse. Gette you out into the streetes, and shake of the dust styckyng on youre feete, that they maye call to remembraunce howe there came summe vnto them, who freely offered them health and sauetie, & brought them the ioyfullest message that coulde be: and maye further perceyue that lyke as so excellente a good thyng cannot by [Page] any manoure of rewarde be worthilye recompensed: euen so suche precions ware and marchandise oughte not to be thruste to anye whiche lotheth thesame, and is not wyllyng to receiue it: and this do you to thintent they maye blame themselues for theyr owne damnacion, because they woulde rather perishe, when they might haue been saued: and also know perfectlye howe you soughte for nothyng els among them, but onely the healthe and saluacion of your neyghbours, insomuche that you would not endamage them as muche as with the losse of a litle quantitie of dust. It becūmeth well ynoughe my ambassadours to vse such manour of proude demeanure againste frowarde, and disdainfull persons. At your departure speake vnto them this one thyng folowyng, althoughe they be not wyllyng to heare it: knowe you that whether you receyue vs, or receyue vs not, the kyngdome of God is cumme. If you receyue vs, it is cum to your greate wealth and commoditie. But yf you receyue vs not, yet shall the same cumme to your great euyll, and confusion. When Christes messengers were furnished with these necessaries for their iourneye, they toke their leaue of theyr maister, and as it was geuen them in commaundement, they moued and exhorted all men to be repentaunte for theyr former lyfe, shewyng them how the kyngdome of God was already presente, whiche through fayth of the gospell would bring vnto all men perfite ryghteousnesse. For the chiefe and principall parte of preachyng of the gospell, is for a man to geue faith vnto the doctrine that he heareth, and to beleue the promyses. Whē the lorde Iesus had with these, and many other lyke lessons, diligentlye enstructed his disciples, then thesame twelue headmen of the kyngdome of heauen toke theyr iourney, and the mattier went forward, and had good successe. They preached vnto all menne that they shoulde be penitent for their former sinnes, and that no man should truste vnto his owne dedes and merites, but onely haue sure belefe in the promises of the gohspell. And they founde sum that lystened and gaue diligent eare vnto theyr preachyng. There lacked not here a ready power to worke miracles, whiche made theyr wordes to be beleued, thoughe themselues were neuer so symple persons, and vnknowen. They anoynted the sycke people with oyle, and the same were healed. They commaunded the hurtfull spirites to go out in the name of Iesu, and they wente out.
That oyle was not a medicine (for who heateth all manoure of diseases with one medicine) but a sacrament. The skynne was outwardly anoynted with visible oyle, and the body was made whole. But theyr soules whiche anon after shoulde be delyuered from the diseases of vice and synne, were to be anoynted with the oyle of grace inuisible, by our anoynted Iesus Christe. Wherfore it was not by vertue of suche prayers, and enchauntmētes as witches or magicians vse, that they cast out dyuels, but by wordes piththy and effectuall through an euangelike fayth.
This was vndoubtedly the very power of the kyngdom of heauen. What was more abiect, vile, and lessere garded then the Apostles were? But the lesse that theyr power was the more manifestlye did it appeare that all that euer was done, came to passe by the might and power of God. They neyther had riches, learning, office, garde to defende them, nobilitie, fame nor authoritie. To be shorte, they had nothyng els but a plaine and a symple faythe in Iesu, whome they as yet knewe not perfectlye.
By these thynges, Iesu waxed euery daye more famous then other, so that his name was nowe knowen euen vnto kyng Herode. For it is very late ere kynges knowe Iesu, whome it behoueth firste and chiefly to knowe hym: neyther are there any that know him worse, and lesse for theyr soule healthe, then they do. After that Iesu had wrought so many, and so euident miracles that no man could cauill, and saye they were fayned thynges: and the same myracles had done so many menne good, that no manne coulde sclaunderouslye reporte and say they were done by the power and operacion of euill spirites: And after diuerse menne had diuersly spoken theyr myndes, and conceites what they thoughte of hym, at the length Herode shewed also his opinion. Iohn, sayth he, is rysen from death: and therfore now hath he power to worke myracles.
Agayne, other there were who taking coniecture of the prophecy of Malachy, sayed howe Iesu was Helye, whiche is promysed in scripture to cum againe before the great, and terrible daye of the lorde. There were other sum, whiche denied hym to be Hely, who was of greatest authoritie among the Iewes, auouchyng him to be one of the meane sorte of prophetes reliued, and rysen agayne. When Herode had hearde all theyr opinions, yet stacke he styll vnto his owne, and sayd: Yea, this is the selfefame Iohn, whose heade I caused to be striken of. He is alyue agayne, and beyng nowe made a faynete, worketh suche thynges as passeth mannes power. There was none of all those whiche beleued not that the bodies shall reliue. And yet are there manye at this daye who beleue not that Christe rose agayne from death to lyfe. And to thentent thou mayest here perceyue how vnright are the iudgementes of the wicked, they beleued that Iohn, who neuer hadde any name for workyng of miracles, was aliue agayne: and moste stifly denyed the resurreccion of Iesu, whose godly power was so many wayes declared. Consydre also the fōdnesse of wicked kinges: Herode affirmeth Iohn to be alyue agayne, and cōfesseth he hath now greater power then he had, when he was firste alyue: and yet for all that he in a manour maketh his vaunt howe he caused hym to deputte to death, ready to slea hym afreshe yf it laye in his power.
Here it is expedient to heare what occasion Herode hadde to committe so haynous a dede. For at the prouocacion of an vnchaste woman, he commaunded Iohn to be taken, and layed in yrons, not for anye offence committed on his behalfe: but to gratifie Herodias the daughter of kyng Areta, the whiche Herodias, notwithstanding she was maried before vnto Phylyppe one of the fower rulers of the countreyes of Iturea and Trachonitis, the Kyng hee father, by reason of a certayne debate that befell bewixt them, toke awaye from his sonne in lawe Philippe (by whom she had then a daughter) and maried [Page] her to this Herode brother vnto the sayde Philippe, but yet his enemie. Iohn, to thentent he might the better resemble Helye, who verye frankely rebuked Achab and Iezabela, could not abyde this vnchaste and filthye matrimonie, but sayde vnto kyng Herode: It is not lawfull for the to kepe still in house with the thy brothers wyfe, synce he is not barrayne, and is yet alyue.
It is not lawfull. &c.Herodias, who was then diuorced from her former husbande, fearyng leste she should by Iohns procurement by lykewyse diuorced from this, wēt aboute to entrappe him, and sought occasion to make him awaye, but all that euer she went about, came to none effecte. For albeit Herode loued not Iohn hartely, yet did he feare hym. True vertue is of suche force, that kynges, and mightie princes feare it. Herode knewe right well he was a iuste manne, and an holy lyuer, and therfore had hym in awe and reuerence, and folowed his counsayle in manye thynges, and gladlye hearde him speake.
These thynges letted the wicked womanne to destroye hym according as she purposed to do. She entended mischiefe, but occasion woulde not serue therunto, whiche is the thing, that onely lacketh vnto yuell folkes to do harme.
Nowe was Herodes byrthe daye come, a tyme verye propise, and meete to worke this vngracious dede in. It was besemyng that the natyue daye of a wicked kyng, shoulde be polluted with the death of a man of moste holye lyuyng and godly conuersacion: and that the m [...]ddes of the excessiue banketting and courtlye delicacies, shoulde be distayned with the cruell murtheryng of an innocent, and gyltlesse person. Wherfore when that in the honoure of his byrth daye, he made a souper of gorgious, and excessiue furniture, to the princes, capitaines, and great estates of Galile, because there shoulde be the moo present to beare witnesse of his crueltie, there came into the place where they feasted, a young damsell, daughter vnto Herodias and Philippe, to make the geastes myrth and pastime with her vncumly, and wāten dauncing. And the more vngoodly she daunced, the more she delited the geastes, and the kyng specially, who was now twise mad, because, besydes that he was in amours with the vnchaste womanne Herodias, he was also distempred, and set in a furye with wyne.
Wherfore he sayed vnto the damsell ryghte magnifycentlye as became a kyng. Aske of me whatsoeuer thou wylt, thou shalte haue no denyall therof?
[Page xlvj]And to make her the bolder to desyre what she woulde,Aske of me what thou wylt. &c. he bounde his dronken promyse with an othe. Whatsoeuer (sayeth he) thou shalte desyre of me, though it be thone halfe of my realme, I wyll geue it the.
Oh fonde and folyshe saing, worthy to cum oute of so folishe, and drōken a kynges mouthe. But the young damsell, as she began to playe this parte at the prouocacion and setting on of her mother (whiche diligently awayted the daye, place, and howre, and trymmed her daughter of purpose to daunce) so durste she not by and by tell the kyng what she woulde demaunde, but departed out of the feasting chaumber, and asked her mother counsayle, saying: The kyng my father in lawe hath bound it with an othe, that he wyll geue me whatsoeuer I wyll desyre of hym. What shall I therfore aske? Here was vndoubtedlye a iuste occasion to doubte, and take good deliberacion, leste so great an oportunitie should haue been loste. But the vnchaste woman her mother, vnto whome nothyng was so deare, as the death of the moste holye and innocent man, without further deliberaciō takyng, answered: Desyre of him Iohn Baptistes heade. Oh wicked daughter, soone taught, & ready to obey for a mischiefe. She returned strayghtwayes into the kynges priuie chamber (for her mother priuily aduertised her to make haste, and speake with Herode before that great heate of his Princely courage were cooled againe.) And then went she vnto the kynges presence, and desyred a rewarde for her wanton and lasciuious dauncyng, saying: I desyre but one messe alonely, I wyll thou geue me withoute farther delaye, Iohn Baptistes heade in a charger.
Here marke me well the aukewarde conscience of the wicked kyng. Where as there is nothyng that suche kynges are oftener wont to do, then to breake all bondes of leages, couenauntes, and religion: yet here he thinketh hymselfe bound in conscience (which was a thyng agaynst all conscience) to performe his moste foolyshe othe, especiallye syth it was made in the audyence of so many witnesses. Wherfore leste menne would haue thought hym to haue been a manne of no credence, yf he had refused to perfourme what he promised by an othe to do,And immediatlye the kyng sent ye hangmā &c. swearyng perchaunce eyther by his diademe, the spirite which had the gouernaunce of his body, or the heade of the damsel that daunced before hym: or els leste he shoulde haue seemee vncurteous, and voyde of all good maners, yf he had eyther let the mayde departe from hym all heauy and sad, or with some cloude of heauinesse abated the myrthe and solace of the gestes, whom she had pleased with her pastyme. (O worshypfull fayth, and conscience: O good maner & curtesie worthye to be put in Chronicles) leste I saye, these thynges should haue chaunced, the hangman was forthwith sente out, and the holy head of the moste innocente person broughte vnto the kyng, as it had been a messe of meate in a charger. The kyng toke it vnto the damsell, and she to her mother, vnto whom it was a derer present, then thone halfe of Herodes kyngdome.
With this deadly syght this folyshe dotyng and mad kyng,And gaue it to the damsell. &c. dyd gratify the vnchaste woman, and celebrate or worshyp his na [...]iue daye. The kyng caused hym to be slayne, the hangman brought the head to the kyng, the damsell obtained it, and in conclusion the same deadly rewarde was geuen to her mother the worker, and well of all this mischiefe. Oh worthy geastes all this while, and mete for suche a feaste maker.
[Page]There was none of them al so frendely to the king, that would go about to let hym to do this mischieuous dede. And shall we hereafter maruaile yf kynges other whiles be not a fearde to commit outragious enormities, yf they be of disposicion lyke vnto Herode, that is to saye, enflamed with vnchaste loue, and geuen to riot and sensualitie, and ouer this, haue suche dayly companions, as be eyther fearfull persons, or els fauourers of theyr crueltie?
And whan his disciples hearde of it. & [...].When the bruite of this haynouse dede was cum to the eares of Iohns disciples, they toke awaye the carkas, and buried it honorablye. Howbeit in these thynges lyeth hyd some mystery and secret meanyng. Iohn although he bare the figure of the lawe, and sygnified the same, yet in as muche as he was a forecurrour of the Gospell, he was rewarded with the rewarde therof, that is, with a glorious death, but yet farre diuerse from the death of Christe. For Iohns head was priuily striken of after he hadde layne a whyle fast gyued in pryson. Christ was openly lyfted vp vpon the crosse. The darkenes of the prison agreeth well with the shadowes and fygures of the lawe. It was mete they shoulde geue place vnto the lyght of the gospell, whiche beganne to appeare and shyne abrode. It was conueniente that carnall ceremonies shoulde be diminished, to the entent that spirituall freedome should be encreased. And it was lykewyse nedeful that all, whiche proceded of feare, should be bounde, because the fayth and charitie of the gospell, should the farther be spred abrode and extended. Finally it was mete that mannes heade shoulde be striken of, least the churche shoulde acknowledge any other head saue alonely Iesus. And so the lawe beyng in a maner slayne, and honourably buried, gaue place vnto the Lorde Iesu, when he began to preache his spirituall philosophie and doctrine. For in that we do beleue the ghospell we are muche bounden vnto the olde Testament, whiche so many yeares agoe drewe out Iesus Christ vnto vs, with shadowes, and figures, and promysed and described him with the prophecies, and darke sayinges of the Prophetes.
Whiles these thinges were done, the Apostles after they had finished their message, drewe themselfes together, and returned to Iesus the heade of the whole busynesse. All thynges procede from him, and to hym all thynges must be referred. From hym, after they had receyued their commission, they departed al of one mynde and accorde, to thentēt that whatsoeuer it should fortune them to doe, they should likewise do it in his name: and to hym they returned with semblable concord of myndes, desyrous to haue all that they had done, by him approued. And so at their retourning they recoūted vnto him ye whole historye and processe of theyr legacion, seuerally rehearsyng euery thyng that they hadde taught and done with greate ioye and gladnes,And he said vnto thē. &c. and shewing also howe the matter had successe euen as themselfes desyred. The Lorde after he had alowed theyr syncere faythe, but yet restrayned them from glorying or reioycing [Page xlvij] in their actes, toke them awaye with hym into a solitary place, which was the wildernesse of the towne of Bethsaida, to thentent that after theyr great trauaile and laboure, they should there reste a whyle, and sumwhat refresh themselfes. This goyng aparte into wyldernes was not for recreacion and pastyme, but because they should quicken and renewe the strength of the spirite by secrete contemplacion, and prayer, yt they myghte bee the more able to sustayne suche trauayles and paynes as they should soone after be put vnto afreshe. For the teacher of the gospell must very little care for the body. Moreouer for as muche as he that exerciseth the office of an apostle or preacher of goddes worde, is compelled to haue to do both with weake & strong, with learned and vnlearned, with good and bad, it can not be chosen but he muste other whiles be greatly wrasted from that perfite quietnesse, and tranquillitie of mynde. And whensoeuer it so chaunceth, then must he seuer his mynde from worldly matters, and wholly geue hymselfe to secrete and most deuout prayers, and to purest contemplacion of heauenly thynges, that beyng made stronger in spirite therby, he maye soone after returne from this his godlye meditacion, to the helpe and comforte of his euen Christen. For vnto the place where as at that season they found the lorde Iesu, there resorted an vnnumerable multitude of people,And he wēt by shippe out of the waye. &c. so that it semed as it had bene an ebbing and flowyng of cummers and goers, the whiche would suffer the Apostles being then weary by reason of theyr iourney, to take no reste: no not so muche as to eate their meat. Wherfore after the people were sent away, they toke shippe, and sayled to the syde nighe to Bethsaida, & from thence went with the Lorde into a solitary place. But neyther chaunced it them here long to kepe themselfes close and secrete. For the light of the [...]angelike veritie can in no wyse be hydde. This going aparte did nothing els but make the people more gredy to folowe them. Some there were who diligently marked whyther they wēt, that is, howe they toke their gate to the wyldernesse marchyng on the citie of Bethsaida: and byanby as it was noysed abrode that Christe woulde make hys abode there, a great multitude of all sortes of people resorted thyther a foote out of all the tounes there aboutes, who made so good spede in their iourney, that many of them came thyther soner a foote, then Christ and his disciples, whiche had the vauntage of the water. A manne would haue sayde that the tyme had bene alredy present, when the people woulde goe about forcibly to enter into the kyngdome of heauen. When Iesu perceyued howe an vnnumerable multitude of people was assembled together, whiche had with very muche payne and difficultie trauayled thyther a foote, so true is it that he gate him not out of the waye, nor commaunded them to departe for theyr importunacie, that he came out of the secrete place, where he was, in manoure to meete them, goyng about to teache his disciples by sundrye wayes and meanes, howe they should at all tymes be willing & ready to set forth the gospell. And so when the moste gracious Lorde Iesus came forth, & sawe a very great, but a confuse rablement of all sortes of people (for there were men, wemen, & children) he was moned with compassion, and shewed with iyes, countenaunce, & as we commonly say, euen with the verye forehead, an vnfayned sorowe of mynde, fashionyng thaffeccion that ought to be in him, who is a teacher of the gospell. The people thirsted after holsome doctrine. And that was plainlye declared both by the quicke spede they [Page] made, and also by the paynes they toke in their iourney. Loue made theim swifte of foote: But they were as it had been a sort of shepe wandring hither and thither, for lacke of a good shepheard. For the Priestes, Phariseis, and Scribes, nothing regarding theyr flocke, fed their owne belyes. Therfore Iesus takyng compassion on these simple, and disordered people, began to exercise thoffice of a faythfull shepheard. Firste of al he refreshed theyr myndes with great aboundaunce of the meate of holye doctrine, and then immediatly healed the sycke folkes, whom they brought with them.
After that muche tyme was spent herein, and now the thing it selfe gaue a watche worde that the multitude had lykewise nede to be fedde with corporall foode, the disciples folowing the mercy and pitiefulnesse of their Maister, aduertised him therof, saying: Lorde thou seest how a very great number of people is cum thus far without any vitayles and purueyance. And this is a deserte place, and meale tyme is past. They desyrous to heare thy doctrine, forget themselues, and can in no wise be seuered from the. Wherfore let them depart, to thentent they maye repayre into the countrey, and villages nexte here about, to by them eates to eate. Then Iesus teachyng his disciples how a multitude should be fedde, made answere: yea do ye rather who shalbe shepheardes in tyme to cum, now accustome your selfes to play the shepheardes: geue them of your owne vitayles to eate. The disciples not perceyuing for what purpose he spake these wordes, answered agayne according vnto their rude capacities, saying: Thou commaundest vs to do a thing vnpossible. For thou knowest right well, how slenderly we be prouided of vitayles necessary for our iourney. Shal we goe, and bye two hundred penyworth of breade for this multitude, the which will not be ynough to suffice them, insomuche that euery man shall scarcely haue a lyttle morsell to sauour his mouth? Then Iesus preparyng theyr myndes by little and little vnto the myracle, sayed: Howe many loaues haue you in store? and because they had not their answere ready: Go ye (sayed he) and loke howe well ye be prouided of vitailes. They loked, & shewed hym yt there were fiue loaues, & two fyshes. It was not vnknowen vnto ye Lord what they had: but his will was,And he cō maunded. &c. to haue ye Apostles perfectly to know, how smal s [...]oore of vitayles ther was, to thentēt they might ye more acknowleage Goddes power in ye miracle. And because they myght the better discerne what a great multitude and compaignie ther was, he commaunded them to bydde all the people to sitte doune vpon the grene grasse, so deuyded into compaignies, that in euery cōpaignie [Page xlviij] should sitte an hundred persons, or els fiftie together. The apostles did as the Lord bad them, and lykewyse the people were obedient vnto the Apostles: so greate was the confidence they had in theyr guyde, and shepeheard Iesu. Then toke he the fiue loaues, and two fyshes, and lifting vp his iyes, accordyng vnto his accustomed manour to heauen, gaue thankes vnto the father, thorough whose beneficiall goodnesse, the busynesse of the Gospell dyd so well goe forward. That do [...]n, he brake the loaues, and gaue thē vnto his disciples that they shoulde sette them before the multitude. In like maner deuided he the fishes into sundrye porcions, and gaue them vnto his sayd disciples, to be likewyse distributed among all the people. All were refreshed, and dyd eate theyr fyll:And they that did eate. &c. none of them all lacked, inso muche that after the feast was done, the Apostles, by the Lordes commaundement, gathered together the reuersion, and therwith fylled twelue baskettes. Furthermore the number of the people (whiche myght easely be knowen, by reason they were thus deuyded into compaignies, and satte in rowes) was fyue thousand men, besydes children, and wemen. By thys myracle Iesus bothe prescribed vnto his disciples a fourme or rule howe to feede a multitude with the foode of the Gospell, & also pulled oute of theyr myndes all pensyue carefulnesse to prouide for corporall sustenaunce. Therfore whosoeuer thou be that arte a Bishop, Curate, or pastour of Christes flocke, thynke not thus with thy selfe: I am a Doctoure of diuinitie: I am an excellent cunnyng expounder of holye scripture: I haue great store of learning wherwith to enstruct the people, and may take inough out of my riche store house stuffed with cunning, to feede them with al, be they neuer so hungry. Yea rather loke, and acknowledge how small store of vitayles thou hast at home, for the whiche, whatsoeuer it be, thou arte a debtoure vnto the Lorde. But bryng suche store as thou haste vnto the handes of Iesu. Desyre hym to vouchesafe to handell, and breake it. That done, what he hath deliuered thee, the same dooe thou, euen as he toke it the, minister vnto the people as ye Lordes meate, and not thine: and minister it not mistrusting, not puttyng difference betwyxt this meat & that, not trusting to thine own strength: and so in conclusion shall it be a very euangelyke banket, and the mindes of the faithfull shalbe more refreshed, and filled with this holsome foode, thus ministred by a simple person, then if the supersticiouse Pharisey, the arrogant Philosophier, or eloquent Rhethorician, would for the aduauncyng and settyng forthe of them selfes make vnto the people an artificiall oracion or sermon, whiche they had diligently studied, and long tyme prouided for aforehand. Now for as much as he cōmaūded his disciples before to cum vnto the ministery of the gospell, without any prouision of corporall foode, here hath he declared by very dede, howe those shall wante nothing, who whiles their myndes be wholly set vpon the kyngdome of God, and the righteousnes therof, do not passe vpon these temporall thinges, for the which the common sorte of people taketh great thought and care, yf so be there lacke not in them a syncere, and true faith in the Lorde Iesu.
It was but a small benefite that he filled their hungry belies, in respecte of those benefites whiche they daylye receiued of his most bounteous goodnesse. It procedeth of a greater liberalitie to fede the mynde or soule, then the bellie. And yet for all this the grosse common sorte of people are wonte (suche is their vnright, and aukeward iudgement) to set most store of all by that whiche is of leaste price and value. Therfore Iesus knowyng it would cumme to passe that they would nowe after their bellyes were fylled, imagine howe to make him a Kyng, compelled his disciples (for it was muche a do to sunder them from so liuely, and amiable a Lorde) to take ship, and go ouer the water before him vnto Bethsaida, whiles he in the meane whyle sent awaye the people,He departed into amountayne to praye &c. whō beyng dismissed, he conueyed himselfe priuily to a mountayne there to pray alone, and make peticion vnto the father, that lyke as the affaires of the ghospell had begun well, and properously, so might they with lyke successe go forward. In the meane time the night approched, and the disciples sayled in the myddes of the sea without their maister: and as they were sayling there arose a tempest. How can it be chosen but there must nedes be night, where that Su [...]ne and light of the world Iesu, is not present? How can it be chosen but that ship must nedes be in ieopardie, wherin Christ lacketh? How can it be chosen but the Apostles must nedes be troubled, when the comforter of all men, Iesus is awaye? how can it be chosen but contrary wyndes must nedes staye and hynder the successe of mans diligence, if Iesus helpe not forward? He is many times awaye: but yet doeth he not forsake sucke as be his vnto thende. He semeth sumtymes to forsake them for a season, because to exercise them in aduersyties, and to learne theym to haue sure beliefe and confidence in hym. For now was he cum doune from the mountayne: now stode he on the sea banke, but alone without any company.
The disciples sawe hym not: neuerthelesse he sawe them. Wherfore we muste not despayre, what trouble or distresse soeuer we be in: but in oure hartes conceyue this stedfaste belefe that the Lorde (although he no where appeare, and shewe hymselfe vysyblye) wyll not fayle to helpe hys when tyme requireth.He came vnto theym walking on the sea. &c. Nowe standeth he on the shore, and seeth what laboure and payne they take in rowing. For the wynde was against them. When therfore they had thus striuen a pretye whyle with the waues and bousteous wyndes of this worlde, and were at the next doore to desperacion, about the fourth watche of the nyght, that is, a litle before the daunyng of the daye, Iesus came vnto theim, not in a shippe, but quietlye walkyng on the water (for the element knewe it maker) and made semblaunt as thoughe he woulde haue passed by them. For so doeth he other whiles suffer his to continue in aduersytie and tribulacion, as thoughe he passed not vpon theim at all, whereas in dede he neuer stynteth to care for them.
The Apostles after they had spyed him in the darke walking vpon the water, forgetting so many miracles as they had sene hym worke before, and beleuing it to be vnpossible for the liquid clement to beare the massy bodye of a man, supposed he had been sum spirite or ghost, whiche had deceyued [Page xlix] theyr iye sight with a vayne and phantasticall illusion. Wherefore they were sore afrayed, and for feare cried oute. For they all sawe the verye shape and likenes of Iesu, and yet beleued not it was he. The Lord is euer terrible vnto those that beleue he is an auenger,And anon he talked. &c. and knowe him not to be a sauiour. Neyther is it possible for him to be knowen in the great darkenes of this worlde, vnlesse he brynge himselfe into our knowledge. Wherefore he suffered not his disciples to be any lenger dismaide with feare, but straigth waies spake vnto them with the voyce whyche they knewe right well, and sayed: Be of good chere, it is I, feare ye not. And then came he vnto them into the shippe, and furthwith the tempest ceased. Nowe after their feare was past and gone, then beganne they to maruayle howe a mannes body might walke vpon the water. They were so dull, so rude, and forgetfull, that they remembred not so muche as the miracle whyche they sawe hym worke a litle before, when he filled so manye thousand folkes belies with fiue loaues, and two fishes. And theyr hartes were so blynded, that they thought it a thyng muche to bee wondred at, to see Iesus walke vpon the water: wheras in deede it was a muche more wonderfull facte, to suffice so muche people with so litle meate. The Lord suffered this brutishe dulnesse to continue in his disciples, to the entent they also should enure themselues to beare with the dulnes, and simplicitie of weaklynges, till they were cum to more perfeccion.
In the daunyng of the daye, they came vnto the shore, and arriued at the hauen where they appoynted to arriue, in the lande called Genazareth. Iesus was scarcely entred the lande, but thither were cum diuers of the inhabitauntes that knew him. For now was the sunne disclosed, & the night gone, whiche had darkened the myndes of the disciples: and manye there were who marked him, whithersoeuer he went. Besyde this he was now knowen vnto very many, euen by the phisnamye: but a great mayny mo knewe hym by the fame of his doctrine, and miracles. Now those that sawe him, and knew who he was, byanby as though they had cum as spyes, departed awaye from hym, and wente throughe all the region,And began to carye about ī beddes. &c. and shewed howe Iesus was landed. As sone as this rumour was once noysed abrode, very many beganne to cary aboute sicke folkes in beddes.
And whithersoeuer Iesus went, whether it wer to the countrey, tounes, or cities, there was euer present a greate number of importune and vnquiet people, more carefull to be delyuered of theyr bodily diseases, then to be cured of the diseases and maladies of theyr soules: whiche layed out in the stretes pitifull sightes of sicke folkes, diseased with diuerse sickenesses: and besoughte I [...] sus as he passed by, that they might touche euen but the hem of his garmente. For there was suche a busines, and hurly burly amonge them, that harde and scarce any one could be suffred so to do. It came not of any daungerousnes, or difficultie on his behalfe, that they coulde not touche him, who grutched not to touche, and handle the Leper: but the ensample of theyr fayth highly pleased [Page] him, the whiche his pleasure was to haue set forth and commended to all men: and good cause why it should so be. As manye as touched him were healed, what diseases soeuer they were payned withall. They with perfite beliefe touched the hemme of his garment, whiche afterward those persons chaūced to haue, who crucified him, and put him to death: and by touching therof, were rid of theyr corporall diseases. How muche more then ought all men to endeuour themselues to touche Iesus himselfe with harte and minde, to the intent they maye be healed of the infirmities of their soules? Touchynge auayle the nothing without faith. The cruell Iewes that buffeted him, that bound him, that scourged him, that nayled him on the crosse, touched his bare bodye: but that they so touched him did nothing profite any of them at all. Thou readeste the ghospell, and in so doynge thou toucheste Iesu: but thou readeste it to this ende, to disproue it, or els thou readest it negligentlye, and takest no heede ther [...] unto, and therefore thou touchest Iesus in vayne. Reade it with a pure and a syncere fayth, and then shalt thou anon be healed▪ But thou must sue vnto Iesus by prayer and peticion, that thou maiest touche him. That man is neuer the better for touchyng hym, whome he hath not foretouched. If thou be not able to attayne that secrete wysdome, whiche S. Paul speakethe of amonge such as are perfite, then the hem of his garment touched, so that thy faythe be perfite wall, shall restore the to health. The hemmes of the Phariseis garmentes, be they neuer so brode, are not of power and vertue to do the lyke. There is nothyng so lowe in the Lorde Iesu, that through fayth geueth not healthe.
¶The .vii. Chapiter.
THus went the ghospell forward among the simple and lightly beleuyng people. But it had not lyke successe amonge the Scribes, and Phariseis, who thought in theyr owne conceiptes, that they had in theyr keapynge the castle of all pure religion, and true doctrine: and scantly estemed the vnlearned, and ignoraunt sorte of the commō people, for men. For of the priestes there is scarcely any where any menciō made, but when Iesus should be put to deathe. Therefore lyke as in Comedies or playes there are diuerse sceanes, and pageauntes, to the intent that by the comparing together of sundry persons and matters, euery thing maye the playnlyer appeare: so in thys euangelyke busines, the Lorde Iesus so ordred all thynges that were doen from tyme to tyme, that it shoulde playnlye appeare to all men, after they sawe howe ready the simple people, and Gentyles were to beleue, howe vncurable was theyr froward obstinacy, who of congruence, ought to haue refourmed other, if they had been hard of beliefe. To the vnlearned and common sorte it was sufficient for the recoueryng of theyr health, that they touched but the hem of Christes garment. But the Phariseis were neuer the better, neyther for that they vnderstode the prophecies and foresayinges of the Prophetes, neither because they had so oftetymes heard Iesu preache vnto th [...]m the heauenly doctryne, nor for so many miracles, as they had sene him woorke before.
Nowe after all this was doen, thither came certayne of the Phariseis and Scribes in companye together, forsoth a worshypfull sorte of gentilmen, and worthy to be had in greate reuerence: and the more a greate deale because they came from Ierusalem, where they bare men in hande that the well of godlynes and holy doctrine was: whereas in deede there was the verye well springe and head of all ambicion, all hipocrisie, and all vngodlynes. These felowes, because they thought themselues ryghteous men, and well learned, came not hither to learne any thing of Christ, neither to be healed, but to picke quarels. And loe, byanby was there a ready occasion for them so to doe. This occasion (beyng much desirous therof) they toke of the supersticious obseruacion of ceremonies, whereof rysen almost all quarelinges, and wrongfull accusacions amonge christian men. The Iewes call that common whiche is vncleane and vnholy, abhorryng all impuritie, and endeuouryng in no wyse to seme to haue any where any maner of vncleane or filthye thyng. And this cleanesse they measured, not by puritie of mynde (the whiche is the onely, and true puritie before God) but by corporall ceremonies. And of these ceremonies a fewe were commaunded by Moyses lawe, not to this ende that they shoulde be earnestly obserued for euer, but partly to the entent the ignoraunte, and disobediente people should by this meanes accustome thēselues to obey Gods commaundementes, and partely because they should by suche mauer (as a manne would say) of shadowes, and rudimentes, be by litle and title en [...]tructed to those thinges that belong vnto true godlynes, which is in the soule of man. Nowe sum of them not contented with the ceremonies commaunded by the lawe, added thereunto constitucions of their owne makyng, out of numbre, whiche the Phariseis more rigorously compelled the people to kepe, then suche thynges as were commaunded by God, alwayes, and euery where to be obserued. And for suche folishe trifles, they chalenged the prayse of holines, and brought the people in a fonde beliefe, that they were made holy therby, and finally (the whiche was a muche wickeder deede) they wente aboute to forge a matter of vngodlines, or heresy against their neighbour, for the breache of suche ceremonies, thobseruacion wherof conduced nothing at all vnto true godlynes.
For when they saw certayne of his disciples eate meate with vnwashed handes,And when they sawe certayne of his dysciples. &c. that is, as they vse to speake, with commune, and vncleane handes, they rebuked them as wicked persons, and theyr maister too, who had naughtely instructed them. They condemned not this facte because it was either of it owne proper nature vicious, or els forbidden by almightye God, but because it disagreed with their vse and custome. Assuredly the wurst rule that can be to iudge by, is to disalow any thyng, because thou vsest not to do the same.
For it chaunceth many tymes that the folishest thinges of all, grow to a commune custome, whiche ought not in any wyse to be made the rule of godlines, in asmuche as puritie is to be estemed, not by custome, but by those thynges whiche are true, and commaunded by God. But the Scribes, Phariseis, yea, and almoste all the whole packe of the Iewes, most folishely iudgeing puritie of mynde to stande in corporall thynges, dyd contrarie to this, supersticiously [Page] obserue the maner taught them, not of God, but of theyr forefathers, and elders, in suche wyse, that yf they had been in daunger to sterue for hunger, they woulde haue eaten no meate, vnlesse they had first washed theyr handes. And yf they be compelled to take theyr repaste ofte tymes a daye, then washe they ofte tymes, and therfore suppose that they cumme cleane vnto the table. Further, if they retourne home from the market, then do they (as though they had gathered sum filthe by touching of the people) washe theyr whole bodies afreshe before they eate any meate: wheras all this while hauyng theyr soules moste polluted with hatred, enuy, ambicion, couetousnes, hypocrisye, and manye other detestable vyces, they neuer haue anye mynde of washyng at all. These, and suche other like tradicions, were taught them of theyr forefathers, besydes the constitucions of the law, wheras the law expresly forfendeth that anye thynge be eyther added▪ or taken awaye from Gods commaundementes. Neyther thought they it sufficient ofte tymes to washe theyr bodies, therby to appere the cleaner: They washed also theyr cruses, theyr brasen vessels,, and thei [...] tables.
Nowe coulde they no lenger kepe in this foule scabbe of false reprouyng, yet quarelled not they with the disciples, but assayled the maister himself, as though he had committed sum haynous enormitie. Why, say they, do not thy disciples who folowe the, and hang vpon thyne instruccion and teachyng, kepe the custome begon of our elders, but eate their meate with vnwashen and vncleane handes? Iesus intending to teache vs that there is no more noysom or mischeuous kinde of quarrelling, then when a man vnder pretence of godlynes, fyndeth faute with the well doynges of his neyghboure, sharpely reproueth theyr malice,He answered & sa [...]ed vnto them. &c. and coloured righteousnes: By your deedes, sayeth he, you playnely declare, that the Prophete Esay prophecied of you hypocrites, full well, and worthely, whyche make an outwarde shewe of holynes, wheras inwardly ye are replenished withall sinne & wickednes. In this Prophete, God complaynethe in this wyse: This people honorethe me with theyr lyppes, but theyr heart is far from me. And as thēselues do liue, so do they enstructe other. I passe nothing vpon this cleanes of theyr bodies, and houshold stuffe, but require of them inward puritie & cleanes of soule. They serue me in vayne wyth this coloured kynde of godlynes, auauntyng and magnifying it, as thoughe it were a thyng of great worthynes, and wherein perfite godlynes did stande, teaching mans tradicions, whiche make no man commemdable, and prayse worthy before God: and of a supersticious mynde they haue to obserue thesame tradicions, nothynge passynge vpon Gods commaundementes. Looke howe muche differ [...]nce there is betwene God and manne, so muche differenc [...] oughte there to be betwene mens constitucions, and Gods commaundementes. God is a spirite, and that whiche is spirituall and ghostly continueth for euer, and oughte neuer to bee neglected. Agayne, what thynge soeuer is corporall, thesame lastethe but for a season. If it be lawfull to passe litle vpon the [Page li] ceremonies whiche god himselfe hathe commaunded to be kepte, whensoeuer charitie towardes the neyghboure exhorteth so to doe: Howe muche lesse then is it meete to breake the commaundementes of God, for kepyng of mans tradicions? It is a wrong shapen godlines, and an vnholy holines, to bee supersticious in kepyng of suche ceremonies as your forefathers▪ instituted and taught you of theyr owne mynde, and in the meane while litle to regard those thinges which God himselfe hath commaunded you to obserue. You thinke it to be one of the chiefeste pointes of godlines to washe your handes, your cuppes, your cruces, and to obserue manye other lyke thinges, the whiche your doinges, by reason they haue a certayne counter [...]ayte apparaunce or visure of holines, doe highly set you furth and make you seeme prayse worthy vnto the worlde: and this prayse so gotten by coloured holynes, you set more by then by Goddes auctoritie. For you loue your selues: and neyther seke Goddes glorye, nor the soule health of the people, whose guydes, and teachers you professe your selfes to be.
Therfore it is no maruayle yf ye disanull, and cleane take awaye that God hath commaunded to be obserued of all men for euer, to thentent that mannes tradicions, whiche procure you great gaynes, and authoritie, maye still continue. Doth not all the worlde see that you thus do? Dyd not god geue this law by Moyses? Honour thy father, and mother: And he that curseth his father or mother, shall dye the death. This God commaundeth not in one place, but doth oft times repete it, and put euerye man in remembraunce thereof, because that children shoulde to theyr power, helpe theyr parentes when they be olde, & impotent, or fallen into pouertie, or otherwise, so ofte as they are oppressed with any maner of necessitie, and by this meanes paye them home agayne, the benefyte of theyr nourishing. The same thing the lawe of nature commaundethe,But ye saye a man shall say to father, &c▪ whiche is likewise emplanted in manye brute beastes, as in Storkes: But you hauinge an iye to your owne peculiar vauntage, doe with your fayned doctrine, make Gods commaundemente of none effect: and require that this lawe (whiche God woulde so fayne haue euery body to kepe) shoulde geue place vnto your sayed coloured doctrine. God himselfe cryethe: honour thy father and thy mother: & ye are bolde to saye the contrary: Honour not thy father and thy mother. You crye not so with wordes, but you do it in very dede. So muche the more detestable is your wickednes, because you cloke the same with an ymage or colour of godlynes. For to the intente your treasury (wherewith all your excesse and pride is mayntayned) maye be filled, you craftely alure whomsoeuer you can, to bringe very many giftes vnto the temple, by defeatinge euen of theyr owne parentes, whom they shoulde according to Gods commaundemēt, succour at theyr nede perswading them that by this meanes the commaundement is fulfilled, as thoughe the thynge whiche is dedicated vnto the temple, were geuen to God, and that God were the very naturall father of all menne. Wherfore vnto him who hath caste anye moneye into the treasurye, you saye, that he nowe nedethe not to geue anye thynge [Page] to the reliefe of his poore parentes, because the commaundemente is otherwyse fulfilled: and in the meane while you so feare the parentes with vayne supersticion, that they dare not require of theyr children anye thinge, whiche semethe once dedicated vnto God, leste in so doynge they shoulde brynge themselues in daunger to be accused of sacrilege. Doubtles God hath no nede of your moneye, neyther is the same employed to his glorie, but turned to your owne priuate commoditie: and thoughe it were bestowed vpon the buildynge of the temple, yet with God there is no temple so holy that for the maynteynaunce therof, he would haue the children forsake theyr parentes at theyr n [...]de. Do not you, when that by suche fayned doctrines, ye both so deceyue the chyldren, that they refuse to helpe theyr parentes, and also so feare the parentes that they dare not touche anye thynge once consecrated vnto the temple: dooe not you, I saye, whiles you thus stablishe and vpholde your owne commaundementes, dysanull and put out of place goddes commaundementes? This thinge haue I broughte you forthe for an ensample, whiche ye cannot denye. But you offend not herein alonely. For in many other thynges you doe the lyke, as in that you nowe doe. Goddes commaundemente is: thou shalte loue thy neighbour as thy selfe. And you for trifling washinges taughte you of men, goe a boute to surmyse mattiers bothe agaynst me, and my disciples, nothyng[?] regardyng goddes commaundement in thys behalfe.
After the Phariseis were with these wordes vnto them priuately spoken, rather put to sylence then cured of theyr maliciousnesse, he eftsones called all ye people vnto him. For his pleasure was to haue them all monished of the premisses, leste they shoulde at anye time afterwarde, haue bene by Pharisa [...] call tradiciōs, withdrawen from the puritie of the gospell. Heare you all (saith he) and vnderstande my wordes. You sawe howe I was accused of heresie or vngodlynesse, for that some of my disciples dyd eate breade with vnwashen handes, as who saye, he that so eateth, were by suche meate polluted and made vncleane before God. The cleanes, and vncleanesse of manne, standethe not in outwarde, but in inwarde thynges. Neyther canne the soule of manne bee defiled with corporall thinges. Therefore nothinge that is without man, and entreth into the bodie, can make him vncleane before god. But suche thynges as be within man, and cummeth out of hym, declarethe him to bee vncleane.He yt hath eates[?]. &c. By this darcke saying, the Lorde Iesus gaue the people occasion diligentely to ensearche what was the meanyng of his wordes, and to make them more diligent, he sayd moreouer: whoso hath mete eares to heare, let hym heare: meanyng that the foresayed songe was songen in vaine to the deafe Phariseis. But after the multitude was sent awaye, and he gone into a house, then the disciples desyred hym aparte, to expounde them the parable of the difference betwene the thinges entring in & cumming out of man. Iesus here folowinge then sample of a faythfull, and diligent scholemaister, after he [Page lii] had gyuen them a litle checke, and by that meanes made them to take better hede vnto his wordes, then did he teache them the misterye, and secrete meaninge thereof. What, sayethe he, are you also, whome I haue specially chosen out to teache other, so voyde of vnderstanding? Trulye ye your selues oughte to haue gessed what was meant by this parable, by so manye as I expounded to you heretofore. Perceyue you not that mans cleanesse and vncleanesse can neuer be knowen by those externall thinges whiche enter into hym? For whatsoeuer entreth in by the mouthe is not conueyed into the harte,What so [...] uer th [...] frō without entreth into &c▪ but into the stomacke, and anon after into the bely: from thence, yf there be anye thynge that is vncleane and filthy, it is auoyded out into the priuie: so that to the eater euery meate is cleane, because nature purgeth whatsoeuer is here vncleane, and filthy.
But those thinges that cum out from the most inward partes of man, be tho that both make and declare him to bee vncleane. The seate of the soule or minde, is in the heart, and in the soule is true cleanesse and vncleanes. For this cause he is not forthwith cleane whoso hath washed his handes, but whoso hath a washen, and a cleane harte. Therefore all that cummethe from thence doethe verely declare manne to be cleane, or vncleane. For out of the moste secrete corners of the harte, do yssue euel thoughtes, aduoutry, fornicacion, manslaughter, thefte, couetousnesse, gyle, falsehode, vnchast lyuinge, a naughty and an enuyous iye, raylyng wordes, pryde, and folishnesse. The meate whiche is eaten with vnwashen handes, bringeth in none of all these enormites, but they springe euen of the man himselfe, that is to saye, of the harte: and when they once cum out, then doe they playnly declare him to bee vncleane in dede, whose harte is defiled with so manye fylthy vices. If they be kept in and hid, yet is the man neuerthelesse vncleane, in the sight and iyes of almighty God, who throughly seeth the entrayles and bowles of the harte. But yf they fortune to come out eyther by wordes or dedes, then do they not onely testifye that the persons from whome they procede are vncleane, but also many times do defile other mo, whiles that by the eyes, and eares, they enter and crepe into the myndes of the hearers and sears. Wherfore let your chiefe care be, to kepe your harte cleane, and then shall it not skill, whether you eate your meate with washen handes, or vnwashen.
After these thynges were thus doen, Iesus signifying euen by the very chaungeing of place, howe wery he was of the Iewish honouring and seruice, whiche was almoste altogether estemed by thovseruacion of folishe corporall ceremonies, and coarcted within the verye narrowe limites of Iewry: signifiyng [Page] also how much he desyred to be at large among the Gentiles (where he should be honoured in spirit, and trueth) gat himselfe thence and went into the borders of Tyre, and Sydon, but as a priuie geste because of the enuious Iewes, who by reason they counted the Tyriās and Sidonians for dogges, and abhominable people, woulde not haue suffered him to haue translated and had awaye the doctrine of the ghospell vnto them. Wherfore beyng there, he vsed not to be conuersaunt in open and common places, as he was wont to be among the Iewes, but went into a house, as though he had bene desyrous to kepe hymselfe secrete, and vnknowen. Albeit he coulde in no wise so do. So greatly had the fame of his wordes, and dedes spred abrode, and stretched forth it selfe, euen beyonde the bondes and lymites of Iewrye, as though it had then deuised to ouerrunne the whole worlde. In this wise is the glorye and prayse gotten by leadyng a godlye lyfe after the ghospell, best of all spred abrode, when that of it owne accorde it foloweth hym, who exchueth and shunneth thesame. For a certain woman of Canaan, as this rumour was bruted, and noysed abrode of Iesu, came oute of the coastes of her countrey, and anon conceiuing a greate confidence of hym, hasted her to the place where he was: and being with muche a doe let into the house, fell downe at his feete. This womanne was not of the Iewishe, but of the heathen religion: not a Iewesse borne, but a Syrophenisse. Here thou seest a fygure of the churhe whiche anon after should be assembled and gathered together of the gentiles. The Iewes droue Iesu out of theyr countrey: but thys Syrophenisse forsoke her countrey, and wente to mete him. It is but lost labour to cum to Iesu, vnlesse thou haue first forsaken thyne olde vices beyng now familiar, and of houshold with the. Thou must flitte out of thyne owne house, to thentent thou mayest cum vnto the house where Iesus abydeth. This woman had a daughter at home vexed with an yuell spirite, by the whiche daughter are vnderstand the people geuen to ydolatrie. Wherfore she desyred Iesu that he woulde vouchsafe to delyuer her from the spirit. How muche perfyter was the fayth of this heathen woman, then of the ruler of the synagoge? Iesus because he woulde make the faythe of this woman more apparaunt to all men, shaped her an aunswere as though he had bene of a Iewish minde, saying: suffre the children, first to be filled. It is not besemyng that I take the breade of the children, and caste it to dogges. For the Iewes do glory, and make theyr vaunte that they alone be the children of God, and esteme the gentiles, who are of a contrarye relygion to theyrs, for dogges. He calleth the vertue of the ghospell bread, whiche by the heauenly doctrine, and pure faythe, healeth all diseases, and expelleth all kynde of diuels out of menn [...]s sowles. The woman nothing offended with this rebuke, tourned his woordes into an argumente to obtayne her peticion, the whiche he spake (as it semed) because to shake her of that she shoulde make no further suyre and requeste vnto him herein. Thou sayeste very well, sayeth she, Lorde. We heathen people haue not disdain at the Iewes, that they (as children) doe honorably sit at the table of theyr exceding rythe father and eate theyr fyll of the holye loaues. But yet dogges are permitted to eate the crummes whiche fall downe vnder feete from the childrens table. Iesus, as though he had bene ouercum with so great faith, pacience, humblenesse of minde, and constancy of the woman, answered, and sayd: By reason of this answere thou obteyneste that perforce, whiche it was not yet tyme for me to geue the. [Page liii] Get the home, thy daughter is nowe deliuered of the spirite. The woman gaue credence vnto his wordes, and so departed thence with greate ioye and gladnesse, and proued all thinges true, that Iesu tolde her. For she founde her daughter at reste in her bedde, nowe cleane deliuered from any further vexacion of the fiende. Assuredly the faythe of the mother enforced Iesu to heale the daughter. Assone as the euill spirite is once put to flighte, then folowethe there incontinent, quiet of minde and conscience. For that euer foloweth innocency & cleane life. So at this daye the congregacion of godly folkes, resorteth vnto Iesus, and maketh intercession for suche as are no lesse vexed with Idolatrye, ambicion, wrathe, couetousnesse, and a furious desire to make warre, then yf they were vnder the thraldome of some foule spirite. The Iewes thoughte it not beseming that they whiche a litle before were enforced to doe all mischiefe at the will and pleasure of diuels, shoulde so daynlye throughe the grace of the gospell, be receyued to the dignitie, and felowship of the children of God: and the cause why, was by reason they perceyued not howe this high preeminence oughte not to bee estemed by consanguinitie or kinred, but by feruentnesse, and constancye of faythe, towardes the Lorde Iesu. Christe was promised vnto the children of Israel, and to the posteritie or successours of Abraham: But they are the posteritie of Abraham which folowethe fayth of Abraham. They are the children of Israel which require not heauen gates to be opened vnto them for theyr merites sake, but goe aboute violently to entre in by force of an euangelike faith. For Israel is as muche to saye in the Hebrue tongue, as a man strong or valiaunte againste god. For when the Gentiles (who before tyme were blemished wyth all kindes of vices, and had no good dedes at all, whereby they mighte make anye iuste title or clayme vnto the kingdome of heauen) were by the iustice of God cleane excluded and shut oute: then brake they in by the windowe of mercye, and made themselues a waye in by constaunte faythe, as it had been with some toole or weapon, violentlye breakynge vp the walles of the same kingdome. The time was not yet come that they shoulde be openly called to the felowship of the kingdome of heauen: but yet the Lorde maketh many foresignes of theyr vocacion, as one desirous to preuente the thing, whiche he chiefly desireth.
After this sede was priuely, and as a man would saye, by stealth, so wen amonges the Tyrians, Sydonians, and Cananites, the Lorde reculed, and wente agayne vnto ye lake of Galile: leauinge Sydon, and passinge alonge by the countrey of Decapolie or ten cities, wheras before he healed a man vexed with a spirite. And when he was hither cummen, they brought him a pitifull sight, that is to wete, a manne bothe deafe, and dumme. For he muste nedes be dumme, whoso is of nature deafe: But more miserable is his deafenesse, which lacketh meete eares to heare ye worde of god. He is worse dūme, who hath no [Page] tongue to confesse his owne filthie liuing and gods merc [...]e. By the hearing of fayth, beginneth our saluacion: and by confession of mouth, is the perfeccion of soule healthe. The Iewes albeit they dayely hearde Iesus speakinge, yet they hearinge hearde him not, because folowinge then sample of a serpente called an Aspike, whyche stoppethe her eares againste the voyce of the wise enchaunter, they woulde geue no credence vnto suche thinges as they hearde. And therefore had they a tongue to backbyte, and make yll reporte: but none at all to professe the holsome faythe of Christ. But what shall this sely poore wretche doe, who hath neyther tongue to desire the Lord to geue him health, nor eares to heare that voyce of Iesus, whiche reysethe to life euen the deade? Other that had bothe tongue and eares holpe him. They brought him vnto Iesus: they besought him of his gracious goodnesse, to vouchesafe to laye his hande vpon him. So plesethe it the moste mercifull lorde to helpe sinners, euen at the contemplacion of other mennes faythe. The christian nouice is broughte vnto Iesu. He hath made an ende bothe of yll doinge, and naughtye speakynge: but yet hathe he not learned to dooe well: Yet hath he not learned to confesse the goodnesse of the ghospell. For howe can he so doe vnlesse Iesu laye his hande vpon him? Men do but laboure in vayne yf Iesu put not to his secrete power and vertue. The lorde coulde euen with the bare worde of his mouthe, haue easlye healed this deafe and dumme felowe: but this fourme of healing was set out for our enstruccion. For like as ye wordes of Iesus are moste commonlye parables or misteries: euen so be many times his doinges too. He toke him by the hande & led him aside from the multitude of people. Safe is he whomsoeuer Iesus hath taken, and seuered from the ruffling of this troublous, and vnquiet worlde. Then put he his fingers into his eares, and touched his tongue with his spittell. Nowe is health verye nere when Iesus by vertue of his spirite (whiche is the finger of god) vouchsafeth to touche the eares of our minde, when the spettell of heauenlye wisedome (whiche is himselfe) cumminge out of the mouthe of the higheste father, dayneth to touche the tongue of our soule, to thentente that all godly thynges maye rellise and sauiour vnto vs. For without this humour, there is no tast: and if mannes spettell be fautie, then maketh it a wrong iudgemente in tasting. This spettell dothe not onelye leuse the tongue, but also open the iyes of the blinde borne person, as often as it is mingled with earth, and the iyes are therwithall anoynted: wheras the spettell of the Philosophers, and the Phariseis, doethe rather put out the iyes altogether. As Christe did, so in manour doe the teachers of the gospel. They take men and leade them away from the multitude, when they call them backe from the brode waye (by the which very many walke vnto damnacion) to the felowship of the litle flocke of true Christians. They put their fingers, into theyr eares, when perswadinge them to put no trust in thinges transitorie, they styrre and exhorte them to embrace the heauenly doctrine. They laye spettel vpon their tonges, when they exhorte men to professe the Euangelike and Christian fayth.
They lay on their handes, when they geue the holy gost to them that be baptised: by whome theyr sinnes are taken awaye, and innocencye is conferred. But the teacher doethe all this in vaine outwardlye, excepte Christe worke within and sende downe his godly vertue from heauen. Iesus willing to shewe vs as it were certayne fygure hereof, when he had taken the man [Page liiii] and firste put his fingers into his eares, and then spitte on his tongue, he lifted vp his iyes to heauen, and sighed. This sighing came not of anye mistruste to cure the manne, but was a passion or poynte yf him that greuously bewayled mannes calamitie.
For what thinge is more iniserable and wretched then they, whose inwarde eares are so occupyed and encumbred with worldly lustes, that they cannot heare the worde of God? Whose tongue is so entangled, and inferred wyth naughty affeccions, that they sauour not of heauenly thinges, but are altogether dumme to confesse theyr owne sinfulnes, and dumme to set out the mercy of God? Therefore the sighinge of Iesu, putteth vs in remebraunce in what case we were: but his loking vp into heauen, taketh away desperacion shewing vs from whence cummeth out ready succoure, and also whom we ought to recken our selues bounden vn [...]o▪ that we, whiche had before open eares to heare detraccions, ribaudry, fond tales, Pharisaicall doctryne, opinions of Philosophers, and the suggestions of the diuell, haue nowe the same opened, to heare the heauenly doctrine of the ghospell: and that, we whiche had before our tongue so infected with the spettell of the fleshe, that we lothed the delicate foode of the heauenly Philosophie: so tied with the diuels bondes that we coulde neyther knowledge our offences, nor serre out goddes glory: do now confesse howe nothynge is due vnto vs for our desertes but onelye hell: and howe it cummethe whollye of the bounteous goodnes of God, that we be chosen bothe to the name, and also to thinheritaunce of the children of God. Wherefore let the prieste inlyke manour rather mourne, then rage againste other mennes sinnes: rather sorowe, than be angrye. Neyther lette hym chalenge vnto hymselfe the power to geue absolucion: but loke vp to heauen, confessinge,And saied vnto him: Ephata. and testifyinge thereby, that all that euer is doen through sacrametall rites, and ceremonies, is done by goddes power alone, and not by mannes. Iesus sayed vnto the man: Ephata, whiche woorde signifiethe in the Hebrewe tongue, be opened: And by and by of his worde there ensued a vertue. For anon his eares were opened, and the bande of his tongue was lewsed, and he spake redily. They had open eares, who after the lorde saied vnto them (come after me) forsoke all that euer they had and folowed him. They had a readye tongue, which after they had receyued the holy goste, spake with sundrie languages the wonders of god, and aunswered the rulers charging them that they shoulde not from thenceforthe be so hardye, as to preache the name of Iesu, on this wise: whether we oughte rather to obey god then men, iudge you. These thinges were doen aside from the people. For we muste not make a wicked multitude witnesse bearers of out firste professing of the gospell, leste they haue in derision, that they as yet beleue not.
Therefore Iesus charged them they shoulde tell nobodye hereof,And [...]e commaunded them. &c. not for that he woulde not haue his miracle disclosed and knowen, but because the thinge selfe dothe beter declare the power of god, then any publycacion, or settinge forth of man. They all knewe this deafe & dum person. Nowe he hearde, & had his conge at will. And so did he blase, euen when he spake neuer a woorde of the mattier, the greate benefite receyued of Iesu. Further, Iesus was in this world conuersaunte vnder the shape & likenes of man, because he woulde enstructe menne, and teache them what they shoulde doe. What thinge soeuer [Page] a manne dothe that is excellence, and prayse worthye, lette him couete to haue no wordes made thereof, to thentente that maimes glorye maye be vtterlye suppressed, and onely goddes glory aduaunced. It is ieopardy to magnify and ertoll manne, but the power, and goodnesse of God, is euermore moste worthely praysed. Albeit neyther is the glorye and prayse of man (if anye be due vnto him) cleane suppressed: Yea oftetimes the more it is auoyded, the more it folowethe. But a christian teacher muste be of this mynde, to desyre, as muche as in him lyeth, to be knowen to god alone: and in so doing, he is the more worthy to be praysed to euery body.
For whoso destrethe glory and prayse among men, thesame in that he is so desirous therof, deserueth to haue none at all. Wherfore in that Iesu for badde them whiche broughte the dumme manne vnto him, to tell anye bodye what was done, he thereby more prouoked them to publish, and tell it abrode to all menne. And so muche the more had they his greatnesse, and excellencie in admiracion, because that he, who bothe was able to doe, and wrought in dede suche feates among them, did not onely not require of them anye mede or rewarde for his laboure, but also woulde not somuch as take the fruicion of that glorye and prayse, which he moste worthely deserued, for so notable a miracle. But as it is the propertie of him who is beneficiall in dede, to require no prayse for hys benefite: so is it agayn the part of a thankfull persō, so much the more earnestly to render hartie thankes, because the authoure of the benefite loketh for none at all. Therfore those felowes reported euery where of Iesu, saying: He hath done all thinges well,He hathe done al thī ges wel. &c. and hath restored to the deafe theyr hearing: and to the dumme, theyr tongue, and speache. This praise is agreeable to none, but to god alone. No earthly manne doeth all thinges aright. All the miracles that Iesu wrought, were vndoubtedly our benefites: whiche miracles if a man wey and pondre after the outward apparaunce of corporall thynges, in dede there were many of them, that farre passed this, wherewith he made the deafe to here, and the dumme to speake. But according to the spiritual meaning hereof, the sūme of a christen mannes felicitie standeth in this poynte, that with his eares he may heare the wordes of the gospel, and then with his tongue, vttre, & speake what he hath learned, and geuen credence vnto▪
¶The .viii. Chapiter.
[Page lv] THe Lord Iesus exhorteth his disciples by diuerse ensamples, to continuall beneficence and well doyng, the chiefeste parte wherof is to feede the ignoraunte people wyth the doctrine of the ghospell. Therefore he repeteth then sample of feadyng, because the thyng so ofte tymes prynted in theyr mindes, should in no case out of memorie. For it fortuned on a certayne season, that a greate multitude of people, came vnto hym to wyldernes, bryngyng with them many sicke folkes, payned with diuerse diseases. The moste gracious Lorde cured all theyr corporall sickenesses, and fedde theyr soules with the heauenlye doctrine. And by reason he was so readie to do good, he so wan the hartes of the multitude, that they could by no meanes be seuered from hym.
And whiles theyr myndes were wholelye fixed vpon the kyngdome of God, they remembred not to make prouision for vitayles, in somuche that when theyr bodies were healed, and their soules fed, they were in great daunger to sterue for hungre.
Assuredly honger is a sore thing, especially when it chaunceth among a multitude. Iesus mindyng to teache the apostles by dede selfe that suche shall want nothing, as cleaue vnto hym by sincere fayth, sayed vnto them: I haue compassion vpon this multitude. For lo, they haue been with me nowe this three dayes, and haue nothyng to eate. If I sende them awaye fasting as they be, it is ieopardie leste they faynte, and tyar by the waye, before they gette home. For sum of them came a greate waye hence. By these wordes Iesus prouoked his disciples to attend vnto the miracle, whiche he purposed to worke. Howebeit they being yet rude,And his disciples aunswered &c. and ignoraunt, had cleane forgotten howe that before he had fedde a greate numbre of people with fiue loaues, and two fishes: and therefore answered in this wyse: Where shoulde a man haue breade here in wildernesse to satisfie so great a multitude, and so houngrye withall by reason of two dayes fastinge, althoughe there lacked not money ynough to bye it? Here thou hearest an answere of forgetfulnesse, and distrust.
Iesus asked them agayne: howe manye loaues haue you? They loked vpon theyr vytayles, and aunswered, seuē. Doubtlesse this was the true Euangelike breade, not of barly, but of wheate, like as were the loaues before mencioned, wherwith the chyldren are fedde, whiche is not caste to dogges. Barlie hath in it his proper fioure, but couered with a rough huske, or couering.
The fiue bokes of Moyses called the Pentatenche, haue also in them a spirituall vnderstanding, but thesame is wrapped, and couered with darcke figures. The nūbre of the loaues was multiplied, but the couering was taken awaye, in token that grace was encreased, and ceremonies diminished.
Nowe whereas the disciples thought that these vitayles would not haue been sufficient for so greate a multitude of people, Iesus, that notwithstāding, commaunded them all to sitte downe vpon the grounde. It is a blessed feaste where the hungrye multitude sitteth downe at Iesus commaundemente. That is doen, whensoeuer the people desirous to heare goddes woorde, cum to the temple, there to heare Iesu speaking by the mouth of a good preacher. For many do cum with no more deuocion to the sermon, then the common sorte be wonte to goe vnto the stage, there to beholde a playe or enterlude, of sum vnghostly mattier. He that will haue his belye filled with the loaues of Iesu, [Page] must sitte downe, and that vpon the grounde. He muste cum hither with quiet affeccions. They de [...]erue not to be fed with this meate, whiche lye all at pleasure in the beddes of the Phariseis, and Philosophiers doctrine. O thou that arte but yearth, and ashes, why art thou proude? why art thou puffed vp with vayne glory, by reason of thy vayne philosophy? why putteste thou confidence in these thinges,And he toke the seuen loaues &c. wherin is no safetie? Knowe thy selfe: Humble and caste downe thy selfe vnto the grounde from whence thou camste. Let all fleshely lustes bee setled, and quiet in the: and then shalt thou be filled with Christes meate. All this that I speake of was doen. The whole multitude sate doune vpon the grounde. Beholde now, and marke me well what Iesus doeth. He toke the seuen loaues, and to shewe that all cummeth of God, whatsoeuer conduceth vnto mannes saluacion, he lifted vp his iyes to heauen (for there dwelleth the father, of whom he commaunded this breade dayly to be craued) and gaue hym thankes: not takynge vpon him as of himselfe, the authoritie of this ministerie, leste pure manne shoulde take ought vpon him. For he might iustly haue taken vpon him this aucthoritie, as equal with the father (albeit concerning also his diuine nature whatsoeuer he is, or hathe, he is debtour for thesame, vnto the father) but thensample that he shewed, was more expediente for our enstruccion.
After he had geuen thankes, he brake the loaues, and being broken, deliuered them vnto his disciples: that euen as they receiued them, so shoulde they sette them before the people. Mannes wordes are not pythy and effectuall, excepte they be handeled before, with Christes handes. Thou haste eloquence: Thou haste knowleage in pilosophie: Thou haste a good witte: thou haste knowleage in holy scripture, in the lawes ciuill, and canon: whatsoeuer thou haste, firste deliuer it vnto Christes handes: let him blesse, and halowe it: lette hym breake it: and then do thou minister thesame vnto the people: not as thyne owne, but as receyued and deliuered of him. For there are some, whyche breake the bread of holy scripture not as they ought to do, writhing and wresting it to the lustes of man, and not to the wyll and pleasure of Iesu. For Iesus doethe so breake it, that the hungry multitude maye be fylled, and not that the ambicion, and couetousnesse of prynces maye be therewith bolstred, and maynteyned. Whoso teacheth the ghospell for gayne, or for to get glorye, and prayse of mā, or els for any other worldly affeccions, the same receyueth not loaues broken of Christ. Therfore in preaching the worde of God, and Christes ghospell, let vs folowe his disciples. As Christ commaunded them, so did they set the loaues ready broken to theyr handes, before the multitude.
Here some manne will saye: what, is there no meate? Is it onely a breade feaste?And they had a fewe smal fishes &c. There must not be muche added vnto the loaues of the ghospell. There is nothyng of more vertue and efficacie: nothyng more swete and pleasaunte in tasting then they are: And yet through the bounteous liberalitie of the feast maker, there are added vnto thesame a fewe small fishes. Paraduenture the apostles will put hereto certayne epistles, howebeit theyr puttinge to will not be muche, & a very small matier or trifle, in respecte of the euangelike prouision. This addicion was permitted for the lothsomnesse of certayne persones: but we must require it no more. We oughte to contente our selues with the meate alreadie prepared, leste yf any would styll put to of his owne prouision whatsoeuer hym lustethe, it shoulde then become the feaste of menne, and not of [Page lvi] Iesu Christ. For Iesus did lykewyse halow these litle fishes, albeit they were but few, and small, and commaunded them to be set downe before the people, whiche thing yf he had not doen, they should not haue been set before them atall. Do not h [...]e complayne of the frugalitie, and slender prouision of meate: els if thou wil [...] permit the knackes and iunckettes of the Rhethoricians, the royall dishes of the Philosophers, and the vnsauerie potage of the Phariseis, to be serued in, then shall it be ieopardie, leste the bread of the gospell sauer not vnto the mouthe that is infected & brought out of taste with so many sortes of diuerse meates. Now that we may depart with full bellies from this euangelike feaste, let the teachers do as the apostles did, and likewise the people, as did that multitude. What did the apostles? As they receiued this meate of ye lorde, so did they set it downe before the people▪ without any doubting, or reasoning. The multitude was also quiet, and receiued it without murmuryng & grudgeing against theyr ministers, and toke well a worth whatsoeuer was geuen them. And so in conclusion, besides that euery one of them had ynoughe, there were also seuen bas [...]ettes fylled with the meate that remayned when euerye man had eaten his fill.And they that eate, &c. Moreouer the people (whiche a manne may more meruayle at) that were satisfied and filled here with, drue almost to the numbre of fower thousand persons. Certes this was the largesse of goddes worde and the ghospell. Whensoeuer there cummeth a proud teacher fournished with no small prouision and furniture, as well of liberal sciences, as of other good learning, lawes, and constitucions, so that he hath in all thynges excedyng greate skill and knowleage, crying ofte that he shall not haue tyme ynough to prosecute his matier, that his audience is not receyuable of so high misteries, that he is drowned with copie of matier, and standeth in doubte where he maye best begin: Do not we see it cum to passe that his audience departeth away hungry? muche lesse then remayneth there ought, when the feast is ended.
But of this frugall, and sparing feast of Iesu, there are lefte seuen baskettes full of broken meate, vnspent. The aboundaunce and plenty of the euangelike feast, standeth not in the multitude of sciences, as it were in sundry kyndes of meates so many in numbre, that the sight of them will take awaye a mannes appetite, and prouoke hym to lothsomnesse, nor in sauces made of the mengling together of all manour of humayne and secular learnynges, but in the vertue of the worde deliuered vs of god, and truly ministred without any fraude, or couine. When Iesus had thus fed the people,And he sent them away &c, then he sent them awaye. This is also sumwhat, happely to depart from the feast or banket of Iesu. So are they sent awaye, who render him hartie thankes: who laye vp his benefites in theyr soules, and there digeste the meate whiche they haue receyued: who after they be cum home (their bodies beyng now, as it were well fedde) do by good workes doing, practise suche thynges as they haue learned.
These thynges so doen, Iesus forthwith departed thence, and hasted an other waye. The heardman muste neuer be conuersaunt with his flocke, but when it is to be holpen. He hath healed the sicke, taughte the people, and fedde those that were in ieopardy to perishe for hungre. After all these benefites sti [...] [Page] to tarrie with them, semeth to bee a pointe of suche a one as loketh for summe thankes or gramercies. The necessitie of the multitude, whether it be bodily, or ghostly, is by all manour of meanes to be holpen: but the nature of ye people is suche, that for the least good tournes of all, they are wonte to geue moste hartie thankes. It is the smallest benefyte that canne be, to feede and nourishe the body: it is a greater to heale it, and the greatest of all to heale and feede the soule, with holy doctrine. None of them made him a kyng for the doctrine that he preached▪ & the diseases he cured: But for meate, they gaue him a kyngdome. And leste they woulde nowe haue done the like agayne, he departed straighte wayes from them,And ye phariseis came forth, &c, and takyng with him his disciples (whom he chose because they shoulde alwayes accompanye him) he toke ship, and so came vnto the coastes and borders of Dalmanutha or Magedan. And that the vnbeliefe of the Phariseis may the oftener appeare, they came likewyse hither out of theyr countrey, not to be healed, but to pike quarels. For they had enuy at his miracles, and enuied also the people whiche were holpen with so manye of his benefytes. For this cause they began to reason the mattier with him, as though the miracles which he shewed,And began to dispute with hym. &c. had not been wrought by the heauenly power, because they were (as they sayed) but base, and after a common cast. Wherfore in case he would haue them, being men far aboue the commune sorte, and as you would saye, heauenlike felowes, to beleue in hym, they required hym to shewe some signe from heauen, as Moyses obteyned Manna from thence: and Helye brought to passe by his prayers, that fyre sodaynlye discended from thesame place, and consumed both the burnt sacrifice, and the wood, and to be shorte, al the water that was in the trenches or cesternes by the altare.
The Lorde knowing right well that whatsoeuer he had done, they would haue had a quarell to him therfore, for if there had been any wonderfull signe or token shewed thē from aboue wheras the princes of darkenesse do raigne, they might with much more apparaunce of trueth, haue ascribed it vnto Beelzebub, then those thynges whiche they saw with theyr iyes, hearde with theyr eares, and handled with theyr handes, chiefly because it is a commune practise among the experte in arte Magike,And when he had sighed. &c. to cause sodayne showers, and dasshes of rayne, thunder, lightnyng, hayle, and tempest: the Lorde, I saye, perceyuing this, sighed in his spirite, shewyng thereby how wofull he was for theyr so obstinate vnbeliefe. And as though he had been in a fume, and chafed with anger, spake vnto himselfe on this wife: What a froward nacion is this, whiche after so manye miracles sene,Uerily I saye vnto you. &c. yet neuerthelesse requireth a signe, as thoughe she had neuer sene none before? Then he tourned him to the Phariseis, and sayed: Of this one thing, I assure you: there shall no signe be nowe geuen vnto this nacion, the whiche onely to tempt me, she requireth from heauen. But she shall haue a signe geuen her that she loketh not for, from beneath. And it shall bee the signe of Ionas. For this Ionas after he was swalowed vp the space of three dayes, and beleued to haue been dead, was deliuered againe out of the whales bely, when no man thought it: euen so the sonne of man after he hath been hid about thre dayes space in the belly of the earth, shall rise vp alyue agayne, contrary to all your expectacion and wening.
And he left them. &c.When the Phariseis vnderstode not these wordes, Iesus departed from them, as from desperate persons, and retourned vnto the shippe, and so passed ouer the water: Thus the Lorde Iesus desirous of mannes helth, ofte times [Page lvii] chaungeth place, not seking for sacrifices, wherof he had long agoe his fyl, but true faith. This scarcely found he in the worlde, but yet euery where rather then among the priestes, Scribes, Phariseis, and head men of the people. So yll doth the faith of the gospel agre with thē, that haue the world at will.
Here, as they sailed, the disciples called not to remembraunce how they had forgotten to prouide themselues of breade. For they hadde but one loafe with them in the shippe. Iesus perceiuing howe they were carelesse by reason of forgetfulnesse, and not for the faith they had in him, gaue them warning therof, and by that meanes caused them to be carefull afreshe: Albeit this their carefulnesse came not so muche of distrust, as it did of an humaine negligence, and forgetfulnesse.
For hauing theyr myndes wholy fixed vpon the woordes▪ and deedes of Iesu, thei hadde no remembraunce of breade: and it was expedient for vs that they so oft tymes forgatte howe a greate numbre of people was suffised with fiue loaues, to thentent it shoulde the deplier be fastened in oure mindes howe those personnes shall wante nothyng, who with pure harte and mynde, continuallye cleaue vnto Christe. That shippe is sufficientlye prouided for, that hathe in it that one loafe, which is Christe Iesus. Wherfore his pleasure was to sturre vp this carefulnes in them, because he woulde heale them therof. And for this purpose, he gaue them a charge saying: Loke diligently that you beware of the leuen of the Phariseis, and of Herode. This woorde leuen (which thei hearde, but wiste not what he meāt therby) caused thē nowe when it was to late, to be carefull, & take thought afreshe, howe they shoulde make prouision for vitailes. Therfore they began to whisper, & saye softely: we haue no bread. For one thyng brought another into memorye. After they hearde him once make mencion of leuen, straightwayes it came to their remembraūce that they had forgottē to bye thēsemselues bread. Of this matter they talked softely one to another, as though thei had made a faute through forgetfulnes, because they bought no breade. Howbeit this forgetfulnes pleaseth Iesu very well, whensoeuer through the great desire we haue of heauenly thinges, we forget corporall & worldly matters. They feared lefte they shoulde haue bene checked for their negligēce: but thei were rebuked for their vaine & superf [...]uous carpe & care. Wherfore, saieth the lorde, doe you thus reason the matter amōg youre selues, beyng carefull because you haue no breade? Haue you as yet, after I haue enstructed you with so many preceptes, taught you with so many ensamples, & so ofte warned you, no perceueraūce & vnderstanding at all? Are your hartes yet blynded? and be you in case, that you haue iyes and see not? eares, & heare not? Do you not at the leaste wyse remember the thing whiche [Page] was twise done, of late before your iyes? You sawe, not long ago, howe fiue loaues broken with my handes, and dealte of you, suffised fyue thousand people, in suche wyse that euery body had his fyll. And howe many baskettes full of broken meate dyd you then take vp? The sayd, twe [...]ue. Afterwarde, whan seuen loaues lykewise suffised fower thousande persones, howe many baskettes fylled you with the reuersion, and meate that was lefte? They aunswered, seuen. Then sayde Iesu: howe then chaunceth it that sithe you haue bene so oft and manye waies taughte, you doe not perceyue howe this care for your foode and liuing is superfluous: and that the monicion whiche I gaue you of the auoydyng the phariseis and Herodes leuen, perteineth nothinge at all to bread, but to thesche wyng of theyr doctrine, leste you be likewyse deceiued as they deceyue many a one. A very small piece of leuen maketh al ye dowe sower, or sauery. If the leuen be naught, then is all the dowe marde. They make a shew and semblant of godlynes, notwihstanding they be very farre from true godlines: and they dissent in opinions among thēselues, wheras both of them dooe shamefully erre, and be out of the way. For the Herodiās do many times erre by reason they be ignoraunt in holy scripture, beleuing not that the bodies shall rise agayne: and all is because they beleue nothing, but what they se with their iyes: The Phariseis, although they haue the scriptures at theyr fingers ende, yet blinded with euill lustes and desyres, doe withstande true godlynes. You muste be chiefly ware of their doctrine, leste both youre selues be infected therwith, and also other mo hereafter, by the contagiousnesse of your infeccion. But embrace you the breade made sauery with the leuen of the Gospell, that you maye likewise distribute this pure bread to other.
In the meane while they arriued, and came to Bethsaida, and behold howe euery where is ready matter and occasion ministred to shew mercy. Here in a certaine strete, they brought hym a [...]lynde manne, and desired him to touche him. This blynde body desyred nothing hymselfe, but intercession was made for him, by other men. No man desyreth health of the Lorde Iesu, but suche a one as he toucheth. For the first touche bringeth a man to the knowlege of himselfe. This man was not pore blynde, or a littell appayred, and decayed in sight, but as bysome as was possible to be. They yt be so blind, haue neede to be ledde to Iesu by other men, whiche by prayer maye procure them theffectuall touche of his holy hande. Iesus, who coulde with a becke haue healed what blynd manne soeuer hym luste, restored hym not by an by to his fight, because he woulde vnder a figure, shewe his disciples how muche a do it is, ere suche persons can be brought to the knowledge of the truethe as of long tyme haue continued in theyr errours. Suche a blyndnesse was the blindnesse of the Painims and Gētiles, who so many hundred yeares, embraced the wurshippyng of Idols, in steade of great godlynes. Suche a one also was the blindnes of the Iewes, whiche coulde not be made to forsake the supersticion receiued of theyr elders whereunto they had so many yeares accustomed.
[Page lviij]Therfore when the Bishop and preacher of Gods worde, shall chaunce to mete with suche a blinde man, what muste he do? marke what Iesus dyd. Firste he toke the blind man by the hande. O blessed guide: but whyther dyd he leade hym? he lead him out of the towne. That manne setteth before his iyes the worste ensample or patarne that cā be, whoso foloweth the trace and steppes of the multitude. They fauour themselues to theyr owne perill, that saye thus: I do not this thyng alone. Euery man doeth so, as well as I. I hadde leauer playe the vnwyse manne with the multitude, then be wyse with a fewe. Suche as are blynd, are diuerse wayes in ieopardy, so lōg as they be among company. They are laughed to scorne: they are runne vpon: they runne, and strike against other: they are thruste out of place, and haue manye a fall. Therfore firste of all the blind manne must be leade out of the place, whereas much company and resorte of people is. He walketh now safely that hath such a guide. What did the Lorde moreouer? he spit in his iyes, and then putte to his handes, and touched them. Neither were his iyes, yet opened: so great was his blindnesse. Then Iesus asked him whether he sawe ought. As he had spoken the worde,When [...] had spit in his iyes. the blynd man lifted vp his iyes, conceiuing as it were sum lytle hope to be restored to his sight, and sayd: I see men walkyng like trees. They that haue not yet perfitely receiued the light of the Gospell, whatsoeuer they see in this worlde, seemeth muche greater then it is in dede. They see a ryche man, he semeth a plane tree. They see an heade officer or a prince: they thynke they see an Apple tree, or a Cypresse tree.
They see a stoicke philosopher, with a greate bearde, or a Pharisey trimmed with brode hemmes and phylacteries: they beleue he is a fygge tree. Nowe if their iyes were clensed, and thinges would shewe and appeare vnto them in their propre lykenes, and as they be in dede, then shoulde they perceyue what maner of trifles, and vanities, suche thinges were, as semeth so greate vnto hym, whiche is halfe blind. But the Lorde who quencheth not the smokyng flaxe,After that he putte his handes agayne vpon his iyes. nor forsaketh him that hath but halfe a syght vntill he seperfitly, dyd eftsones put his handes to the blynd mans iyes, and foorthwith he began to haue a clearer sight, and at the length attayned suche perfitenesse therof, that he sawe all thinges clearely.
Blessed is he who hauing the iyes of his harte lightned by Christe, seeth euery thyng plainlye. Unto hym those thynges seame leaste, whiche vnto the worlde appeare greatest. Unto hym those thynges seme fowle and filthye, that make the goodlyest shewe vnto the worlde. Unto hym those thynges appeare greatest, whiche seme vyle and nothyng worth vnto the same. Whosoeuer thou be that art a teacher of the Gospell, despyse not the weakenes of them whiche are newe beginners in learning the phylosophye and doctrine of the gospell. At the firste time it is ynoughe for them to be brought out of ye towne, that is to saye, to haue departed from their olde synnes. Then must the doctrine of the gospell be straight wayes put foorth, and preached vnto them whereby their iyes maye be lightened: and first of all the rudimentes, and first principles of the euangelike perfeccion are to be taught, vpon the professing wherof, suche as entre into Christes religion▪ and be nouices of the same may receiue the sacrement of baptisme. Anone after, there muste be taught them a more secrete and pithy doctrine, whiche shall make them to see, and perceyue euery thyng clearly. These thinges shall the ministers of Iesus Christe doe. [Page] But Iesus himselfe wyll vouchesafe to touche the blynde mans iyes, with an hyd and secrete vertue, that he maye receyue his sight agayne.
And he sent him hōe to his house.After the Lorde had done this good dede, he had the man retourne home to his house, forbydding hym to tell any bodye what was done. As ofte as he commaundeth any fac [...]e of his to be conceled, he teacheth the priestes thereby howe they ought not to seke for any prayse and glorye amonge menne, yf they haue done any thynge well, and prayse worthy, in the ministracion of the ghospell. Agayne if at any tyme he commaunde his facte to be publyshed and tolde abrode, it is a monicion for hym that is healed of his synnes, bothe to knoweledge his owne filthynes, and also to displa [...]e and set out the goodnes of god, vnto whome onely he is a debtoure, for that he is chaunged, and made a newe man. Nowe to retourne into his owne house, is nothyng els, but after the time he hathe once receiued grace from heauen, not to forget what he was before, & to what inconuensence he shall fall agayne, yf he be not preserued thoroughe the grace and beneficiall goodnes of almightye God. If it chaunce him in his retournyng homewarde to cum into any towne, that is to say, among a sinful and a wycked multitude of people, whiche will rather laughe Christes religion to scorne, then beleue in Christe, there ought he not vndiscretelye to bable out the misteries of our fyrst profession.
Iesus sayde vnto hym: goe vnto thy house, and if thou enter into any towne, tell no bodye. He healed one before, whiche was bothe deaffe, and dumme. The same felowe heard the worde of the Ghospell, and spake redilye.
Nowe hathe he healed a blynde man, who notwithstanding his sight be good and perfite, yet is he commaunded to kepe sylence amonge vngodly persons & synners, forasmuche as when he is cum home, the thynge it selfe shall open the myracle to suche as knewe hym blynde. For there is a tyme when it behoueth a man to professe the mysteryes of the ghospell. Agayne there is a tyme when it is better to concele thesame.
Nowe maketh he a triall howe muche his disciples haue profyted ghostly, prouing whether suche thynges be done in them spiritually, as in other haue bene wrought corporallye, and by darke fygures. Therefore he departed from Bethsaida, & went in company with his sayd disciples to ye litle tounes belonging to the citie of Cesarea, surnamed Philippi. As he wente by the waie, he asked them what the people supposed of hym. For nowe after so manye myracles wroughte, euen the common sorte ought to haue conceyued some maruaylous great opynion of hym. Iesus was not ignoraunt what the common opynion was of hym: but his intente and purpose was, to shewe vs [Page lix] whiche is the true euangelike faith, that saueth the faithfull: & howe muche it di [...]ereth from the inconstante, and variable opinion of the common people. Whom (saythe he) do men saye that I am? The disciples answered plainly, as they had hearde. Some men (ꝙ they) suppose thou art Iohn Baptist, who is relyued again. Other some take the to be Helye the Thesbite, whose cōming was promysed by Malachy the Prophete. And agayne other there are, whoe thinke not that thou art Helie,Whom doe men saye that I am. but some other of ye olde Prophetes risen againe from death to lyfe. These were the opinions of those men, who as then, had the greatest opinion of him. For being themselues but men, they could suppose nothing of him aboue the state & condicion of man. They supposed hym to be a man of great excellencie, but as yet they beleued not howe he was Messias, the very sonne of God, and sauiour of the worlde. Yet was this a rudiment and first principle (suche as it was) of the euangelyke and christen profession, the mystery wherof, was not as yet to be disclosed to the common sorte. For it being once discouered, no man can be saued, saue he whiche beleueth that Iesu is the authour and originall cause of all healthe and saluacion. The well of ye euangelike saluacion, is a sure belefe on Iesus Christ, the sonne of God, inspired vs by the heauenly inspiraciō. And to wryng this belefe out of the Apostles, he sayd: The cōmon people, as I perceyue, are wauering in theyr fayth, hauing no constant opinion of me, and yet haue they a greater opinion of me, then such as sayed, I was nothing els but a Carpentours sonne: then such as said I was furious and madde, & sought me out to thentent to haue bounden me with cheines:But whom say ye that I am. thē suche as sayd, I had the spirite of Beelzebub. But what say you, who be of household, and of familiar acquaintaunce with me, & haue bene alwayes witnesses of all that euer I haue done, and taught? whom saye you that I am? Then Peter the chiefe professoure of the ghospell, made answere in all their names, and sayde: Thou arte that selfe same Messias long agoe promised of the Prophetes, the sonne of the lyuing God, by whō onely halthe & saluacion was promysed vnto the world. When the lord had greatly allowed this open cōfession of his, as inspired of God, and had geuen thereunto a worthy testimony of blysfulnesse, and pronounced it to be the foundacion of the churche and euangelike Citie, whiche no puissaunce of the deuell shoulde euer be able to shake: Then charged he theym strayghtly, that they shoulde in no wyse discouer what they knewe by thinspiracion of the father, before the time were cum. It behoued that the people should awaite for Messias and beleue that he should shortely cum: Howbeit as yet, it was not expedient to be knowē that Iesus was Messias. For thus was it necessary for one instruccion that glory should spring of base and humble estate. The disciples of an humain affecciō, abhorred the displeasures of theyr maister, muche desyrous to haue hym greatly estemed and taken for a ioly felowe of euery body. But it pleased the euerlasting wisedom to obserue the other order. Therfore Iesus began to teache them what he should suffer, before he would haue his greatnesse and excellencie knowen vnto the worlde. The sonne of manne (sayed he) of whome you haue conceiued so hyghe an opinion, muste suffer great reproche, many paynes and tormentes, be condemned as a felon, of the Scribes, priestes, and head men of the people: and in conclusion, be putte to a shamefull deathe, as an euyll doer, in somuche that among wordly men, it is not possible for any manne to be counted more vile, abiecte and desperate [Page] then he. But for all this, there is no cause why ye shoulde despayre.
Kepe stedfastly in mynde youre confession, whiche ye haue made before me. After they haue persecuted me to deathe, I wyll ryse and be alyue agayne, on the thyrde daye. And where as he had nowe and then before, sumwhat darkely monyshed them of the premisses, at this present he spake his mynde playnly, because it appered they coulde nowe awaye with suche communycacyon, sith they had geuen so noble a verdicte and sentence of theyr maister.
But for all that they coulde not yet abyde to heare any mencion of his death, although they shoulde thoroughe hope of his resurrection haue taken comforte agayne. The loue wherwith they enbraced Iesu, was great: but yet was thesame a very worldely loue, and an humayne affection. For as yet they had not receyued the holye Ghoste, whiche should make perfyte in them, whatsoeuer was vnperfyte.And Peter [...]oke hym [...] syde, &c. Wherfore when Peter hearde suche fell and cruell wordes of condemning, tourmentinge, and sleing, he was not afearde to take Iesus asyde, as thoughe he would secretly monyshe hym of some thinge whyche shoulde be for his weale, and profyte.
Forsoth this is mans wisdome, whiche oft [...]es studieth to go before the wysdome of god. Yea he was bolde to rebuke his lorde, as thoughe he had not bene well aduised for that he woulde dye, sith he might auoyde deth. And albeit he beleued he woulde be aliue agayne on ye third day, yet he thought it muche better for hym not to dye at all, then after deathe to reliue. This le [...]de tache of Peter, althoughe it proceded of a certayne harty loue towardes Iesus, yet dyd Christe openly, and sharply reproue, to thentente we shoulde learne in all thynges obediently to folowe the wyl of God, and not with our fonde iudgement, to go before his determinacions. It is not mans parte to take Iesu aside, and rebuke hym, for feare leste he doe, what he hath determyned to doe. But we ought reuerently to beseche hym, that he wyll vouchesafe to take and lead vs, whyther soeuer it please hym. Therefore because he woulde clea [...]e wede out of all theyr myndes, this naughty affeccion, he fyrste tourned from Peter to his disciples, and then beholdyng them (whome he knewe right well dyd not dissente in opinion from theyr spokesman, though he bolder, and more presumptuous then the reste, was not afearde to speake his mynde) he rebuked Peter agayne, of whom he was rebuked before, saying: Why lettest thou me Satan? That worde in the Syrian tongue, signifieth an aduersary: as who saye: Why doeste thou that art but a disciple, assaye to goe before thy mayster? Thou that art a man, attempt to go before god? folowe rather behynd. This is not mans busines whiche is now in hande. Thyne affeccion and loue is as yet a wordely affeccion: neyther sauerest thou of those thynges whiche are of god. If thou wylte be my disciple, it becommeth the to folow my deathe, and in no wise to hinder it. And not the alone (albeit chiefely thee & the other whōe I haue specially chosē) but also all ye will professe themselues to be my disciples.
[Page lx]When Iesus had thus spoken, he commaunded the whole multitude to be present with his disciples, leste any should suppose that those wordes pertayned onely to these specially chosen persons. And when they were nowe all together, Iesus spake vnto thē with an audible voyce, on this wyse: Many there be which do folowe me rather with feete, then by imitacion of lyfe. Neither do all men come to me for one cause or purpose. For some are enticed hither by the noueltie and straungenes of my miracles: some with the desire of bodely health, and other some by a greate desyre to heare my doctrine. But whoso wil be a true folower of me, yf he intend to be associate with me in blisse & glory, let thesame in the meane tyme dispose hymselfe to be my felowe or partener, in sufferyng affliccions, and death. Let hym vtterly renye himselfe, reseruing nothing vnto himselfe in thys worlde, but cleane renouncyng all thynges euen to contempt of lyfe: and finally let euery man take vp his crosse, and folowe me. Let not the disciple be ashamed to folowe his teacher, nor the seruaunt to folowe his maister. Neyther let any intende to come to glory by any other way or meane then that, by the whiche he shall se me goe thither before hym. Whoso thynketh that he hath in himselfe wherby he is able to attayne saluacion, shall perish. And contraryly, whoso distrustyng all his owne aydes, wholly putteth himselfe to my mercy, shall be saued. For it is not inough for my sake lytell to passe vpon landes, tenementes, parentes, wife, and children: but lyfe it selfe (for the preseruacion whereof manne forgoeth all that euer he hathe) must likewyse be forsaken.
Be ye of good comforte: that neuer perysheth whiche is geuen to me, no rather ye shall preserue that by losyng, whiche you shoulde otherwyse lose in dede by euill kepyng. Through faythe of the gospell, to all men is geuen lyfe euerlastyng. Therfore he that setteth more by thys present lyfe, then by the grace of the Ghospell, althoughe he seme for a tyme to wynne thesame, yet doeth he in very dede, lose it. For no manne can here prolong his lyfe beyonde the tyme appoynted. Albeit, to saye the truthe, neyther in the meane tyme, and before his deathe, liueth a manne in dede, excepte he liue well and vertuously. And after this lyfe (whiche to all men is very short and transytory) he shalbe condemned to euerlasting deathe. Nowe, whoso for my sake, and for that he is a stedfast professour of the gospell, putteth his life in hasarde of death, shall preserue it by me, whiche els should verely peryshe. Therfore, yf there be nothyng so dearely beloued of manne in this worlde, but he wyll be content to raunsome temporall life with the losse thereof, debatyng the matter with him selfe in this wyse: what shall it auayle me to haue house, landes, goodes, precious stones, wyfe and chyldrē preserued, yf my selfe peryshe, and shall not enioye that I am owner of▪ Though all these thinges be in safety, yet do they perishe to me ward, yf I fortune to dye. For what thing can be so dearely beloued and muche set by of man, yt is not to be contemned for the preseruaciō of lyfe?
If one woulde offer another as great riches and treasure as euer had Mydas, and Cresus, the beautye of Absolone, the Monarchy and empyre of the whole world, and fynally all sortes and kyndes of pleasures and therewith say: take these thynges, and dye: woulde not thother byanby refuse this offre made hym with suche condicion, and answere agayne? I loue my lyfe alone, better then all these thynges. Sythe, I saye, that euery manne doethe wysely consyder these thynges with him selfe, so ofte as there is any imminēt daunger [Page] of bodely lyfe, why do they not then more earenestly loke vpon, examyne, and waye the matter, whensoeuer it concerneth that lyfe inestemable? Nowe euerlasting lyfe is profered vnto thy soule: and wilte thou not exchaunge therfore the shorte, and wretched life of the body? especially sithe that euery manne shall another daye receiue his owne body agayne, restored to a more blessed life? All men must not of necessitie dye for the profession of the ghospel: but yet euery manne ought to be ready in wyll and mynde so to doe, to the intent, that yf the case requyre, they maye passe nothyng vpon corporall life, so that the lyfe of the soule may be saued. Whensoeuer the storme of persecucion aryseth, then must this crosse be taken vp. Albeit neither, euen when all thynges be quyet, and persecucion ceaseth, shall any manne be without his crosse, vnlesse it be counted an easy thing to renounce all naturall affections, with al worldly pleasures and inticemētes, to cut of the inordinate lustes of the flesh, to brydle excesse, to represse sensualytye and pleasure of the bodye, to subdue hastines, and lette passe reuengemente. For these thynges also muste euery manne doe, that wyll be my disciple, euen at that tyme, when the worlde is moste quiet, and without busynes. But trueth it is that the worlde shall with all maner of engynes ryse agaynste those whiche professe my name, and threten them with reproche, banyshement, imprisonment, tormentes, attayndour and deathe. For this is a naughtye nacyon, and shall euer haue in it moe reprouable, and naughty disposed persones, then good menne: among whom it shall be counted the greatest offence that maye be, to professe my name. And if any manne, the worlde being thus set, and bent against me▪ wyll be ashamed to confesse himself to be my disciple in this vngracious, and conterfeite nacion, where after shorte afflyction foloweth euerlastyng blysfulnes, hym the sonne of man wyll requyte, and be lykewyse ashamed to take hym for hys disciple, when he shall eftsones cum, not lowe, and contemned as he is now, but wonderfull and merueylous in the royaltye and glory of his father: not accompanyed with a fewe poore disciples, but enuironed with innumerable companyes of holy Aungels.
The .ix. Chapter.
THey shall not be partakers of this glory, who wyll not nowe suffre the infamy of my crosse. The Iewes loked for a merueilous kyngdome of the children of Israel which they supposed should begyn, assone as Messias was come, and therfore they coulde not beleue that Iesus was Messias, because he came so poorely, and lyke an outcaste of the worlde: and muche more wer they offended with the mencion of his passion and death▪ They vnderstode not how there wer two cūminges of Messias, ye fyrst which after the estimation of the world, was lowe and reprochfull, and another full of maiestie, and glorye, which shalbe in the ende of the worlde, to thenten [...] he [Page lxj] may ioyne vnto him his whole body, deliuered from all euils in the glory of the father: and throwe downe Sathan with all his membres, into the fyre of hell. He woulde that the daye of his latter cumming should be vncertainne to all menne: but yet woulde he haue euery man to be in a readynes againste the same. Therfore forasmuche as there were some among the people whiche by inward imaginacion sayde thus to them selues: when shall this tyme of glory cum which he promiseth? And peraduenture many of them beleued not that it should euer cum at all: Iesus stablished their wauering myndes with suche wordes as here ensue: Be ye ryght well assured of the thyng I told you, that the sonne of manne (whome ye nowe see humble and lowe, and very shortly shall see more abiect then all other) shall appeare in the fathers maiestie, with all his holy Angels, and chosen disciples. Neyther is that tyme so farre of. For there be some here in this companie,There be certayne among them that [...]a [...]de here. &c. whoe or euer they dye, shall perceiue that the kyngdome of God is already come with power.
Therfore let euery man make himselfe redy, to thentent he maye be founde worthy to be of the same kyngdome. These wordes that the Lorde spake, the Apostles themselues as then vnderstode not, because there was in them double vnderstanding. For after his death, resurreccion, and ascencion, and after the sending doune of the holy ghoste from heauen, then that vertue of the corne of musterdsede, that is to saye, of the Euangelike doctrine, began to shewe and putte furthe it selfe.
Nowe because the disciples should put no doubtes, but he woulde once perfourme what he promysed concerning the maiestie of his second comming, his pleasure was to geue them some taste thereof, and that before their death, so farfurthe as mannes nature was able to receiue or awaie withall. Wherfore after syxe dayes, Iesus toke vnto him three of his twelue specially chosen disciples, as the chiefe and worthyest persons: vnto whom his pleasure was to shewe this fight, because thei woulde make no wordes thereof, tyll the time were come that thei might lawfully disclose it. These were Peter, Iames, and Iohn. Them onely he toke awaye with him into a very highe mountaine. For thei muste be farre from all carefulnes of lowe and yearthly thinges, whome Iesu vouchesafeth to shewe suche a syght vnto. He dayneth euen in these daies to geue by secrete inspiracion, vnto certaine elect persones enhaūced to the mountaine of pure contemplacion, some taste, and syght of the euerlasting blissefulnes.
The people whiche abyde benethe in the plaine, knowe nothing therof, and if a manne tell them, they beleue not. When the Lorde, and his disciples were come to the toppe of the mountaine, fyrst of all they fell to theyr pray [...]rs. For prayer is the thynge whiche chiefly prepareth the iyes of the heart, [Page] and maketh them meete to beholde suche a sight.
And loe, as Iesus was in his prayers, the shape of his body was sodaynly chaunged.And he was transfigured▪ &c. For his face, whiche before semed not to diffre from the common physnamy of other, shone as bright as the sunne. Then did his clothes glister with whytenes, surmountyng the whytenes of the snowe: suche as no fuller can by any crafte make the like vpon clothe. Neyther was Iesus sene thus alone, but with hym Hely, and Moyses talkyng together. It was Moyses office to talke with God. And we rede howe Hely, was taken vp and caryed into heauen with a fyery charyot.And there appeared vnto them Hely as wt Moyses. Doubtles theyr communicacion with Iesu, signifieth the agrement of the lawe and the Prophetes. For the lawe shadowed and drewe out Christe with misticall fygures: and the prophetes shewed before by theyr prophecies, howe Christe shoulde come suche a one, and lyke in all poyntes as Iesus came: and yet the Iewes woulde not beleue. The matter wherupon they talked, was his gloryous death & departing, whyche he shoulde in shorte space after fulfill at Ierusalem vpon the crosse, so that here the mencion of deathe dyd lykewise assuage that excedynge greate pleasure, wherof mans mynde was in no wyse receyuable. Peter being raui [...]hed with this vnspeakable syght,And Peter answered &c. and therfore not well able to rule his affectes, brake theyr communicacion begonne of deathe, saying: Maister speake nomore of Ierusalem: Here is good beinge for vs. Therefore lette vs make .iii. tabernacles in this place, one for thee, another for Moyses, and the thyrde for Hely.
These wordes of Peter, partly proceded of the feare of death, whiche was depely soncken into his minde, & partly of the great pleasure he had in beholdyng of his sight, wherewith he was, as it were dronken. For lyke a man besyde hymselfe and rauyshed of his wyttes, he wyst not what he sayde. So great was the feare wherewith these mortall menne, not yet receyuable of ye diuine maiestie,And there was a cloude that shadowed them &c. were astonied. Therfore because they should not be ouercome with this passyng great bryghtnes, there arose a cloude whiche ouershadowed them, and tempred that vnsufferable light, so as they might awaie with it. This taste of the diuine maiestie, was geuen to theyr corporall iyes. There was also somewhat geuen vnto theyr eares. For there sounded out of the cloudes, the fathers voyce, being likewise full of maiestie, whiche sayde: This is my moste dearly beloued sonne, geue care vnto hym.
Nowe, howe for very shame dooe the Iewes to this present daye, speake agaynst Christ, sith bothe Moyses, and Hely, whiche are of greatest authoritie among them, beare hym wytnesse? sith the father (whom they woulde bee sene deuoutly to serue and worshyp) gaue by hys voyce,And a voice came. &c. the whole authoritie to his onely begottē sonne. The Apostles were delighted with this glory: but let hym that wyll come therunto, heare Iesu whan he exhorteth to the imitacion of his crosse. O Peter, doe not thou from henceforthe rebuke thy Lord: doe not thou go before Gods determinaciō. Thou heardest the fathers voyce, which said: heare him who is my dearely beloued sonne, as who say: hitherto you haue heard Moyses, & the Prophetes prophecying of Christ, they haue nowe played theyr partes. He is alredie cum whom they promysed. Hereafter geue no eare vnto suche as promise thinges to cum: but heare you him that is present, and speaketh my wyll and pleasure. No man shall speake truer thinges. Whatsoeuer disagreeth with his wordes, that vtterly refuse you.
[Page lxij]Anone as this voice of the father was hearde, all thynges were sodenly chaunged agayne into another shape and lykenes: for when they loked reūde aboute them,And sodainly when they loked rounde about. &c. like menne awakened out of theyr slepe, they sawe not one iote of al that euer they sawe before, saue alonelye Iesus, whoe was present with thē againe, hauing the selfe same shape that he was wonte to haue. He shewed them his greatnes onelye through a cloude, and they were not able to behold it. What would they haue done, if he had shewed them his very hyghnes and maiestie, euen as it is in dede? Therfore Iesus eftsones humbled himselfe to theyr lownes, and forsakyng the toppe of the mountayne, came downe to the reste of his disciples, and the multitude. Here remembre thou that art a preacher of the ghospell, howe muche more it becūmeth the to humble and abase thyselfe to the capacitie of the weake, the whiche wast once lyke weake as they be: & yf thou haue any hygh or excellent qualitye in thee, the same is Christes, and none of thyne.
As they were cummyng doune from the hyll, or ere they camme to the multitude, the Lorde Iesus forbad those three to tell any bodye what they hadde sene, tyll after the tyme that the sonne of manne were rysen agayn from the dead. Other heretofore when they were lykewise commaunded to holde their peace, did so much the more blase abrode those thinges whiche they were charged not to disclose. But these .iii. bycause they heard the fathers voyce saying heare hym. &c. did as they were commaūded, kepe secrete what they had se [...]e, insomuch that they disclosed it not to the residue of the Apostles before the time appointed. They wyste not what the matter meante: but yet they supposed there was some earnest cause, why Iesus woulde not haue it published vnto the people before his resurreccion were knowen. For what other good shoulde they haue done by tellyng it abrode, but made themselues a la [...]ghyng stocke vnto they faythles? Who woulde haue beleued it to haue been matter in dede, that Iesu had appeared in such wyse, syth menne shoulde se hym sone after putte to so muche shame and villany, and in conclusion suffer death vpon the crosse? But the disciples (whoe durst not after they had once hearde the fathers voyce, distruste the wordes of Iesu) not vnderstandyng what he meante by these wordes ensuing: When the sonne of manne shall ryse from death. &c. fell to reasoning the matter among themselues, and supposed verely that incō tinent after his resurreccion, the glory of that kyngdome shoulde begynne, whereof they had nowe taken a saye: howbeit there was a certaine scruple or doubt whiche made muche against them, and that was, because his death was at hande, the whiche he had ofte tymes warned them of before, promisyng he would relyue on the thyrd daye after thesame.
But they had learned of the prophecy of Malachy, howe Hely should come before the great daye of the Lorde. And because they coulde not assoyle this [Page] doubte among themselues, they moued the question to Iesus: Lord say they thou hast perfourmed thy promise: We haue seene the brightenes of the kyngdome of God.And demaū ded one of another. Therefore we beleue that after thy resurreccion, thou wilt cum in semblable likenes, and suche a one as thou diddeste whylere appeare vnto our syght. But what is the cause that the Scrybes, takyng theyr authoritye of the prophecy of Malachy, doe saye, that the same daye shall not come, vnlesse Hely the Thes [...]ite come before, to make the people in a readines agaynste the cumming therof, leste the Lord smyte al menne with cursyng? Certes Hely, whome we sawe with the in the mountayne, is not yet come. Neyther is there as yet anye thynge done by hym. Therefore, eyther the kyngdome of God shall not come byanby after thy resurreccion: or els there is an other sence and meanyng of the prophecy, then the Scribes doe teache. Unto this question of the disciples,He answered & sayde vnto them. the Lorde Iesus made a doubtfull aunswere, for that they were not as yet receyuable of the whole mystery hereof.
For abhorryng those thynges whiche pertayned a greate deale more vnto theyr saluacion, they dreamed onely vpon the glorye of that kyngdome, whereof they had taken a taste: perceyuinge not howe this is also the kyngdome of God, when the holy ghoste (the ghospell beeing sprede abrode and euery where preached) subduethe all the puissaunce, bothe of this worlde and also of oure ghostlye enemy the deuyll. That kyngdome beganne to appeare, what tyme the lame walked, the blynde sawe, the dumme spake, the lepers were clensed, and the deuils caste out. Nowe whan this kyngdome shoulde come, whereof they had a litle before taken a taste, the Lord would not haue them to knowe: yet to thintente they should more pacyentely take his deathe, whom they loued out of measure, he suffred them to dreame for a whyle, that the bryghtnes of the same kyngdome shoulde shortelye cumme, whereof there was a saye geuen in the mountayne. Therefore he temperethe hys answere so discretelye, that he approueth the prophecye, and yet dothe not altogether condemne the interpretacyon of the Scrybes, but only reproueth theyr vngodlye argumentacyon, wherby they concluded that the kyngdome of God was not yet come, because that same Hely,Helyas verely when he cōmmeth fyrst, restoreth. &c. whiche was promysed long agoe of the Prophete Malachy, had not as then appeared in the worlde. For nowe the spyrytuall kingedome of God (whiche thynge the proude Scrybes and Phariseis vnderstode not) began to come. Nowe was Hely after the mysticall vnderstandynge alredy come. Therefore Iesus sayde: bothe that whiche Malachy prophecyed of Hely, and also that whiche the Prophetes spake before of the sonne of man, shal come doubtles. You reade of Hely how he shall come before the great▪ and dreadfull daye of the Lorde, to tourne the hartes of the fathers, to theyr chyldren, and the heartes of the chyldren to theyr fathers, to thentent that the yonger sorte and posteritie, maye perceyue howe that is already come and perfourmed, whiche theyr forefathers and elders awayted for. Therefore this Hely goynge before, restore the all thynges, and amendethe whatsoeuer is not right, leste the Lorde come to the great mischief and vengeaunce of all men, if he fynde them vnprepared.And ye sōne of man as it is written of hym. &c.
But like as the prophecie of Malachy speakyng of Hely the forecurrour is true: euen so are the prophecies of other Prophetes like true, whiche foretell howe it shall cumme to passe, that the sonne of manne or euer he shewe hys maiestie, shall suffer many thynges, shalbe sette at naught, be mocked, and in [Page lxiij] conclusion putte to death. Yea, to saye the truthe, whatsoeuer was prophecied of Hely to cumme, is already accomplished, and fulfylled: the whiche thing beyng as yet vnknowen vnto the Scribes and Phariseis,But I saye vnto you y• Helias is cumme. I disclose vnto you my deare frendes. For Hely is already cumme, whoe shewed how the kyngdome of God was present, and moued all menne to be repentaunt for theyr former lyfe. And yet, this notwithstanding, they whiche boaste and crake vpon the perfite knowledge of the prophecy, knewe him not: And they whiche loued better theyr owne kyngdome then the kyngdome of God, delte by him, not as he deserued but as them lyked. For he camme accordyng to the prophecies of Esaye, and Malachy, crying in wildernesse how the great and terrible daye of the Lorde, was present, howe the axe was alredy put to the rote of the tree, and that euery manne shoulde spedely endeuour him selfe to auoyde the vengeaunce of God cumming. But this Hely (who openly without regarde of person, rebuked euery mannes vices) they despised, and put to deathe. Neyther wyll they more gently entreate Messias, then they haue done his forecurroure.
Hereby Iesus declared howe Iohn was Hely, not after the body, but after the similitude of spirite: who, whyles he neyther spared kynges, ne phariseis, was caste into prison, and beheaded. As they dyd by the forewalker, so wyll they doe by his Lorde: The same thyng wyll they lykewyse doe by those Apostles, that shall folowe hym. For whosoeuer hath sincerely preached that goddes kyngdome should cumme, thesame hath suffred many affliccions of the vngodly. And whoso syncerely preacheth y• it is already come, must nedes suffre the lyke. With these wordes Iesus called backe his disciples frō ye dreame of glorye, to the remembraūce of the storme that was to cum, and hanged ouer theyr heades, that is to saye, from pleasaunt thynges to necessarye.
In the meane whyle that they had thus commoned together, they were come into the sight of the people, at what seasō a great multitude, were gathered about the disciples, whome Iesus left beneath in the playne. He sawe also the scribes reasonyng ye mattier, I wot not wherupon, with his disciples. Now when the people had espyed Iesus vnloked for on theyr behalfe, forasmuch as he had preuely conueyed himselfe awaye with a fewe of his disciples, they were astonyed, and met him cummyng full and whole, and saluted hym.
Iesus was not ignoraunt what the scribes disputed on, but yet he asked what the mattier was where vpon they reasoned, to thentent that euery body might knowe what was done.And [...] &c. And when both ye disciples & the scribes helde their peace for very shame, the disciples for that they assayed to cast oute a diuell and coulde not bryng it to passe, and the other because that in the presence of the disciples they depraued the name of Iesu, as a thyng vertulesse, and of no efficacie: one of that multitude who ministred the occasion of the [...]asoning, shewed the whole matier euen as it was, vnto Iesu. Mayster, [Page] sayeth he, I brought hither my sonne vnto thee, who is vexed with a dumme spirite, of whome he is pitifully tourmented. For whensoeuer the spirite, teketh hym he dasheth hym agaynste the grounde, and then the childe fometh at the mouth, gnasheth with his teeth, and cryeth out, and all this whyle he pyneth and consumeth awaye, by reason he is thus vexed. Because thou wast not here I desyred thy disciples that they would chase awaye this spirite, and deliuer my sonne. They assayed to doe it, and coulde not.
When the lorde heard this, to shewe, that feblenes of fayth was the verye cause why the yonge man was not delyuered of the spirite, he makynge as thoughe he had been wrothe and in a fume, sayed: O faythlesse nacion whiche yet canst not by so many miracles as I haue done, be brought to belefe. Howe longe shall I lyuynge here in earth, striue with your vnfaythfull obstaclenesse? howe long shall I beare with you? when wyll you come forwarde in those thynges that be of the spirite? when wyll you beleue those thynges that you see not, syth you beleue not the thynges whiche you see with your corporall [...]yes? bryng hym hyther to me. And they brought hym vnto hym. That sinne cleaueth fast, wherunto the synner hath from his chyldehood accustomed. But after he was brought vnto Iesus, he was wurse vexed then he was before, by reason of the conflicte which arose betwene the spirite desirous to amende, and sensualitie tollyng and alluryng hym agayne, to his accustomed synfull lyuyng. For anon as the fiende sawe Iesus, he feelyng a contrarye power to his, tooke the younge manne, and soore vexed hym, insomuche that beeyng dashed agaynste the grounde, and rolled to and fro, he fomed at the mouth. This was a pitifull syght, to all the people. But it is a muche more pitifull syght when the sinner possessed with greuous su [...]es and of long continuaunce, is lykewyse vexed in soule. Howbeit there is no synne vncurable vnto Iesu.
The Lorde because the other shoulde also knowe in howe euyll case he was, asked his father howe long it was, since his sonne fyrste beganne to bee thus vexed: he answered againe, of an infante. And the spirite doth not onely, sayeth he, thus vexe hym, as thou seest, but also casteth hym oftetymes headlong into the fyre, and many tymes into the water, because to destroy hym. Here thou hearest a very sore and cruel malady tourned into nature:But if thou canst do any thing. &c. and therfore the father feared leste it had been vncurable. For he sayed moreouer. But yf [...]ou bee able to doe any thyng haue mercye on vs and helpe vs. He dyd well to desyre the mercy of Iesu, who could alleage no merites: howbeit thou hearest a waueryng faythe, when he sayeth: But yf thou bee able to doe any thyng. &c. That faythe Iesus refourmeth, saying: doubte thou not what I am able to doe. For yf thou couldest beleue, there is nothyng but strong and stedfast fayth may obteyne it. Assone as Iesu had sayed so, the father had better [Page lxiiii] hope and comforte then he had before, and declaring the great desyre of his minde with teares, and weping, sayed: I beleue lorde, and yf my belefe be vnperfite healpe thou my weakenesse.
In the meane season, the people came runnyng together on euery syde, to see this sight. When Iesus sawe they were come (for his wyll was to haue them all to bee witnesses of the miracle) then putte he furthe that almyghtie voyce wherwith he calletth to life again when it pleaseth him, euen the dead. He threatned the foule spirite to handle hym accordyngly, vnlesse he would incontinente departe, saying: Thou deafe and dumme spirite, I charge the to gette the out of the man, and that thou neuer from henceforthe enter into him again. Iesus is in a fume with the spirite because he may shewe mercye vpon the man: geuyng vs a lesson what we ought to doe in healyng of sinners. A man must so rebuke vice, that he may seme to loue the soule health of the person. And because we should knowe that man laboureth & speaketh in vayne, vnlesse Iesus speake with hym by his secrete vertue and power, the disciples commaunded the spirite to go out, but all was in vayne, because Iesus was awaye. He is awaye so oft as our fayth is colde and wauering, by the which fayth, his wyll is that we obtayne all thynges. What was doen at the emperious voyce of Iesu? By and by the spirite went out.
But to the entent it should appeare that he wente out agaynste his wyll, he cryed, and vexed the sely wretche very sore at his departure. For nowe laye he vpon the grounde for dead, in somuche that many sayed he was dead in dede. Thou seest here a figure of a penitēt person, and him who turneth from great and accustomed synnes, to amendemente. Nowe hathe the hatred of synne delyuered hym from synne: howbeit he is at the next doore to despera [...]ion, whoso both knowleageth his owne filthinesse, & also hath gods iustice in remembraunce. But yet lyeth he happily deade that is deade to synne. For then remaineth there nothyng elles, but that he begyn to lyue agayne to righteousenesse. And this benefyte geueth also our most bounteous sauioure Iesus without whome there is no safetie. He caught the felowe by the hande, and lifted hym vp as he laye in this traunce, and furthwith the same, who before seemed deade, recouered hys former strengthe: and throughe the benefite of Christe rose vp stronge and lustie. But vnlesse Iesu had nowe geuen hym newe grace to leade a godlye lyfe, it had been to no purpose that he was deliuered from the dyuell at the contemplacion of his fathers fayth.
Nowe heareth this deafe manne, whiche before had his eares stopped with worldely lustes agaynst the doctryne and woorde of the gospell. Nowe speaketh this dumme felowe, who before was tongue tyed & speachelesse by reasō of the passions, and wilfull pangues of the fleshe. Nowe is the same at rest and quiet, who before styred wt the furious rages, sumtime of sensualitie, and pleasure of the body, sumtime of ambicion▪ & desire of worldly aduaūcemēt, others whiles of wrath, nowe of enuy, nowe then of couetousnesse, was as [Page] it had been rauished and caryed by the constraynte of sum vncleane and violente spiri [...]e. All these thinges saw the Apostles, and saied nere a worde, for that they durst not interupt the lorde. The Scribes also helde their peace being now assured by the thing selfe, howe it was not by reason the name of Iesu was vneffectuall and vertulesse, that this felowe was no sooner ryd of the spirite, but for the weakenes of fayth. And as it chaunced vnto this yonge manne bodely, so chaunced it to the Pharise is spiritually. They were not healed of their sinnes bicause they beleued not the woorde, by the onelye v [...]rtue wherof, they mighte haue been healed. But when Iesus was cum into the house, the disciples now beyng with him alone, asked him what was the cause why they could not cast out the deuyl, syth they had afore cast out so many in his name. For they were disquieted in mynde, with a certayne humayne carefulnes, leste they had vnwares offended the Lorde, and by that meanes loste the power, whiche he once gaue them to worke miracles.
Iesus who is not wont to take awaye agayne, what he hath once geuen, but to encreace the same (yet wyll not he haue his gyftes negligently kepte, and after a rechelesse sor [...]e: and nowe hath he sufficiently declared, in the father of hym that was healed, how weaknesse of fayth was the only impediment why the deuyl wente not forthe, the whiche faythe was not as yet so strong in the disciples, as it ought of congruence to haue been) Iesus, I saye, aunswered, that there was a certayne speciall kinde of dyuels, which coulde not otherwyse be expelled, then by praier, and fastyng. For these be the two engynes which are of moste force agaynst wicked spirites. For by prayer, the strength of fayth is renued and quickned, as it chaunced vnto the yonge mannes father, who sayed Lorde helpe my vnbeliefe: And by fasting bycause it contayneth a certaine forbeatyng of all carnall pleasures, the rebellion of the fleshe is subdued. He muste haue a cleane spirite himselfe whoso goeth about to caste out vncleane spirites of other. Iesus and the thre disciples, were newly retourned from prayer. The reste of them kepte compaynie with the multitude, and dyd neyther faste, ne praye, and for that cause were not able ynoughe, to caste out a dyuell whiche had so faste holde, and was so familiar. The more the trust of our selues encreaseth in vs, the more the power to worke miracles decreaseth: The more the power of the fleshe is mortified in vs, the stronger is the holy goste by whose onely power, soule spirites are expelled. We muste therfore ofte tymes praye that the strength of fayth may in vs be encreased: we muste also mortifie our fleshe continually, to thentent that the spirite of Iesu Christe may liue in vs. To be shorte, Christe doethe nowe prepare his disciples againste that houre when they shall be commaunded to watche, and praye leste they fal into temptacion. But because they toke a nappe after supper, the weake fleshe had the vpper hande.
These thinges doen in maner before rehearsed, Iesus beyng accompaignied with his disciples, began to take his iourney to Iewrywarde, who pryuily, and as it were by stealth, passed through the countreye of Galile, not because he feared death (whiche in dede he moste feruentlye desyred) but lefte he should haue semed to prouoke the priestes, and Phariseis to cōspyre his death before the tyme appointed. This outwarde apperaunce of feare shewed he, because he would cleane delyuer his disciples from all feare, and also declare the weakenesse and frayltie of the nature whiche he had taken vpon hym. As he went by the waye, he repeted vnto them thesame thing whyche they had diuerse tymes hearde hym speake of before. For he sayed as foloweth: That must nedes cum to passe, whiche I haue so oft tymes told you: the sonne of man shalbe delyuered into the handes of men to be taken, condemned, mocked, scourged, and slayne▪ You must make your selues readye in mynde against the cumming of these thinges, whiche vndoubtedly be at hande. But it is vnpossible for any of you so to doe, vnlesse thesame be free from all worldly affeccions, and be also stablished with the strength of the spirite. I knowe that the mingyng of death troubleth you very sore. But you must be of good comforte, and take mennes hartes vnto you. I wyll not long forsake you. For I will be aliue agayne on the thirde daye. The disciples were so dull, and feble wytted, that they vnderstoode not these wordes (not withstandyng they were plainly spoken) supposyng there had been sum darke mysterie in them, because it came to theyr remembraunce, how they had been sumtymes before deceiued with suche figuratiue manour of speakynges, as when they were commaunded to beware of the Phariseis leuen. Neither could they yet conceiue in mynde the misterye of the crosse, nor gesse for what purpose he would be slayne, yf he would soone after his death relyue agayne, syth that he who canne relyue when hym luste, can also yf it please hym, not dye at all.
Therfore albeit they were greatly offended with these woordes, yet durste they not aske hym any question,And wet af [...]ayed to aske him. &c. feared with them sample of peter, who to his displeasure, questioned with the lord herein. For they heard Christe say vnto hym: Go after me Satan: They yet sauoured of the worlde: for goddes determinacion was to be reconciled to mankynde (pardoned of all his offences thorowe fayth) by the sacrifice of an vnspotted lambe. The disciples dreamed vpon a certaine worldly kingdom, and therfore as they trauayled by the waye, they fell a reasoning among themselues, who shoulde haue the prem [...]nence, and vpper hande in the kyngdome of God, whiche they hoped should very shortly begyn. They sawe a litle before, howe the three disciples were preferred afore the reste in goynge vp to the Mountayne: they sawe howe Peter had the preeminence when the keyes of the kyngdome of heauen were deliuered, and yet sum of theym were his auncientes, yea and besydes that kynne vnto the Lorde.And he cam to Capernaum. &c.
When they were cum to Capernaum, the Lorde asked them aparte what was the matier whereupon they reasoned secretlye betwene themselues, as they went by the way. But they holding theyr peace, and ashamed to make hym an aunswere (for they knewe well that he being the authour of [Page] all modestie and humblenesse of mynde, would disalowe this theyr ambiciousnesse) Iesus because he woulde cleane wede oute of theyr myndes, this moste damnable and naughtie affeccion: sate him downe as one that woulde teache sum earneste mattier with authoritie, and commaunded theym all twelue to cum vnto hym, and then sayed: If any of you desyre to be the fyrst or chief man in the kyngdom of heauen, the same shalbe laste, and seruaūt to all: so far wyde is it, that the kyngdome of heauen ought to be estemed after this worldly kyngdome. And anon, because he woulde the depelye [...] fasten this doctrine in their myndes, he called vnto hym a litle childe, and sette hym in the myddes of them. And when he had embraced hym, signifying therby howe muche he defyed proude persons, and loued suche as are humble and meke in spirite, then sayd he vnto them: Do you see this lytle babe? what is more abiect and vile, after the estimacion of the worlde? yet they that are suche in humblenesse of minde, simplicitie, and godly lyuing, as this is in age, those doe I set moste store by. For reason wyl that I loue them best, whiche be lykest vnto my selfe. This prerogatiue is not estemed by riches, reuenues, power, statelynesse, and violence. For suche as haue these thinges, as they moste resemble heathen princes, euen so are they highliest estemed of thesame. Lyke as earthly kynges beleue that they are eyther honoured, or dishonoured in theyr great estates: so in this Euangelike kyngdome I thinke my selfe to be eyther honoured or dishonoured in suche lytle babes, whome the worlde setteth naught by because of their innocencie, simplicitie, and humblenesse of minde. If you know any to be more humble and low then I am, hym counte ye for the chiefe manne in the kyngdome of heauen. But yf ye fynde none, then take you me for the very soueraigne: And as euery man moste resembleth me in con [...]mning of those thinges, whiche great men sue for in princes courtes, so iudge you hym to be the moste soueraigne persone. Therfore whoso receyueth one of suche litle babes, in my name, the same receiueth me. For it reioyseth me to be receyued in those, whom I loue as them that are lyke me. Agayne, whoso receyueth me beyng lowest of all men, after the estimacion of the worlde, receyueth not me, but hym that sent me. For as the maister is honoured or dishonoured in the scholers: so is the father lykewyse dishonoured or honoured in the sonne.
By these wordes, Iesu toke not awaye authoritie from suche as be prelates, and haue the charge or ouersyght of the Lordes flocke, but plucked out of the disciples myndes, all desyre of worldly auauncement. For the lownesse of this sorte of lytle ones, is not estemed after the quantitie and strength of the bodie, but after the humblenesse of suche a mynde as claymeth nothyng in this worlde that is highe, nor trusteth anywhit to his owne strength, but with syncere fayth hangeth vpon Christe.
By occasion of these wordes, there arose an other doubt among the disciples, the whiche Iohn propouned in this wyse: Mayster (ꝯ he) when thou [Page lxvi] sentest vs out to preache the kyngdome of God, we sawe a certaine felowe caste out diuels in thy name, and yet was thesame neyther of the numbre of the twelue, nor of the seuentie, whome thou dyddest afterwarde chose, and sende out, nor none of all the disciples, whiche folowe vs. Wherfore hym, as one of an other secte, and none of thy felowship, we forbad: but whether we dyd well or no, we wot not. Iesus answered: Forbyd ye none suche as are in any wyse good to sprede abrode, and preache the ghospell. For you must not be disdainfull in receyuing of those, whiche goe aboute, by what endeuoure soeuer it be, to auaunce the worde of god. You must not consydre whether he folowe me as a disciple, but whether he preache my name. If he cast out diuells by callyng vpon my name, he cannot lyghtelye speake yuell of me. And yf he so doe, then will the thing it selfe reproue him. For it shall be said vnto hym: howe darest thou for very shame backbyte that name, whiche thou hast proued mightie, and effectuall in working of miracles? Therfore do ye not vpon light occasion suppose him to worke for a naughtie purpose, whoso doeth a godly dede. He that resisteth not the ghospell, in this poynte furthereth it, because he aydeth not them, whiche take part against the same. Whosoeuer is not againste you, maketh for you. This newe doctrine must beeset forth whensoeuer occasion serueth: but with what synceritie of mynde it be promoted, it is no mattier to you, so that the preacher doe by any manour of meanes further the busynesse whiche you goe about. For not onely they shall be rewarded for furtheryng of the gospell whiche shall caste out diuels in my name, but they also who according to theyr abylitie, will put theyr helpyng handes neuer so litle to the aduauncyng therof. For whoso wyll geue you euen but a cuppe of colde water in my name, that is to say, in respect that ye are my disciples, and doe my busynesse, be you right well assured, thesame shall not lacke his rewarde.
Againe if any shall chaunce to let them, by whome the ghospell is aduaūced (truly it is aduaunced not by those whom the world counteth great, but by litle ones, simple persons, vnderlinges, and men of no reputacion) if anye, I say, offend any of these litle ones who haue reposed theyr affiaunte in me, so true is it that he shall not auoyde punishment, that he shoulde be muche eassier punished, if there were a mylstone tyed vnto his necke, and he cast into the sea. The princes of this world cruelly punishe suche, as let theyr deputies to put those thynges in execucion, whiche they haue commaunded to be done. They hange them on a ieobet, and also many tymes quarter them, or cast them downe headlyng from sum high rocke, or els drowne them in the sea with a stone tyed vnto them, for cumming vp agayne: so true is it that they will not haue theyr great men offended, whom they vse as ministers of their [Page] tyrannie, that is to say to oppresse the people. But God wyll muche greuouslyer punishe suche as will let his litle ones (whom he would to haue the handelyng of thaffayres of the heauenlye kyngdom for all mennes saluacion) that they cannot put theyr kynges commaundementes in execucion. For albeit they shall seeme for a tyme so to doe vnpunished: yet at the leangth shall they not escape the punishment of hell. The tyrauntes of this worlde could inuent no kynde of deathe comparable to that punyshemente, whereby bothe bodye and soule shall seme to dye with continuall tourmentes, and yet neuer can dye. Therefore studye you not howe to be reuenged. Doe your businesse, and God shall punishe those that will let you.
Nowe if there aryse anye lette and impedimente, not of any persecutoure, but on theyr behalfe, whiche appeare to be your frendes, there oughte nothynge to be so deare vnto you,Wherfore yf thy hand hynder thee &c. that the loue therof maye cause you to leaue of the ministracion of the gospell. Admitte it be thy ryghte hande, that is to saye, thy father or verye nere frende, whome thou canste not spare: put case it be thy ryghte eye, that is to wete thy welbeloued wyfe, and swete children: Admitte it be thy foote, that is to saye, thy seruaunt, or factour, whose seruice thou canst not lacke for thexploiture of suche affaires, as thou hast to doe in this worlde. Cut of thy hande, plucke out thyne iye, chop of thy foote that hyndreth thee to doe the busynesse of the ghospell. If thou canste brynge with the to the euangelike saluacion thy father, thy mother, thy brethren, and thy systers, doe it. But yf the tender affeccion thou bearest towardes them, withdrawe the from the ministracion of the ghospell: and againe if it shoulde so come to passe that whiles they refuse to be saued by thee, thou shouldest also perishe, and be damned with them, then cast awaye naturall affeccion, and let the charitie of the gospell ouercumme the charitie of māne: doe thesame thing in perill of thy sowle, that thou woldest doe in the ieoperdie of thy bodie. If thou were at suche an exigent, that thou shouldest eyther be slayne, or els thy life be saued with the losse of thy hande, thou wouldest not sticke in this case to choppe of thy hand and so with the losse of one membre, were it neuer so necessarie, to redeme thy lyfe. It were a thyng more to be wished to attayne saluacion with thy parentes, and frendes by the ghospell: but if that can not be brought to passe, then is it muche better for the to forsake thy parentes (who doe not onely refuse to be saued themselues, but also goe about to bring thee to lyke confusion) and so to enter into lyfe euerlasting, as a man would say, maymed, then with thy sayd parentes, and frendes to be cast in to hell, that is to saye, into fyre whiche can neuer be quenched. There the worme repentaunce that gnaweth the conscience of the wretched creatures, dieth not. For they liue onely to theyr tourmente and payne. There the fyre wherwith the damned soules are tourmented, is neuer put out. There shall bothe thy parentes and thou repent, but to late, and in vayne: thou, for that thou folowedst theyr vnlawfull affeccions to thine owne damnacion, and they because they would not be aduertised by the, when thou exhortedst them to saluacion. Neither shall their calamitie helpe the, nor thy torment any thing release or diminishe theyr payne. Moreouer, the damnacion of the parent that would not be saued, shall not be layed vnto his charge who hastened to doe the busynesse of the gospell. Lykewyse after this manour cut of thy foote, consydering with thy selfe that it is better for the to cūme halt and lame to lyfe euerlasting, [Page lxvij] then with whole feete to be throwen into hell, where neyther the fyre canne be quenched, nor the worme dyeth.
There is nothyng dearer to man then his iye,And if thy foote be an hinderaunce &c. nothyng more pleasaunte, then wyfe and chyldren. But if thou be brought to this strayte, that eyther thou must nedes for theyr pleasure forsake the ghospell, and be damned with thē: or els forsake them, then whome (as touchyng worldly affeccion) there is nothyng more deare vnto the: in this case stycke not to plucke out thyne iye, and caste it awaye: reckening it to be muche better for the, to enter with one iye into the kyngdome of heauen, where there is lyfe eternall, then to haue both thyne iyes whole, and with them to be throwen into the fyre of hell. Lette not here the wepyng, and waylyng of thy wyfe, nor the swete wordes of thy children, any whit moue the. They are fooles to wepe because they are forsaken, sith they myght haue folowed the if they had would. All worldly affeccions muste be set aside, when goddes commaundement compelleth it so to be. All losses of corporall thinges ought to be counted for gaynes, whensoeuer euerlasting lyfe is to be purchased. It is no delicate and pleasaunt thing to professe my name. Persecucions, and worldlye affliccions shall arise on euery syde which maie withdraw you from your purpose. But suche as take in hand the ministracion of the gospell, muste vanquishe all these thynges. He that will be a mete ministre or preacher of the euangelike doctrine, muste wholely yelde him selfe to the will of God, to thentent he maye in no wise, neyther for feare of persecucion, nor by reason he is corrupted with any enticementes of fleshely appetites, swarue from the pure veritie of gods worde, and the gospell.
For as no sacrifice after the lawe of Moyses is lawfull saue alonely that whiche is salted eyther with fyre or salte or els with both: euen so whosoeuer will professe the phylosophie and doctrine of the ghospell, muste nedes be pourged with fyre from all worldly affeccions, and be also poudred with salte, that he maye in no wyse be corrupted with the infeccion or contagiousnesse of yuell menne. Worldly wysdom is vertulesse and vnsauoury, and neyther preserueth him that hath it from worldlye corrupcion, nor yet is of force to preserue other. Nowe must the teacher of the gospell, doo both: that is to saye, bothe fynde the meanes that he be without corrupcion hymselfe, and also take awaye thesame from other. This canne neither be done by the phylosophers wisedome, nor by the Phariseis doctrine, but only by the vertue of the euangelike philosophie: whiche with the tartenesse of truth byteth awaye, and consumeth what thing soeuer is in man in daunger of corrupcion. The same thyng doeth also that fyre of the spirite of God, whiche lykewyse consumeth all carnall affeccions, and purgeth mens soules therof, yea, and in manour transformeth into God, what thing soeuer it hathe once caught, in so muche that they whoe were before tyme entangled with the cares of worldlye vanities, are nowe (thesame vtterly contemned) all together rauished with the lone, and desyre of heauenly thynges. Whoso is seasoned with this salte, can by no manour of inticementes be corrupted, and fall from the puritie of the spirite of the ghospell. He that is pourged with this fyre, will despyse [Page] whatsoeuer the persecutoure can threaten him withall.
There is nothing better then fyre yf a man vse it aright: nothyng more profitable then salte.Salt is good. &c. But yf the fyre be colde, if the salte be made vnsauery, and vertulesse, what then remaineth to season the vnsauerie, and symple people with all? If they that professe the spirite of the gospell, frayed with the threateninges of menne, doe forsake theyr profession, and for feare of displeasure, feede and vpholde with theyr flattery the folye of princes, whome theyr dutye had been boldely to rebuke, what hope then remayneth? If suche as professe the salte of the gospell, doe not only not heale the corrupte affeccions of other with the tartenesse of truth, but also fall themselfes for theyr parentes and frendes pleasures, and because to obtaine earthlye vanities, from the hope of the kyngdome of heauen, and winne hell, expouning and wrestyng the doctrine of the gospell (whiche is the greatest offence of all) after thaffeccions, and lustes of man: What then is there left to season mannes folye with all? sithe that both thei who ought to haue been the seasoners, are theim selues corrupted, and the thyng is also tainted, whiche onely was left in the worlde to bryng it at one time or an other to amendement.
Haue ye salt in your selues.Therfore to thentent you maye bothe ouercum cruell persecucions, and also contemne all wordly affeccions for the gospels sake: and to thentent also you maye bothe prouide for your owne soule healthe, and bryng as many as maye be to saluacion, lette eche of you haue in him the falte of the gospell. Lette there be peace, and mutuall amitie among you. Salte shall make you without corrupcion: and concorde, stronge and myghtye. Whereas variaunces do raygne, there is not the salte of the gospell. Where as the vice of ambicion is, there is neyther peace, nor salte. Therfore the philosophers be at contencion and braule one with an other, because they haue not this salte. For this cause also the phariseis cannot agree with the Saduces, & the Herodiās, because they all corrupted with naughtie affeccions, lacke the salte of the gospell. Your doctrine shall season the folye of the worlde, yf the people perceiue nothing in your affeccions, that is corrupted and rotten eyther by desyre of glorye, loue of money, gredinesse of reuengemente, feare of death, desyre of lyfe, or to be short, by any other worldely affeccion: And if they also perceyue that lyke as your lyfe, and doctrine shall agree, so in semblable wise you wyll agree one with an other. Undoubtedly you shall agree, if you vtterly abandonyng all ambicion (wherwith suche persones are attached as desyre to rule and play the lordes in this world) do syncerely preache, and teache other, the heauenly doctrine whiche you haue receiued of me.
The .x. Chapter.
AFter the Lord Iesus had with such lessons sufficiētly prepared the mindes of his disciples against ye storme that was at hand, he departed oute of Galile, and went into that parte of Iewry which lyeth beyond Iordan, wheras Iohn first taught. Now was Iesus so much renoumed in all places, that he could no where be hid. Therfore anon as he was cummen, the people came flocking hither in like manour as they were wōt to doe in other places. Neyther was he at any tyme wery of doing all men good, of curyng theyr bodyes, of enstructing theyr sowles. There lacked not here the phariseis, euery where one manour of menne, and like themselfes. The multitude sought for health, and were desyrous to heare his doctrine: but the other desired more to take hym in a trip, then to be healed: to proue him, rather then to learne. And whiles they so did, they coloured their maliciousnesse with a visure of holynesse, and cloked theyr disceitfulnesse with a pretensed desire to learne. Oh wisdom vnapte to receiue doctrine. They came to Iesus with bodie, whome they were farre from with mynde. They put forthe vnto hym a captious question, saying: What is thyne opinion, our Maister?Is it law [...]ful for a mā to put awaye his wyfe? &c▪ Is is lofull for the husbande to forsake his wife? This captiouse question deuised they among themselfes, trusting thend would be, that answering therunto he shoulde be driuen to graunt eyther one inconuenience, or an other. Before, he pronounced those blessed, who gelded themselfes for the kingdom of God. Therfore if he being a fauourer of chastitie had now giuen sentence that it had bene leful for a man to cast of his wife because to mary a new, as the Iewes vsed communely to doe: thē should he haue semed to haue taught cōtrary doctrines. Againe yf he had answered that it had bene [...]no wise lefull so to doe, then would they haue layed against him howe he had made the law of none authoritie, whiche geueth the husband libertie to put away the wife: The lord because he would take these crafty felowes in theyr owne craftinesse (for they prepared a snare for him out of the law) asked thē agayne: what nede you to aske me this question, synce yourselfes do professe ye knowleage of the lawe? What cōmaundement hath Moyses giuen you touching these matiers? They answered: Moyses suffered the husband, yf there were any thing in the wife yt offended him, by & by after a libel of diuorcemente geuen vp, to put her awaye, and mary an other, if it pleased him so to doe. The Phariseis did so interprete this sufferaunce of the lawe, as thoughe those men dyd very well, who for euery trifling cause, woulde be diuorced from theyr wiues, & marie agayne not vnderstāding the mind of the lawe maker, whiche they might haue perceiued by the beginning of the boke of Genesis. Iesus therfore sayd vnto them:And Iesus answered & sayd. &c. In that Moyses gaue you this libertie to forsake your wyues, he fauoured not diuorcement, but suffred the husbandes to doe, what carnall desyre and sensualitie moued them vnto, and would rather permit the lesse yuell, then open a wyndowe to more greuouse enormities. He would rather suffre vnlawfull separacion, then manslaughter, poysoning, or [Page] detestable murthering of wyues. For he knewe the hardnesse of your hartes: vnto the which vice, this thing was geuen as a remeadie, lest greater mischiefe shoulde haue ensued. But in paradise before the nature of man was fallen to this wickednesse,But at the first creaciō God made them. &c. matrimonie was not so instituted, yt diuorce should be made at the sensuall will and pleasure of the husband: but for euer to continue betwen man and wife, and neuer to be dissolued. For at the first time god ioyned one to one, that is to saye, man to woman: betwene whome he would haue so great loue and charitie to be, that no separacion might chaunce. For this cause, saith he, a man shall leaue his father, and his mother, and sticke vnto his wyfe, and they bothe shall becum one fleshe, so that being now conioyned in bodie & soule, they are no lenger two persons, but one, to thentēt there maie be a mutual participacion of weale and woe, betwene them. These wordes plainly declare that God was not pleased with diuorce, els would he disanull his fyrst ordinaunce. But Moyses permitting diuorce besydes the will of God, prouided for a seasō for ye hardnesse of your hartes: supposing aduoutry to be a smaller offence then murthering of wiues. If this gentle permission of Moyses do please you, know you also the cause compelling hym to geue you this libertie. Therfore what god himselfe hath so conioyned at the begynning, yt it shoulde alwayes continue vndissolued, let not man parte asunder. Put awaye the hardnesse of your harte, & then shall there be no nede of diuorce: then shall separacion of manne, and wyfe, haue no place. With suche a sobre, and a discrete answere Iesus defended goddes commaundement, and yet neyther condēned Moyses, nor minished the prayse of chastitie, nor finallye brought himselfe in daunger to be taken in the phariseis snare, but rather snarled thē with theyr owne grinne, who came purposely to entrap him. But after he, & his apostles were cumme into the house, and they being with him alone had asked his opinion herein, then did he more plainly condemne diuorcement. Whosoeuer, saith he, putteth awaye his wife, and marieth an other, committeth aduoutrye to herward. Agayne if the wyfe forsake the husband, and marye an other, she committeth aduoutrie to her former husbandward. For it is not mete for christen men to be so hard harted, that they neyther can awaye with theyr wiues condicions, nor wyll by faire meanes correct them when they doe amisse, but for euery tryflyng cause conceiue displeasure against them, and ymagine theyr death, except they departe, and get them away. This is a Iewishe minde, whiche my disciples must in no wise haue. The Iewe putteth awaye his wife for stenche of breth, for blearnes of the iyes, or for any such like fautes, whereas among christen men, there is but one cause onely, whiche dissolueth wedlocke, and that is, the breache of the fayth, & promise of matrimony. For that wife whiche hath letten an other manne haue the vse of her body, is nowe no longer a wife, although she be not yet diuorced: and that husbande whiche hath letten an other woman haue the vse of his body, is nowe before any separacion be made, no more an husbande. As fyre is not fyre vnlesse it be hotte, so wedlocke is not wedlocke excepte that of two be made one. There cannot be one fleshe made of thre, or fower.
When he had spoken these wordes, there were certaine persons cum thyther, who had brought vnto him yong chldren, to thentent he shoulde lay his handes vpon them, and blesse them. They sawe howe diseases wer put away by vertue of his touching, and therfore beleued they that thesame touching should also be good and holsome for sucking chyldren againste manye suche inconueniences as this weake and tender age is wonte to be indaungered with. The disciples supposyng it not to be sitting that theyr Lorde, for somuche as he was occupied about waightier affaires, shoulde be weryed with suche triflyng matters, kept awaye the children that they coulde not approche hym, and further rebuked suche as brought them, as though they had disquieted him with their importunitie. Uerilye a litle before he praysed lytle babes vnto them.Suffre the children to cum vnto me. &c. Therfore when he perceiued howe they would not suffer the children to cum vnto hym, because it was out of theyr remembraunce what he had said before of suche little ones, he put them vnto silence, saying: Suffre ye the chyldren to cum vnto me, and kepe them not away from my touchyng. For vnto suche belongeth the kyngdome of heauen. Those haue in them an ensample of innocencie and simplicitie, after the patarne wherof, proude malicious persones must be forged a newe, yf they desyre to be admitted into the kyngdome of heauen. Let no man thinke that these are to be set naught by, for theyr weakenes or symplicitie. This one thyng I assure you of: Unlesse a man be borne agayne, and all wilynesse, couetousnes, ambicion, hatred, wrath, desyre of reuengement, and enuy, put awaye, becum suche a one in minde, as these are in age, he shall not be receyued into the kyngdome of heauen. And to thentent he might the more commend vnto all men simple innocencie, he toke eche of them in his armes, and layed his handes vpon them euerychone, and blessed them: teachyng hereby howe Bishops ought to disdayne the simple vnlearned people, nor any other be they neuer so bery vnderlinges, or abiect persons after the estimacion of the worlde, but cherish thē in euery be halfe til they cum forwarde to a better state of perfeccion. And aboue all thinges we ought to desyre the Lord Iesus, that he will vouchesafe to laye his holy handes vpon suche persons, and blesse thē. He will vndoubtedly geue vnto little ones wilinesse, wherby they may escape the diuels snares. He will geue them a tongue that goddes prayse maye be made perfite by the mouthe of infantes and suckelinges.
Nowe when these thinges were done in the house, and he gone forthe into the waye, then came there vnto hym a certaine yonge spryngalte, bycause that after childhode was commended, this age shoulde lykewyse [Page] be called from good beginninges, to thinges of hygher perfeccion. He fell doune at his feete, and sayed: Good maister, what shall I doe to purchase me eternall lyfe? The askyng of this question, smelled sumwhat of that vice, wherwith all suche are attached, as stande in theyr owne conceipt.
But gentle teachers are wonte to wynke at this fa [...]te, yf it be meane and tollerable for the great hope an lykelyhode that is in this age to cum forwarde. For he desyreth not so muche to be taughte of the Lorde, what he ought to do, as to be praysed for the thinges he hath already done. And he calleth hym good,why callest thou me good? &c. whom he beleueth to be nought els but a man, as who saye, that man had any good thing of hymself. Therfore Iesus, as though he were offended with this arrogant name, saith vnto him: why doest thou call me good? This name is farre aboue the state and condicion of man. For there is none verily good saue god alone. For this cause, as he is an arrogāt person, whoso taketh this name vpon hym: euen so he that geueth the same vnto man, geueth hym more then it becummeth hym to do. With this proheme Iesus discouraged the yong man whiche in his owne conceipt thought himselfe not muche vnworthye to haue this goodly title, or name geuen hym: & forthwith asked him this question: knowest thou the commaundementes? Then to hym demaunding what they were, he answered, recityng these common commaundementes folowyng, for keping wherof the Iewes chalenged the praise of goodnes and iustice. Thou shalt not commit aduoutry: thou shalt not kyll: thou shalt not steale: thou shalt not beare false witnesse: thou shalt not begile thy nighbour: honour thy father and thy mother. Here this yong man hopyng to haue bene greatly commended, answered agayn with a glad and ioyfull hart: Maister I haue euer kept all these, since I was a litle child. Iesus beholding his great towardnes (for he cloked not the matter: nor dyd not, as the Phariseis, of a naughty mind, or proude stomacke stand in his owne conceipt) Iesus, I say, signified yt he was delited, euen with thonely endeuour of this age. Therfore he made semblāt that this godly affecciō of his, albeit it was vnperfit, dyd neuertheles highly please hym, who as it were, embraced ye great li [...]elihode he espyed in hym to profit & cum forward in ye doctrine of ye gospel, (for as that age seldō applyeth Godly lyuing, so [...]s ye study therof right cōmēdable in ye same) teaching vs hereby, how we o [...]g [...] not in any wise ouer sharply to rebuke yong folkes, in whō we see any inclinatiō to theuāgelike & christē godlines: and by that meanes cause thē to withdrawe theyr yong & tender mindes frō the gospell, as sum ouer wayward schole maisters are wont to doe, which by reason of their crueltie & toughnes, be wont to teache good wittes to hate learning: but with all ientilnes to set them forward, and bring them to better thinges commending their diligence, but yet neuertheles shewing thē with all what they must endeuour thēselfes to attain vnto. Thē Iesus tēpred ye gladnes of this yōg man, who reioiced ouertimely, saying: That thou hast obserued these thinges, I cōmēd the. But perfite righteousnes stādeth not, as thou supposest,One thing thou lackest &c. h [...]rin. Thou lackest yet one thing. Thē to him merueiling, & as [...]ing what yt should be, the lord answered: returne home, & make sale of all that euer thou hast▪ and deale ye money which thou makest therof, among poore folkes. Thou shal [...] not lose such do [...]es, but for earthly possessiōs, horde vp great treasure in heauē. And being lighted of thy burden, & fre from all encumbraunces, cum & folow me. For then will I knowledge the to be a disciple of the gospell. [Page lxx] The yong man wanted many thinges: but Iesus entended to shewe by touchyng of this one soore, howe farre he was as yet from the perfeccion of the ghospell. After he had heard him say so, he went his waie mournyng, because he was disapointed of the prayse of righteousnesse, whiche he well hoped he should haue had. For he was a man of great substaūce, and therfore it semed vnto hym a very soore thing sodainly to forgoe thesame. Yet departed he not as one vtterly to be despaired of. For he was neyther wrothe, nor murmured against Christ, but went his waye with mournyng chere and silence. He was cōmended for his verteous and godly endeuour: but that he mourneth cummeth of mans frailtie and weakenes. For he vnderstode not Iesus woordes, the meanyng wherof was not that a man would so much forsake his goodes, as his affeccions. Whoso is redy and willyng to leaue all that he hath, if the case so require, hath forsaken all thynges.
With this ensample, Iesus frayed his disciples from couetousnesse. Therfore when the yong man was gone awaye all sadde and heauy, Iesus loked round about on his disciples (for all this was done for theyr instruccion) and sayd: he his gone. Howe much a doe shall it be for them that haue aboundaunc [...] of money, to enter into the kyngdome of God▪ These wordes greatlye amased the disciples, who supposed that vnnethe any one could be founde, whiche woulde sodainly lashe out great riches for the kyngdome of God, although themselfes had forsaken a fewe small thinges of little price or value. Therfore Iesus repeteth the thynges whiche he spake before, mittigating the sharpnes therof with pleasant wordes, and expouning the darke saying, whiche they vnderstode not. My children, sayeth he, how hard is it for thē that haue great substance, & trust vnto it, as the common sort doe, to enter into the kyngdom of god? And leste this seme to sore a saying, I will yet speake much sorer wordes thē these, but moste true withal: It is easier, I say, for a camel to go thorow a nedles iye, thē for a riche mā to enter into gods kingdome. The disciples after they had heard him say so, were muche disquieted in their myndes, & reasoned thus amōg themselfes: If no man can be saued vnlesse he enter into the kyngdome of God, and if no manne can enter into Goddes kyngdome, excepte he haue forsaken his riches: then sith we see all men so inordinately loue the same, that it seemeth they will in no ease forgoe them: what riche man can there be saued? This carefulnes of the disciples, smelled of the godlye charitie of theyr Lord (for they were desyrous that as many as might possible, should entre into the kyngdom of god) but as yet they vnderstode not the nature & vertue of the christian profession, whiche commaundeth vs nothing to passe vpon wife, children, parentes, no nor life to, if the case so require. It is the easiest thing that may be, yf a man waye and pondre the thyng selfe, to contemne and set naught by richesse:With me [...] it is vnpossible. &c▪ and again it is the moste greuous thyng of all, if we regard the manours of the people. Therfore the Lord perceyuing his disciples to be carefull, and heauy, by reason of the wordes he spake vnto thē, and at the [Page] nexte doore to desperacion, recomforteth them agayne. But fyrst he loketh vpon them as he is wonte to do, so ofte as he is about to speake any notable thing, or of great importaunce. Why despayre ye, sayth he, of the saluacion of riche men? The thynges whiche I require, be of muche difficultie: but there are muche harder thynges to be perfourmed. There is nothing harder, then to set naught by life for ye gospels sake. Herein you shal haue me your capitain. If there shall sum be founde, vnto whome the ghospell shall be more deare then life, will you then despayre, that there shalbe sum who will set lesse by their riches, then by the gospell▪ These thinges seme vnpossible to humaine affeccions: But al this is easily brought about by goddes helpe. God requireth hard thynges, and suche as be farre aboue the strengthe and power of man: but thesame putteth to his helping hande, that man may be able to accomplishe his commaundementes. And so cummeth it to passe, that man can do that by god almighties helpe, whiche of himselfe he is in no case able to do. Whoso wt all the harte of his body trusteth him, shalbe able to do all thynges by hym. Therfore he that passeth not vpon his goodes for the kyngdome of god, sustaineth no losse therby, but hath great profite and vauntage. And to know this, is a thing pertainyng, not to mans wisdom, but to faith geuen vs from heauen. For whosoeuer he be that with harte and minde beleueth that for the goodes forsaken, whiche hindred vs from doyng the busynes of saluacion, a hundreth fold so much is geuen vs here in this world, and in the world to cum lyfe euerlasting, the same will with right good wyll make suche an exchaunge.
Of these wordes wherby Iesus broughte his disciples out of despaire, the same receyued more courage, and boldenesse▪ then they shoulde haue done. For nowe Peter by cōparyng himselfe to the yong man, who departed away all heauy and mourning, began to stand muche in his owne conceipt, saying: Loe, we haue forgōne all that euer we had for thy sake, and folowed the. We haue done what thou while ere requiredst of the yong man. To him thou promisedst treasure in heauen: what rewarde then ought we to hope after? If a man regarde the valuacion of the Apostles goodes, they forsoke not muche, especially Peter, who was a fysher man, & with muche a doe gate his lyuing, with his daily trauaile & labour. But vnto euery man, his owen propre substance is greatest. And he forgoeth very muche, whiche so forsaketh all his goodes and ryches, that he hathe no m [...]nde, neyther to restore, nor to encrease the same agayn. He that hath cleane put away all affeccion and gredy desyre of riches, thesame hath forsaken, not onely so muche as he was worthe, but also so muche as he myght haue desyred.The [...] is no man yt hath forsaken house or brethren. &c. The lorde after this rule estemyng the goodes forsaken of the Apostles (who with right good will did also forsake suche thynges as were muche dearer vnto them, as theyr parentes, theyr wyues, and theyr kynsfolkes) answered in this wyse: I tell you this for a [Page lxxi] suretie: Not onely you shall not be defeated of your reward, but also there shall be none who for my sake, & the loue of the gospel, hath forsaken house brethrē, or sisters, or father or mother, or children, or landes, but he shall receiue for euery of these thinges so forsaken, a hundreth folde so muche, and that euen in this presente life, be the stormes of persecution neuer so great. For muche more shall encrease through the charitie of the gospell, then was taken awaye by the crueltie of persecutours. For one carnal brother or sister forsaken, he shall haue so many brethren, and systers: as felowes in professing of the ghospell. The affeccions of the spirite be more behemēte, & pleasanter withall, then are thaffecciōs of nature. For one father, and mother, he shall haue so many fathers, as teachers: for one house forsaken, he shall haue euery where a house, whersoeuer theuangelike and christen charitie shall raigne, which doubtles maketh al thinges common. For a litle piece of land forsaken, he shalbe partaker of all the landes whiche the true professours of the ghospell haue possession of. And if these thinges came not to passe, yet the losse of temporall goodes shalbe sufficiently recompenced with the ghostely giftes of the soule, so that a man had a hū dreth times leue [...] haue the thinges receiued, then the thinges forsaken. There is no comparison betwene such thinges as be transitory, & will sone perish, although no mā take them away, and the riches of the soule, whiche no man can geue but god alone: no mā can take away, but he that geueth them. And if this seme but a small gaine, there shalbe added therto the possession of eternall life in the world to cum. With these sayinges the lorde stayed the weake mindes of his disciples, leste they should eyther forthynke that they had forsaken suche thinges as thy forsoke, or els fall againe in time to cum to the loue of worldly riches, & goyng about to be enriched with vile thinges, waxe miserable poore as touchyng the goodes and riches of the soule. It is a naughtie chaūce whē a man falleth againe from the loue of the goodes of the soule, to the desyre of the goodes of the body: from true riches, to vayne and deceiuable riches: from euerlasting commodities, to fading and transytory. Now leste that by praysyng of his disciples for forsaking theyr goodes, and maisterynge theyr affeccions he should haue geuen them occasion to be careles, he spake further a litle sentence of lyke tenour as here ensueth: But many that nowe seme first, shall once be last. Neither are they to be despayred of, who be not yet able to perfourme what the vertue and strength of christian perfeccion requireth: neyther ought suche to truste themselfe, as haue profited to a certain degree therin. For there are sum who haue done the like as you haue, and yet for all that, they shall fall againe to a more mischieuous couetousnesse. And there be sum, who at this presente, cannot contemne and set naught by their goodes (of the whiche sorte that yong man was one) the whiche in tyme to cum shall excell suche as appeared to haue forsaken all the worlde. Finally it shalbe found that those were poorest of all, who after the iudgement of the worlde, semed richest: and contrarily suche as appeared to contemne al worldly thinges were moste gredy and desyrous therof. For this prayse and commendacion standeth not in thinges, but in affeccions. He is the poorer man of both, who possesseth suche goodes as fortune hath lente hym, as though he had them not, ready to departe therwith, so ofte as his neyghboure is to be holpen, not reioycynge ouer muche yf anye encrease be, nor pynyng awaye for sorowe, yf anye thing be taken from hym: then he that setteth [Page] great store by that litle he hath, and neuer maketh an ende to augment and encrease thesame. Hereby he seemed to meane Iudas, who albeit that he forsoke all that euer he had, as the other dyd, and folowed Iesus, yet afterwarde was he perceiued to be a more naughtie couetous wretche, thē those, which after the iudgement of the worlde be rychest.
And they were in the way goyng vp to Ierusalem.With suche woordes Iesus framed the myndes of his disciples, by lytle and litle against the most greuous storme of all that was at hand, the mencion wherof they vtterly abhorred. For nowe began he to goe vp to Ierusalem the whiche name the disciples hated, bycause they had hearde saye, how theyr maister should there suffer muche shame, and vilanie. In other places of the ghospell it is oft tymes mencioned, howe they went before, as when beyng hungry they plucked the eares of corne. In this vyage they coulde not so doe. For it is a painfull iourney to goe vp to Ierusalem. It is for them that be of valiant courage, and strong in spirite, and suche in whom this world hath naught that is his. Therfore Iesus nowe goeth before, and the disciples folowe after all heauy, and murmuring against hym, because he would willingly put himselfe in manifest daunger of lyfe. They both maruayled what minde he had so to do, and also feared their owne partes, leste he woulde bring them into lyke daunger. Suche disciples, so grosse, and weake withall suffered Iesus: and doth it greue vs sith we be weake our selfes, to beare with the dulnesse of the weake? They gaped after a kyngdom, they desyred to be partakers of glory, and reasoned who should haue the chife place or preeminence: but they vtterly abhorred that thing whiche was moste necessary for theyr saluacion.
Iesus therfore to geue vs an ensample how we ought in instructing of our neyghbour, to teache him rather necessary thinges then delectable, rather holsome thinges, then pleasant: After he had called vnto hym the .xii. whome his will was should not onely be witnesses▪ but also in some pointes partakers with him of this storme: Iesus, I say, printed in theyr myndes what he had first couertly, and anon after plainly foreshewed vnto them, saying: Loe, the tyme is nowe cum, that I haue so ofte told you of: We go vp to Ierusalē, to thentent you maye perceyue that I willingly,Beholde we &c. and wittinglye, will suffer what tourmentes, and passion soeuer I shall be put vnto. For I must not flye, syth the tyme appointed of god is present: this sacrifice shalbe made at Ierusalem, because that place is appointed thereunto. And the sonne of man shall be deliuered into the handes of the chief priestes, Scribes, Phariseis, and elders of the people. They shall condemne hym as a felon, and a wicked person, and at the lēgthe, after they haue accused hym of diuerse crimes, iudge hym to deathe. And then incontinent shall they deliuer hym as a notorious misdoer, to the heathen people, that they may mocke hym, and spitte vpon him. To be shorte, he shalbe scourged, and slayne: but on the thyrde day he shal arise again from death to lyfe. It is nedefull for you to knowe, & remembre these thynges, specially for twoe causes: partly leste ye thynke that the same beyng [Page lxxij] altogether wrought accordyng to Gods determinacion, be done by hasard of fortune, vnknowyng to me, or againste my wyll: partly leste this storme whē it is cumme, trouble you out of measure, as men that thought nothing thereon. For it is not mete you shoulde take it greuously, that I wyll willingly suffre for your cause, according as my father hath determined I shall doe: neyther is it conuenient that you should be dismayed, as at a thyng whiche hath chaunced vnloked for, sith I haue so ofte times warned you hereof before.
Now when the Apostles were all in their dumpes, and like men amased by reason of these wordes, and durst not now counsayll hym to the cōtrary: two of them, that it is to wete, Iohn, and Iames the sonnes of zebede, came vnto hym alone. These .ii. after they heard hym speake of his resurreccion, conceiued good hope,They sa [...] vnto him. &c. that that same kyngdome which he had so oft tymes promysed to cumme, shoulde very shortly begyn. For as yet they had not cleane cast out of their mindes the desyre of worldly aduaunceme [...]t. For they set their mother a worke, & by her desyred him to haue summe preeminēce & soueraigne dignitie geuen thē in thesame kingdom: but or euer, they vttered theyr minde, they did what they coulde to get a faythfull promise of him before hāde to haue theyr requeste graunted, because it should not thē be lawful for him to deny it them. The Lord makyng as though he woulde deny thē nothing whatsoeuer they demaunded, bad thē tel on hardely what great thing it was that thei sued for. For it semed that they would desyre some weyghty thyng, or hygh promociō. Lorde, saye they, oure peticion and suite is, to haue this honourable preferment in thy kyngdome, that we may sit nexte the, the one of vs on thy ryghthand, and the other on thy lefte. Iesus by askyng them a question, plainly bewrayed theyr ignoraunce and rudenes. For as yet they dreamed vpon a certayne corporall kyngdome: as yet theyr myndes were vpon the primacy. Howbeit it was then no time to rebuke thē for theyr grosse ymaginacion: but yet bryngeth he thē agayne to the remembraunce of death, the whiche they so muche abhorred. Because, sayeth he, ye perceiue not what maner a thyng the kyngdome of God is, therefore ye wo [...]te not what ye desyre. You seke after vaynglory, and consydre not by what meanes the true glory of my kyngdom is attayned. I will open you the waye, and yf the same do lyke you, then trust ye verely to haue the glory that you desyre, saue alonely that it shall be a true glory, and not suche a one as you dreame vpon, and imagine it to be. Can you drinke of the cuppe I now make my selfe ready to drynke of?
Can ye be baptysed with the baptisme that I shall ere it be long be baptised withall?Cā ye drīke of ye cuppe▪ &c. They of a gredy desyre to haue theyr peticion graunted, as they folyshly desyred this preeminence, euen so did they rashly promyse for theyr behalfe, and saye they could: notwithstanding as yet they knewe not themselues [...]righte. Neyther did the moste gracious Lord rebuke thē for this their great [Page] foly, forasmuch as the tyme was not yet cum, that they shoulde be receiuable of these mysteries. As yet whatsoeuer they heard, they heard it as it were in a dreame: and yet did he with neuerthelesse diligence teache, & instruct them, euer attempering his wordes to theyr weakenesse, because they beyng afterwardes, as a man would say, wakened out of their slepe, and manifestly perceyuing the truth by the holy ghoste, shoulde with more entire affeccion loue theyr Lord, who beyng suche a one as he was, would so iently beare wt suche maner of disciples: & also because they being once growen to more perfeccion, should agayne folowe his ientlenes in bearyng with the weaknesse of theyr euen christen, whom they should happen to instruct, hauyng alwayes in theyr remembraūce, how ignoraunt, howe forgetfull, and how dull they also themselues sometime were. This was an ambicious saying: Let vs sit nexte the in thy kyngdome. It was vnaduisedly spoken when they sayd: we can doe it. For it was spoken of thē, who would soone after deny theyr Lord & maister for feare. But suche error as springeth not of malice or obstinate euylues, but of symplicitie, must either be rured, or els borne withall for a season. Therfore Iesus answered: Truely ye shal drinke of my cuppe, & shall be baptised with the baptisme that I am baptised with: but in tyme to cum. For as yet ye are not able to do the thyng, whiche ye beleue ye can do. Therfore prepare your mindes hereunto: but leaue all ye iudgement of your rewarde to god the father. Let your only endeuoyr be to counterfaite me, & folow my trace. He hath for euery mā his peculier rewardes already prepared, and will distribute thesame as it shal please him. For this matter is not so ordred in the kingdome of heauē, as it is in princes courtes, wheras he is not alwayes chief in dignitie, whiche deserueth so to be: but he whome the prince or kyng chiefly fauoureth. Sumtimes he fauoureth the naughtyest person of all. But with my father there is no regarde of person. Neither is it your parte to regarde the measure or multitude of your merites and deseruinges, sith you are able to do nothyng of your selues: nor to considre how far ye passe other. You must only do your endeuoyr accordinge to the power that God hath geuen you, to folowe me. Ye shall not be defeated of your reward, although you thinke not theron at all. For he that fighteth for the rewardes sake, and would not els fight vnlesse he thought he should be rewarded for his labour, cleane disapointeth himselfe of the reward. Let no man be his owne iudge, but do what he can: and then remitte the whole iudgement vnto god.
And loe, howe one euill sprang of another. The simplicitie of these two disciples, bewrayed a greater rudenes and ignoraunce of the rest. For after it was cum to the others knowledge what the two brethren, althoughe theyr request was not graunted them, had desyred of the Lorde, they all in maner disdayning hereat, were angry with them and in theyr toppe, because not regarding theyr simplenes and meane estate, they presumed to desyre ye first or chief place which was rather due vnto them. There was none of them all but hoped [Page lxxiij] he should haue had that preferment himselfe, accordyng as eche of them fauored his owne gyftes, and desertes. Doubtles these are the very affecciōs of suche persons, as leade theyr lyues in princes courtes. Euery man there highly estemeth hymselfe: euery man warraunteth hymselfe the moste honorable aduauncementes, and hath great heart burning and disdayne at others preferment saue that the ambici [...]n of courtiers is spiced with malice, where as the disciples ambicion was nothyng els but mere ignorance and symplicitie. And whyles they straue thus for the preeminence and primacy, they had cleane forgotten the wordes that Iesus had spoken of the least, and greatest in the kingdom of heauen, and of the imitacion and folowyng of the lytle one. If any man aske the question why the Lord suffered so great ignoraunce so long while to continue in his disciples, by whose ministerye he purposed to haue the doctrine of the gospell preached, & taught throughout all the whole worlde: truely, the chiefe cause was, because he would by litle and lytle cleane weede out of theyr mindes, this and suche other naughty affeccions, and therfore doeth he suffre them so oft to fall againe into the same affeccion, that is to say, into ambicion or desyre of dominion & prefermēt: euen as if a mā be soone delyuered of an ague he soone forgetteth bothe his disease and also the benefite of the physician, that cured him: Agayne if he ofte tymes recidiuyng, and fallyng into the same disease agayne, be at the length with muche a doe rid & healed therof, thē doth he the more hate his disease, and also the more knowledge the benefite of his healing, and shall better knowe how to cure other that are lykewise diseased.But Iesus whē he had called them &c. Therfore Iesus perceiuing that the fonde peticion of ye two, and the disdaynfull wrathe of the other, yssued bothe out of one well, called them all vnto him, because he would ministre phisicke vnto them all with one medicine. As oft, sayth he, as ye heare me speake of the kyngdome of heauen (whiche verely is a spirituall kyngdome & differeth no lesse from this worldly kyngdom, then the yerthe differeth from heauen) do not you by vayne and phantasticall ymaginacion, fayne such a likenes & an apparaunce of thinges, as you see here in yearthlye kyngdomes. For ye knowe that those whiche seme to be [...]hiefe rulers among the heathen people of his world, play the lordes ouer suche as be vnder their obeysaunce, and subieccion. And they whiche are great men among the heathen do exercise their power and authoritie ouer them, that they haue rule and gouernaūce of. Beware there be no suche thyng among you. Here a desyre to helpe the neyghbour, maketh a man greater, and not ye desyre of worldly prefermēt. Therfore as I haue also taught you before tyme, whoso desyreth to bee great in very dede among you, let ye same be your minister: let him, I say, not exalte himselfe to beare rule, but humble himselfe to do all men good.For the sōne of man also came not. &c. And whosoeuer will be chiefe among you, let the same be the seruaunt of all the rest: let him not chalenge any soueraignitie or preeminence, but serue to thende he may do all men good: not sekyng hereby his own honour, but referring all the whole prayse and glory vnto God, whom he serueth in his mēbres. Let it not greue you to counterfaite the ensample whiche you see plainly expressed in me. For the sonne of man came into the world, not to rule, nor to lay the yoke of bondage vpō other mens neckes, but to be a minister for euery mans saluacion: and not onely to serue for all mens wealth & cōmoditie, but also to geue and bestowe himselfe for the enfranchisyng of bōdmen, to this ende, that by the death and losse of one, a great many shoulde be [Page] saued. Of a truthe this is the very Euangelyke and chrystian soueraigntye, whiche whoso will desyre, let hym desyre it as I doe, and loke for a rewarde, not suche a one as he appoynteth vnto himselfe, but suche as it shall please the father to geue hym: lyke as I without condicion obey my fathers commaundementes euen to the crosse, wholy referryng the rewarde of myne obedience vnto his wyll, and godly arbitrement. It shalbe a great shame for you to desyre dignitie as you see worldly prynces doe, and to seke for a rewarde of the father of heauen. Eyther desyre you the kyngdome of heauen, and loke after an heauenly rewarde: or els if you desyre this worldly kyngdome, then require ye not the rewarde of the kyngdome of heauen.
With suche lessons and monicions they were before hande instructed and taught, who went with Christ to Ierusalem. For the cleuer that euery man is from all affeccions, the better appointed is he to go to ye battayle of the crosse.
Nowe were they cum to the Citie of Hierico whiche is not farre from Ierusalem. Hierico in the Syrian tong signifieth the Mone. By the Mone is figured this present life, whiche is nothyng els but the common course of the worlde, where some be borne and some dye: some be sycke and some be whole: some growe towarde mans state, and some draw in age: sometymes chaunceth glad thynges, and sometymes heauy. For our cause Iesus came downe from that heauenly tranquilitie, yet wyll he not tarry here, but hasteth to Ierusalem, being very desyrous of mannes saluacion. And hitherto his disciples, and with them a great multitude of people, folowed him. Marke well howe Iesus is euery where as he is called. Eyther he teacheth, or healeth, or els restoreth to lyfe agayne. What his deathe shoulde cause through the beliefe of the ghospell that was preached, he shewed nowe plainly by a corporall fygure. Mankynde was blinde through ignoraūce of the trueth, & poore and beggerly for lacke of all vertues. Unlesse Iesus had passed by vs, there had bene no hope of lyght.
For a certaine blynde begger well knowen of the people, called Bartymeus, the sonne of one Timeus,Blind Bartymeus the sonne of Tymeus. sate by the hyghe wayes syde, who when he perceyued hym to cum, began to crye, and saye: Iesu the sonne of Dauid haue mercy vpon me. Fyrst the bruite, or preaching of the Ghospell, sheweth vs that Iesus passeth by: then the great confidence whiche we straightwaies conceiue of hym, will not suffre vs to holde our peace when he goeth by. For the synner knowledging and confessyng his wretched lyuing, cryeth vpon the mercyfull sauiour, and desyreth hym to take mercy and compassion vpon hym. He is at the nexte dore to lyght, whoso knowleageth his owne great blyndnes. To saye, Lorde haue mercy vpon me, is not a saying of the Phariseis, who thought themselues to be men of a perfite syght, but an euāgelike and a [Page lxxiiii] christian saying. Neither vse the Phariseis to saye: O thou sonne of Dauid. For they say: is not this the carpenters sonne? That blynd man sawe a greatdeale more in the darke, then the Iewes do at this present day, whiche boast & bragge vpon the knowledge of the lawe, & professe themselues to be guydes of the blynde. But the multitude of people is an impediment and hynderaunce to the sely wretche, thus crying and calling for mercy. For what other thyng can they do but disturbe and trouble? His conscience also cryeth out against hym, not with one voyce, but with as many as are the offences that he knoweth hymselfe giltie of, saying: what hast thou to doe with Iesus, whiche art defyled with so many synnes? The lawe cryeth and barketh against hym saying: thou cryest in vaine: God is iust: loke after punishement for thyne offences. The rulers of the Synagoge crye out againste hym, commaundyng that no man preache, no nor be so hardy as once to name this name Iesu, saying: there is no healthe and saluation in Iesu, but in Moyses. To be shorte, the same thyng doe the Philosophers and heathen princes. But that a man may knowe a very euangelike and christen faithe in this blynde man, he gaue not ouer when the people thus cried against hym, insomuche that being rebuked, and commaunded to holde his peace, he cryed louder then he did before, saying: Thou sonne of Dauid haue mercy vpon me. The people were offended with his crying: Iesus alone was nothing offended herewith, but stode styll, and commaunded hym to be called vnto hym. He hearde hym crye as he, passed by: but he made as though he had not heard hym. This came not of any daungerousnes on Iesus behalfe: but was the acte of him, who went about to wryng out of the man a notable faythe, for the ensample of other: and his pleasure was to teache all men by this blinde man, howe & by what meanes light maie be extorted or gotten perforce of Iesu. The fyrst hope to obtaine light, is to haue Iesus to stand still at our crying: The secōde, to be called vnto him, eyther by the teachers of the ghospell, or els by the secrete inspiracions of the holy ghost. For the blynde man could not go vnto hym, vnlesse he had bene led and guided by holy scripture, which we ought in no wise to despise, although it be ministred by mā. The Apostles, and preachers of the ghospell, do happily call a blynde mā, when they call him at the cōmaundemēt of Iesu. But nowe adayes they call without his cōmaundement, not vnto him, but to the aydes of humaine Philosophie, or Heathen learning, to thobseruacion of Moises law, & to ye cōmodities & pleasures of this presēt lyfe. Assuredly these [...]allers make the blinde, more blinde then he was before. But the Apostles obeyng their maisters cōmaundement,And they called the blynd, saying. called this man vnto Iesus, and so true is it, yt they dyd not crie, & brable against him, as the people did, that they put him (hauing good hope already) in more hope and comforte, saying: Be of good chere, aryse, Iesus calleth thee. The blinde man conceyued so great hope herewith, that he cast awaye his cloke whiche defended hym againste the cold weather, and skypped out of the place where he sate, and ranne to Iesus. Here will I staye the a lytle while, good reader, because thou mayest marke the greate readinesse of mynde,And threw away his cloke. and feruent courage of this blynde begger. Howe ofte arte thou called vnto Iesus? & doest neither caste awaye thy cloke or mātell, nor skyp out of thy dēne of misery, nor run vnto hym ye calleth thee, but tournest thy backe, but lingrest from day to day, but castest doubtes, but [...]dest cauillacions and fayned excuses, but waxest luskyshe in thy fylthe, and [Page] darkenesse, & haddest rather aske an almes of ye worlde in a foule beggerly cloke then receiue light of Iesus, wherein is conteyned the summe of all felicitie? What a goodly and faire vesture is the garment of innocencie, and cleane lyfe? What a foule mantell hath he yt is clothed with lechery, with couetousnesse, with excesse and ambiciō? Howe vile and wretched a begger is he, whoe for a small and corporall commoditie croucheth and kneleth vnto this world? Howe miserablye blynde is he, that neyther knoweth himselfe, nor almightye God his maker? As ofte as thou arte called from this miserable wretchednesse vnto Iesus, either when thou readest the ghospell, or hearest thesame preached, or els whan thou art drawen by a certaine secrete inspiracion of the holy ghoste, why doeste thou not then (all thynges layde aparte, that are wonte to let and hinder a man to attaine so great felicitie) leape vp vnto the hope of a better life? Why runnest thou not with moste sure faythe vnto Iesus, whiche onely is able to geue the light, and will geue it to all men? Iesus cometh vnto the: he calleth the: and doest thou again for thy part grutche to mete hym? Thou pynest and wyddrest away euen tyll thy dying day in thy darkenesse: but thou shalt not euer haue Iesus passing by the. Certes after death he calleth no manne to saluacion, but to iudgement. When he passeth by here in this worlde, he heareth him that cryeth, haue mercy vpon me: here he standeth still, here he calleth, here he giueth light. This begger hath made the ashamed of thy slouthfulnesse, vnto whom the Lord, when he was cūmen vnto him sayd. What ayleth the to crye? what wilt thou haue me to do vnto the? what▪ knewe not Iesus why he cryed? knew not he what he shoulde doe? That is not so: but all this was done for our custruccion. Many beleued that this blynde man loked for an almes of the lorde, because he was a begger. For so nowe a daies many crye vnto Iesus: Lorde haue mercy vpon me. And beyng demaunded what they sue for, what they desyre to haue, one sayth, graunt that I maye be riche: an other, that I maye gette an office: this man, that I maie haue a wyfe with a good dowrie: an other geue me bodilye strength: geue me long lyfe: or graunt that I may be auenged on my enemy.The blind sayd vnto hym. &c. But these thinges Iesus many times taketh awaye from his frendes, because it so behoueth for their saluacion. The euangelike begger desyred none of all these thinges. For he knew right well what ought to be desyred of Iesu. Therfore let vs both heare and folowe hym: Rabbone sayeth he, (that is as muche to saye, as my maister) make me to see. For being careles for all other thynges, he desyred nothing els but light, whereby he might see God and his sonne Iesus, whom to knowe is euerlasting lyfe. For in scripture to knowe God, is nothing els but to see God. O very Euangelike and christiā praier, How fewe wordes hath it? but how great faith? Doubtles this is that short prayer whiche pearceth the heauens. Therfore, Iesus answered: Go thy way, thy faith hath purchased the helth. He is not byanby a man vndoen, and cast awaye, whiche seeth not awhit with bodelyiyes: but whoso seeth nothing at all with the iyes of his soule, thesame cannot, be saued. To haue recouered these iyes, is life euerlasting. Heare this saying thou pharisaicall felow whosoeuer thou be, that sayest: I ascribe my safety to myne oft fastinges, to my long prayers, to mine almesdedes and my sacrifices: and for that cause thou criest not with the begger, haue mercy on me: but sayest, geue me the reward due vnto my deseruinges. Now Iesus doth contrarily ascribe saluacion vnto faith, and not vnto woorkes.
[Page lxxv]The blinde man streyght wayes recouered his sighte, not because he deserued it, but for that he beleued. And being commaunded to go his waye, he folowed Iesus. Lighte is geuen the freely: thy blindnes is taken awaye for naught. Afterward thou art left to thyne owne arbitrement whether thou wilt vse the gift of god aright or no. Thou art not compelled to folow: thou hast onely power geuen the to see Iesus: go now whither thou wilt, but at thyne owne auenture. What did that blessed blinde man? Heretourned not backe agayne to his beggerly cloke, or mantel: he retourned not to his olde beggerye, but forgote all these thinges, and folowed Iesus in the waye. It auaileth but litle to haue knowen Iesus, vnlesse thou do thy deuoire to folowe him whom thou seest. Iesus goeth straight to the crosse, hither muste thou folow hym, after thou hast once recouered thy syght a gain. As long as thou art blynd, thou maiest crye: Iesu haue mercye vpon me: but thou canst not folow him this way, before thine iye syght be restored. For who would folow him that willingly geueth his soule to death, onlesse he saw by fayth, that worldly reproche were the waye to euerlasting glory: that bodily tourmentes, and affliccions, were the waye to euerlasting ioyes: that death were the way to lyfe eternall. These thinges the quicke syghted of this world, see not perfitely, who do not onely with all theyr iyen loke after rule, riches, honoures, pleasures, and long life: but also endeuoyre themselues to get thesame by vnlefull meanes, as by counsayling before with Astronomiers, Soothsayers, Inchaunters, or Necromanciers. These thinges, I saye, they onely see whiche beleue the doctrine of the gospell, and haue sure truste that they shall receyue and enioye the reward promised in thesame.
The .xi. Chapter.
THat thing was not yet wrought in the mindes of the disciples, whiche Iesus expressed and set out by a figure, in ye blind man. They yet sawe not perfitly with their inward iyes, how happy is the death of those yt folow Christes deathe. They yet dreamed vpon this worldly kyngdom. The lord therfore, because he woulde the better fastē this in their mindes, how such as will folow him, ought in no wise to desyre the kingdom of this world, shewed them a spectacle, wherby he derided and laughed to shorne all worldly pompe & glorye, [Page] as a thing that lasteth but for a season, and soone shall perish: yet by the same he plainely declared, that he could haue commaunded whomsoeuer he woulde, to do what it had pleased hym, saue that his will and pleasure was rather to obey the wil of the heauenly father. Finally he woulde haue all menne to know howe he was the selfesame persone, whome the Iewes awayted for to cumme so many hundred yeares before, (according to the prophecies and foresayinges of the Prophetes) for the saluacion of the whole worlde. When therefore he approched, and was nye vnto Hierusalem (for he was by Bethphage, and Bethany, whiche are two litle townes in the mountaine called mounte Oliuete, from whence a manne might haue sene Ierusalem) he sente oute from thence two of his disciples, geuing them in commaundement to do as foloweth: Go ye, saith he, into that towne whiche you see yondre directly against you, and by and by as ye be entred in, you shall finde an Asses foale tied at the gate,Go youre waye into the towne. &c. the whiche is not yet broken: and whereupon no man hath ridden vnto this day: leuse it, and bring it hither vnto me. And if any man aske you the question why you vntie it, say again: the lord hath nede of this, and straight waies he shall send it hither to me. The disciples went their way as they were bidden, and so came, and found an Asses foale tyed before the gate, in a place wheras two wayes met, and leused it. In the meane while some of those that stode by, when thei sawe straunge ment vntie the foale, saide vnto them: Syrs what meane you? Why vntie you the foale? The disciples made no other aunswere, then the lorde commaunded them to make, saying: the Lorde hath nede herof. The other notwithstanding it was vnknowen vnto them whom they called theyr Lorde, did yet let the foale goe without anye further questioning, or reasoning the matter with them. The disciples after they had vntied it, broughte it vnto Iesus. Here I woulde haue the earnestly monished, good reader, that not onely the wordes whiche Iesus Christ spake, but also whatsoeuer he did all his lyfe long, was not doen at all auentures, but by the counsayle and wisedome of god, for mannes erudicion. For there is nothing that hath not in it,And they brought the Coalte to Iesus. either an ensample set out to thentent to moue and styrre vs to vertue, and godly lyuyng, or a representacion of the olde prophecies, or a fulfilling of the fygures, wherwith the lawe dyd as it had bene, with certaine darke misteries or riddles, sygnifie Christe: or els a sygnificacion of thinges that afterwardes shoulde happen and cum to passe. And wheras the misticall sence of euerye thing is diligently to be searched out, yet the more he approched vnto the tyme of his death, when the busynesse of oure saluacion shoulde chiefly be wrought, the more holyer mysteries were all thynges full of. For nowe was that tyme at hand, the whiche he greatly thirstyng, and desyring all mennes saluacion, spake of before, saying: when I shalbe lifted vp from the earth, I will draw all thynges vnto me. For there was not roume ynoughe in Iewry for his charitie: And there the fruite of the ghospell dyd not counteruayle the labour, and diligence of the tiller. For this cause Christe sent for the wilde, and vnbroken asses foale, wherupon no man had sytten before. This foale signifieth the Gentiles, who neyther obeyed the lawe of nature, nor were vnder Moses lawes. For vpon the Asses, that is to saye, the Synagoges backe, both Moses, and the prophetes had ridden. Certaine of the newe disciples are nowe sent out to call the Gentiles, who call them not to Moses, but to Iesus. [Page lxxvi] Here woulde there not lacke some whiche woulde brable and speake against them, and saye: What do you? why vntie you the foale? For this foale had both many, and also vncertaine Maysters, and was tyed, and stode where two wayes met. Whoso is not obedient vnto goddes commaundementes, hath as manye maisters, as he hath vices that he serueth and is subdued vnto: and is so tyed, that he hath no house, but standeth in sight where two wayes mete, readie for euerye manne that wyll take hym. But when Iesu calleth, no man hathe power to resiste. The Iewes cryed, and sayde: This saluacion is oures by promyse. Why then are the Heathen Idolatours ioyned with vs? Unto them aunswere was made: he that is the Lorde of all, hath nede of suche foales. He is nowe wery with labouring in vayne among the Iewes, and desyreth to reste hym vpon the vnbroken foale. That this foale is vnbroken, doeth not displease hym, so there lacke not obedience of fayth. A newe ryder hath nede of a newe beaste to ryde vpon.
The disciples, who as yet wot not what the matter meaneth, do neuerthelesse with their diligent ministerie,And caste their garmē tes on him. helpe forthe & further the matier. They couer the foale with their mantels, because he should not ride vpon his bare backe. O▪ whosoeuer thou be that art a preacher, and teacher of the gospel, folow this diligence of ye disciples. Whersoeuer thou shalt see an vnbroken Asses foale tyed where two wayes mete, ignoraunt of the law of the ghospell, and subiect to many vices, but for foly, and simplicitie, rather then of any malice or obstinate euelnesse: and suche a one as will obey yf a man leade it awaye, loke thou vntie it and bryng it vnto Iesu. Caste vpon it the mantell of holsome doctrine: and then Iesus the Lorde of all, will vouchesafe to ryde vpon his backe. Folow thou also the diligence of the other, who against that Christe shoulde ryde forth couered the way with their garmentes, that is, with ensample of the uāgelike and Christian godlynesse. Many there were also whiche decked the way with boughes, cut down from trees, especially from the Palme trees whiche beare the figure of virgins, and Martyrs. Iesus the Lorde of all thought it a royall thyng to ryde through suche a waye vpon suche a beaste.
Nowe staye a lytle whyle, good reader, and compare me with this spectacle, or sight, one of those that were chiefe amonges the Iewish priestes: and fyrst of all regarde what manour of personage is he, and howe great, whiche rydeth vpon the Asses foale. It is the sonne of God, vnto whome the father hath geuen all power in heauē, and in earth. It is the sauiour and gouernour of the whole worlde. It is the authour, Lorde, and kyng, of all thynges that are created and made: a priest for euer after the order of Melchisedech, who with a becke was able to do whatsoeuer he would: whose maiestie all the orders of Aungels do adore and worship: who sitteth on the right hande of the father almightie. [...]ith his dignitie compare me a bishop of one tēple, whiche hath bought ye priesthode or prelacie lasting but for one yeare, of a wicked and Heathē kyng, for a filthy summe of money. Compare the bare heade of Iesu, with his tyare or myter, all glysteryng and shining with golde, and precious stones. Compare that sobre, and mylde countenaunce of Iesu, with his face puffed vp with pryde: with his grym forheade, with his frowning browes, with his stately loke, with his contencious or vncharitable mouth. Compare the bare handes of Iesu, with his fyngers laden with ringes, and precious stones. Compare the course, and homly garment of Iesu with his tragicall [Page] or masking apparayle, who weareth nothing courser thē clothe of golde, or purple sylke. Compare the disciples mantels, with his golden sadles, with his couering clothes of cry masyne sylke,The Byshop of Romes pompe is couertly described. with his syluer styropes, but ouer gylte. Compare this commune Asses foale that caried Iesu, with so manye Mules trapped with sylke, and clothe of golde, with so many royall coursers and great horses, with so manye Palfrayes of great pryce, with so many wagons, with so many chariottes, with so many chaires of estate prepared to cary one man. Compare me the fewe, and poore simple disciples of Iesu, with ye solemne pompe, passyng the pompe of any worldly prince, of suche as go before the Bishop, of his hensemen, of Trumpettes of sundryetune, of suche as enuiron and garde his personage, of the bende of horsemen, and footemenne: amonge whome as euery of them is moste proude, hye mynded and statelye, so is the same nexte the byshoppes owne proper persone, and in greatest fauoure and conceipte with hym. Compare the ioyfull cryinges of the children that went before, and folowed Iesu, who inspired with the holye ghoste, song this sayinge taken out of the prophecie of Dauid: Hosanna, that is so say, make vs safe. Blessed is he that cummeth in the name of the Lorde: Blessed be the kyngdome of our father Dauid that cummeth. Hosanna in the highest. Compare, I saye, these ioyfull cryinges with the vnghostlye acclamacions, wherwith the multitude of flatterers crye vpon and vngracious Iewishe byshop, saying: God sende the moste holy father in God, long lyfe. God graunt hys hygheste prieste the victory. I praye god that the moste blessed and chiefe prelate of religion may raigne in prosperitie. Howe much Iesus defieth suche byshops, this one thing plainly declareth, because he commaunded all that coloured and stately priesthode, with the temple therof, vtterly to be abolished & destroyed. For these be they by whome euen nowe in our dayes, Iesus (who wyll be the onely head of priesthode) is slayn in his mēbres. He seketh for those ministers that maye bryng vnto hym the Asse, that maye couer the foale with their mā tels, that maie strowe the waye with Palme boughes, and with godly acclamacions and cryinges, knowleage that the kingdome of the ghospell promised of the prophetes is come and presente. Neither geueth he any eare to the Phariseis muttring against him, and not contented with these ioyfull cryinges of the people: but sayth that the very stones shall soner crye out, then goddes glory be conceled.
With suche a pompe the kyng Iesus entred into the royall citie of Hierusalem: the heauenlye priest entred into the temple, and there as it was beseming for a kyng, and priest, taught the people, healed the sycke, made strong the weake and feble, as one vsurping violent rule in another mannes kyngdome. In the meane whyle the wycked priestes, Phariseis, and headmen of the people freated at the mattier, but the symple people easye to be enstructed cryed ioyfully vpon hym.
[Page lxxvij]Iesus as thoughe he woulde haue restored the decayed religion of the temple, whiche the phariseis thought that tyme chiefely to flourishe, behelde euery parte therof, diligently bewyng and marking yf anye thyng were done therin, not besemyng the house of god: not because he passed so muche what were done in that temple, whiche he knewe very well shoulde within shorte space after be destroyed: but his pleasure was to declare by a certaine corporall fygure what maner a churche he woulde haue his to be, whiche he buylded of lyuely stones. Among these stones it is mete that the christian bysshop be conuersaunt and walke, hauing alwaye a diligent iye, and seyng that there be nothing among them, whiche maye defyle the temple dedicated vnto god. The thinges that defile it are ambicion, filthle gayne, couetousnesse, and falsehode. These abhominacions the Lord Iesus doth not suffer in his temple.And nowe the euētyde was cum.
Nowe when the euening drewe nighe, he returned into Bethanie, because that in so riche, and royall a citie, he coulde fynde no place to be harboured in. O flower of religion, whiche cannot awaye with the chiefe prelate of all religion. Oh misnamed Hierusalem, whiche blynded with worldely lustes, knoweth not her pacifier. O happye Bethany whiche without the woorkes of the lawe, through the onely obedience of faith, deserued to haue Iesus to be her geast. When on the nexte daye in the morning earlye, he retourned from Bethany to Hierusalem, as he trauayled by the waye, he beganne to waxe hungrye, who in very dede hungred mannes saluacion: and the swetest bread vnto hym that coulde be was to redeme mankynde, accordyng vnto the fathers wyll and determinacion, albeit he was also, touchyng the nature of manne whiche he had taken vpon hym, veryly pangued with bodely hunger, and felte the griefe thereof as other menne do, by reason of the drieth of his bodye.
Therfore when he sawe a farre of a figge tree, whiche because it was full of grene leaues, appeared to haue had some fruite: he ranne thereūto to se whether it had any thing to asswage his hunger withall. It is a sore payne when a man is very hungrye, and hath nothing to eate. But it is a muche greater griefe for one to see those miscarye through their vnbelefe, whome he is very desyrous to saue. And when he came vnto the figge tree, and deceyued with the allurement of the leaues, found no fruite thereon, he cursed it, saying: Neuer man eate fruite of the hereafter whyle the worlde endureth.
The disciples secretly meruailed betwene themselues why he thus cursed the tree, especially sithe the time was not yet cum, whē this kynde of tree is wonte to haue fruite. Corporall honger hath her proper angre: But theuangelyke and spirituall honger, hath a more sharpe & bytyng testinesse. Christ thought euery tarying ouer long whereby mannes saluacion was prolonged. And trees haue due tymes appointed them of nature, when to bryng foorth their fruite, so that he maie appeare vnreasonable to pray that it might bee euermore baraine, because it brought not furthe fruite before due season. Furthermore, for what purpose ranne Iesus to the figge tree to shake downe the fruite yf there had bene anye, sythe he knewe right well there was none? But this arte whiche in outwarde apparaunce semed fonde, and vnreasonable, occasyoned the disciples not onely to be more attent and take better hede, but also to ensearche the mistery thereof. The Lorde Iesus moste hungry and desyrous of mannes saluacion, foūde frute in the barrayne trees, where there [Page] was no hope of fruite, that is to saie, in common wemen, in Publicans, in sinners, in heathen folkes, in the womanne of Canaan, and in the Samaritanes. Onely in the priestes, Scribes, and Phariseis, of whome all menne had conceiued greatest hope that in them shoulde be the sweatest fruit of the Ghospell, founde he none at all. They kepte the fortresse of religion: they were continually in the temples: they had knowleage of the lawe, and prophetes: they loked pa [...]e with fastinges: they vsed long prayers: they gaue great almes: and besydes this, theyr robes and brode Philacteries made a wonderfull shewe, as thoughe they had ben altogether giuen to the studie of vertuouse and godly lyuing. Truly these were the leaues whiche promised the worlde tymely ripe fruite, euen before due season. But the Lordes entent was to shewe that there is nothing farther paste all grace, and goodnes, then is vngodlynesse couloured with a counterfaite shewe, or visure of holynes.
This fygge tree deserueth to bee cursed of Iesu, leste any manne deceyued with the goodly shew of her leaues, would from hence forth hope to haue of this sorte of people, any sweate fruite of theuangelyke, & Christian charitie.
And Iesus went into the temple &c.Therefore he departed from the fygge tree whiche deserued no yll, and came to Ierusalem, wherein was the moral figge tree that had bene so long time nourished, and dunged in vaine, and yet brought foorth nothing els but leaues. And when he was entred into the tēple, he shewed againe another figure, whereby to declare what puritie besemeth the churche of the ghospell, and also what cleanesse be cummeth an hart dedicated vnto the spirite of Christe. For with a scourge or whippe of cordes,And he taught thē salyng, &c. he draue, and whipped out of the tē ple, the rablement of biers, and sellers, and also ouerthrewe the tables of the money chaungers, and the stooles of the doue sellers, and suffred none to carrie any prophane or vncleane vessell thorowe the temple. And lest he shoulde haue semed to haue bene angry with them causelesse, he alleaged the testimonie of the prophete Esaye: Is it not, sayth he, wrytten? My house shall be called a house of praier vnto all nacions, but ye haue made it a denne of theaues, deceitfully doing the same thyng therein vnder couloure and pretence of the honoure, and seruice of god that theaues do to wayfaryng men in their iourneys. The Lord cared not greatly for the puritie of that temple, whiche his will was should be destroyed with the rites and ceremonies therof: but he set forthe vnto vs the notable puritie of the new temple, whereof himselfe would be the chief workman and builder, couertly sygnifying with all, how the priestes, scribes, and phariseis, should be worthely deposed from the principalitie of religion, who had so defiled, euen that auncient, and figuratiue religion, with their couetousnesse, falshod, hipocrisie, and all kyndes of filthynesse. We neuer reade that euer Iesus was so moued: neuer that he vsed like crueltie. What woulde he nowe do if he sawe his spousesse the churche (whiche he wasshed with his owne precious bloude, to make her cleane vnto hymselfe, without any spot, or wrynckle) so to be arayed, polluted, and defiled with all manour of fylthynesse, and that by the very bishops the rulers of the same? Who [Page lxxviij] haue not onely catell, and pigyons to sell, but also all holy thinges, whiche in very dede, can neither be bought, nor sold for money. He seeth it vndoubtedly although he winke the rat for a season. Neyther shall suche persones therfore escape vnpunished, because god of his great lenitie and gentlenesse suffreth them, to thend they should repent, and cū to amendmēt. The day, the daye shal cum, when that terrible scourge shall be made, to whippe all those into the fyre of hell that be defilers of the holy temple.
And that it maye appeare what a great mischiefe the couetousnesse of priestes and phariseis is: when the chief of the priestes and scribes, who had the greatest porciō of the gaynes, saw these thinges, they sought a meane how they might destroy Iesus. Oh figge tree barayne, and cursed in dede. They boast and aduaunt themselues for the chiefe prelates of p [...]re religion, and yet, in the name of God, be they sore displeased, that the defilers of the temple are driuen out a dores. There lacked not in them a wicked minde ready to commit haynous murdre: but thei sought occasion how they might safely accomplishe theyr desyre. They alone coulde not fynde in theyr hartes to loue that louely and amiable Iesus,For thei feared him because all the people, &c▪ who hurt no body, but did all men good. They feared him, onely because the people meruayled at his doctrine, and conceiued an high opinion of him for the miracles they had seen him worke before. Oh wrong shapen holinesse in them that were professours of holinesse. After they had purposed to do so wicked a dede, they were not afrayed leste God (vnto whome nothing is vnknowen) would be auenged: and yet stode they in dreade of the people. Why did they not at the leaste wise feare Iesus himselfe? They had bothe seen, and hearde tell of the greate numbre of miracles that he wrought, which were an euident testimony that goddes power was presently with hym, so oft as he would hymselfe. He that i [...] able to chase away diuels and put them to flighte, can muche easlyer put them in. He that with the bare worde of his mouthe, rayseth the dead, and calleth them to life againe, can with muche lesse difficultie, take awaye the lyfe. If they beleue he is so gracious and mercifull, that though he be able, yet wyll he hurt no body: why then go they about to put suche a one to death? If they beleue that he will also do, what he is able to do: why do they not, euen for verye feare of punishment and vengeaunce, refrayne from so wicked a purpose? Doubtelesse this was that vncurable blinddenesse of them, who thought in their owne conceytes none had iyes, and could haue sene but they. Now when the nighte eftsones approched, Iesus, who had bene all the daye in the temple fasting and without meate, departed from Ierusalem.
So ofte forsaketh he the citie, offended with the obstinate vnbelefe of the inhabitauntes: so oft cummeth he thyther, to find sum fruite, if it would be in so goodly a shew of leaues. But would to god this cursed figtre had bene nothing els but barain, and not brought foorth deadly poyson. Iesus, the time of his death and passion being now at hand, suffered no time to passe [Page] away fruitlesse. He spent all the day in the temple, and bestowed the nighte in praier, and priuatelye animating and encouraging of his disciples. Agayne whan early in the mourning they retourned from Bethany to Hierusalem, and passed by the figge tree, the disciples perceiued how it was withered, euen from the very rootes, to the highest top.
Peter called to remembraunce what Iesus had done the day before, and knewe righte well howe he had cursed the tree, and yet meruayling that it was sodainly withered in all partes from the very rootes, sayd to the lord: Maister: Loe the figge tree that thou cursedst is now withered. Peter meruayled here at, not withstanding he had oft tymes before seen hym do farre greater thinges than this. Surely he had forgotten this lesson, howe there is nothing so harde, that faith is not able to bring to passe. Of fayth springeth all the fruite of the gospell. And because the Sinagoge wanted this faith, we see howe she is cleane withered. The churche of the Gentiles blossometh & brauncheth out wt many crownes of Martirs, with many precious stones of virgins, with many ensamples of vertue. On the other side, what is further paste all grace and goodnesse, more abiect, vile, and barayne, then the Iewes are: Where is the auctoritie of the law becum? where is the merueilous shewe of religion or holynesse? where is the temple? where are the stately Scribes, & Phariseis? Is not the figge tree all withered? Therfore, sayth he, yf ye will blossome and bring foorth fruite, put confidence, not in your owne strength, but in God.
I assure you of this one thing, yf a man hauing a sure belefe in god, commaunde this figge tree to wither (whiche thing you meruayle at, now it is done) not onely that shall foorth with cum to passe, but also yf he saye vnto this mountayne: Auoyd out of thy place, and cast thy selfe into the sea, albeit it seme a thing very impossible, yet yf he speake the worde nothyng doubting or mistrusting in his hart, but haue conceyued a sure beliefe of mind, that whatsoeuer he say shall in very dede cum to passe, then vndoubtedlye whatsoeuer he commaundeth, shall be done. This beliefe towardes god, shall cause that ye shall desyre nothing of him in vayne. Therfore trust ye on my wa [...]randise, that whatsoeuer ye demaunde of the father not mistrusting but he will graunt you your request, you shall obtain it, so that your mindes be fre from desyre of reuengement: and on condicion, ye desyre but what shall be expedient for your soule health. He that distrusteth, obtaineth nothing. For such a one beleueth that the father either cannot acomplish his desyre (whereas in dede he his able to do all thinges with a becke) or at the least wise will not let him haue what he lawfully asketh: that man also obtaineth not his request, and if he beleue his faith is a naughty shamlesse fayth, whoso desireth the father to pardon the trespaces that he hath committed againste his maiestie, whereas he will not againe for his parte release vnto his christian brother, suche offences as his sayd brother had committed againste hym. Wherfore [Page lxxix] when ye settle your selues to prayer, forgeue with all your hertes, if any body haue ought offended you. For vnder this condicion shall your father in heauen release you your trespaces: If you will not forgeue youre neighboure the fault whiche he hath committed againste you, neyther will the father of heauen pardon the offences, wherby ye haue trespaced his goodnesse.
These thinges done on the waye, they came againe to Ierusalem, and Iesus, according to his accustomed manoure, went vnto the temple. The presence of Iesus in the temple, is soule health in the churche. Neyther besemeth it suche as are in Christes stede, to be any where oftener, then in the temple. They be in the temple, whiche entermeddle with those thinges that pertayne to god, and not vnto this worlde.
What maketh a bishop in a cāpe amōg warriers?And as he walked in the tēple. &c, what hath he to do in theatres, yt is to saye, in stages, & places ordayned for the people to behold sightes and enterludes in? what maketh he in princes courtes? The phariseis, Scribes, priestes, and elders were by bodily presence ofte in the temple: but as touching ye spirite, they were a great waye of. Therfore when the hye priestes ioyning vnto them the Scribes, and headmen of the people, because the matter shoulde seme to be done by a lawfull counsaile, sawe howe Iesus had all the multitude in the temple, diligently harkening and listening vnto his doctrine, and also howe, by reason of his miracles, he raygned and played the kyng, as it had ben in another princes kyngdom (for he droue [...]ut marchantmen, and suche as carried vessels through the temple) they went and interrupted hym in his preachyng, renuing their olde manoure of false reprouing, and saying: by what authoritie doest thou these thynges? And who hath gyuen the licence thus to do? They were not able to disproue his doctrine: neyther coulde they denie his miracles, being so many, and so euident with all: nor fynde faute with them, sithe he wrought them all for mannes preseruacion, and that freely. They sought occasion of authoritie, whereby they mighte haue some quarell against him. For they would not in any wise that this glory should haue been geuen vnto God: but all their whole dryft was, to haue their owne authoritie euery where highliest estemed. If Iesus (whome they beleued to be nothing els but a man) had taken vpon hym goddes authoritie, then would thei by an by haue made a matier of blasphemy of it. If not, then had there not been to seke, a forged matter of sedicion to laye againste hym, for that by his owne priuate authoritie, without leaue and licence of the priestes and elders, he presumed to do suche a thing in the temple. What neded them to moue this question of authoritie? sith his very dedes declared that all that was done, was done by the might and power of God? sithe the thyng it selfe plainlye shewed, how this was he whom God by his Prophetes promised long ago to cumme: sithe the father after his baptisme, declared with his owne voyce, [Page] that this was his singularlye beloued sonne, whome they should obeye. Nowe the authoritie of the priestes, whiche they misused was good for nothing els but to lette gods glorye. Howbeit their frowarde wilfulnesse, dyd also make muche for the aduauncyng and setting forth of his power, and goodnesse.
Iesus therfore, because he was not ignoraunt where about they wente (for what aunswere soeuer he had made, they would haue found faute ther with: and as yet the time was not cum for him to disclose and confesse who he was) Iesus, I saye, auoyded this deceitfull question with another wise demaunde. On this condicion, sayth he, will I make aunswer vnto your question, yf you will aunswer me firste vnto mine. The baptisme of Iohn, whether was it from heauen or of men? Soyle me this question. Marke howe easlye goddes wysdome snarleth mannes wylinesse, whiche vseth all the crafte and policie that maye be, againste it. They hadde hartes replenished with all worldlye subtiltie: they deuised all the gylefull wayes that could be inuented: And yet whyles they made traines to entrap hym, they perceiued that there were snares prepared and layed for themselues.
And they thought in themselues &c.For they thought thus in their mindes: If we saye, from heauen, then will he replie: Why dyd you not then beleue him, when he bare witnesse of me? If we saye of men, we stande in ieopardie to be assaulted of the people. For Iohn was of very great authoritie among the people, and the memorie of him was reputed blessed and holy, because no man doubted but he was a prophet in dede. And for this cause, albeit they were proud felowes and of an haut courage, yet thought they it better to be a litle ashamed, then openly to be reproued, or stoned to death.
Therfore vnto Iesu, who required an aunswere, they sayde: We cannot tell. Then Iesus paying them home againe with a lyke aunswere, sayd vnto them: If you know not to me warde that ye know, neither will I shew you by what authoritie I do these thinges that I do. Compare my dedes with Iohns, and then waye and ponder with your selues whether it be mete, if ye doubted not of his authoritie, to doubte of mine.
The .xij. Chapter.
[Page lxxx] AFter the priestes, Scribes and head menne hadde by reason they perceiued the traine that was made for them auoyded, as well as it woulde be, the inconuenience of this question, the lorde Iesus put forth vnto them another question by waye of a ridle or darke parable, whereunto whiles they vnaduisedly aunswered; they bothe condemned theyr owne wickednesse, and also graunted that the authoritie (whiche they had hytherto somuche bragged and boasted on) ought worthily to be taken awaye from them, and geuen vnto other. The parable was suche. A certaine man planted a vyneyarde, and hedged it round about, lest it should be open for man and beast to runne into: & digged therin a cester [...]e to receiue the newe wyne, and builded also a tower to defende it with all. When it was in this wyse sufficienty furnished with all necessaries therunto belongyng, he let it out to hier to husbandmen▪ and anon as he had so done he went into a straunge countrey. And when grape time was cum, he sent his seruaunt to the same husbandmen vnto whome he had set it out, to receiue of them the fruite therof. But they being in a conspiracie, toke the seruaunt, and all to beat hym, and sent hym home agayne emptie. This notwithstanding ye ientle landlorde sent againe another of his seruauntes.And again he sent an other. &c. But they now made worse throughe his lenitie and gentlenes, cast stones at hym, and brake his head, and sent hym likewyse awaye agayne all to reuiled, without anye fruite, but laden with iniuries. Yet for all that thesame moste gentle lorde wēt not about in all haste to be auenged, but nowe the thyrde tyme sente another seruaunt, and him also they slew. Agayne after he had sente diuerse of his seruauntes, one after another,And so whē he had yet but one beloued sōne. &c. the ende and conclusion was, that eyther they bet them all, or els slew them. He had then left his onely sonne whom he loued tē derly. Therfore because that of his wonderfull gentlenesse, he woulde proue all the wayes and meanes that myght be to reconcyle them, laste of all he sent hym also vnto them, thynckyng thus with himselfe: Although they haue despised my seruauntes, yet at the least wyse they wyll reuerence this my sonne. But the malice of the husbandmen conquered all the lordes clemency & goodnesse.But ye husbandmen sayd among themselues &c. When they sawe howe his sonne was cum, then fell they in a conspiracie together, for a more mischieuous purpose. Here now, sayd they, is the heire: cum let vs kill hym, and by this meanes the whole herytage shall be ours. Then layde they handes on him, and cast him out of the vineyard, & slew him.
When the lorde had made an ende of this parable, he asked the priestes, and scribes: What shall therfore the lorde of the vineyarde do vnto suche husbādmen? They not markyng whereunto the parable or similitude tended, so answered the lorde that they gaue sentence directly against themselfes. He shall cum, say they, and punishe the husbandmen, and set out the vineyard vnto other more faythfull and trustie persones.
[Page]When Iesus had alowed this answer, he added a testimony out of ye p [...]e, seekyng for an interpretacion of them who professed the knowledge of the lawe. Haue ye not read, saythe he, this scripture folowyng? Thesame stone whiche the builders refused, is made the head stone of the corner. This was the lordes doing, and it is meruailous in our iyes. Here awakened they and perceiued how theyr mischieuous purposes were not vnowē vnto Iesus, and vnderstood also that theyr vncurable malyce was plainly described by this darke parable. God committed vnto them his people, as a vineyarde diligently fournished with all thinges belonging to the discipline of godlynes to be well husbanded. Then he, as though he had bene in a strange countrey suffered them to doe therwith what them liked. But they husbanded it to their owne profit and commoditie, and nothing for the lordes behoofe, who ought of ryght to haue receiued the fruite therof. When they were slacke and neglygent in doing of their duetie, he warned them therof by diuerse prophetes: but for all that they waxed euery day worse and worse, and at the length w [...]re redy to expulse Iesus his only sonne out of Ierusalē, and put hym to death perswadyng themselfes that he being once slayne, they should be the onely lordes and proprietaries of the vineyarde. But contraryewyse it was then to cum to passe, that by the moste iuste vengeaunce and punishment of God (whom thei had so many times and ofte despised) the temple, and soueraigntie of religion shoulde be taken quite from them, and geuen to the apostles. For afterwarde Iesus (who was by thē as a naughty stone, cast out of the building of the Synagoge) was contrary to theyr expectacion chosen by the wyll of God, to be the head corner stone, in the building of the church, that shoulde be builded bothe of the Iewes,They went about also to take him. and Gentiles: to thentent that he beyng the middle, and vnmoueable stone, should hold together those two peoples, as it were bothe the walles of the same churche, in one euangelike and christen faythe.
They vnderstoode the Parable, they knewe the Prophecye, and yet blinded with obstynate malyce would not tourne from their wickednesse, but for feare of the people that stode rounde aboute them, went theyr waye from Iesu, entendyng to bryng aboute by pryuye traynes, and subtyltie, what they could not openly doe. Surely there is none so mischeuous a kynde of manslaughter, as that whiche is cloked with a colour of iustice and holynesse.
Wherfore makyng as thoughe themselfes had been quiet, and no medlers, they set a worke certayne notable wicked personnes of the Phariseis, and the Herodians whiche dissented in doctrine among themselfes, but in hatyng of Iesus agreed all in on. Oh folysh wysdome of this worlde. They that haue been so oftymes put to the worse, dooe ofte tymes cumme again, and assayle [Page lxxxj] hym, to thentent it may appeare that they are at all sayes vanquished, and in conclusion depart their waye as vnequal matches to cope or encounter with Goddes wysdom. For nowe was it tyme that Satan (who of late assayled the Lorde, but went away with losse of victorie) should by his garde, and mynisters bring forth all his artyllary and engins against him.
Therfore they that are set vp to playe this parte,For thou considerest not▪ &c. goe vnto Iesus, and propoune vnto him a capcious question, because to seke some occasion of his wordes, and answeres therevnto▪ whereby they maye haue hym condemned before themperours deputie. They begin with a very flatering proheme, as thoughe he could be deceiued with faire wordes, who so ofte times declareth howe there is nothyng that he knoweth not. Maister, say they, we knowe right well that thou art a teller of trouthe, and fearest no man, but frankely speakest the truthe without regarde of persone. Neyther art thou any whyt moued with the dignitie, or hygh auctoritie of any manne (as many other b [...], that flatter and coury fauoure with potentates and great menne) but (menne contemned) thou trewly teachest what god hathe commaunded. Therefore tell vs also we praie the: Is it lawfull for vs to pay tribute vnto themperour? or is it not lawfull? The phariseis helde stifly that the Iewes, beyng a people dedicated vnto god, ought not to be tributories vnto Heathen Emperours, and worshyppers of Idolles.
On the other syde, the herodians defended themperous right. This deceitfull proheme tended hereunto, that yf he had geuen sentence for the pharyseis, then should he haue been accused of the Herodians for an authour of rebellyon, or insurreccion againste themperour. Iesus, vnto whom theyr craft and wylines was not vnknowen, beyng not contented with them, for that they came not to learne,But [...]e vnderstoode their simulacion. but to tempt him, aunswered: Why doe you tempte me? bring me forthe a peny that I maye see it. And byanby it was brought him. Theyr seruice was not to seke in making of the traine, whiche came purposely to take him in a trippe. Then loked he on the peny, and sayd: whose is this Image, and superscripcion? They answered: themperours. What is this? knewe not Iesus (vnto whome nothyng is vnknowen) the Image or title of themperoure: and did the Phariseis and Herodians knowe it? Yes verily he knew it well ynoughe, and that before he loked thereon. But he sought an occasion to make a conuenient answere vnto theyr deceitful question. Here was an ensample geuen to declare howe they ought to knowe nothyng of princes affaires,And Iesus answered, and sayde vnto them. whose duetie it is, for asmuche as they professe themselfes to be Christes vicars in earthe, to preach [...], and teache heauenly matters. Now heare an answer worthy to cum out of Christes mouthe. Yelde ye, saith he, those thinges that pertaine to themperour, to themperour: and those thinges that belong to god, vnto god. He disaloweth not, if suche as are dedicated vnto god, giue vnto themperour, be he neuer so vngodly and wicked a prince, that, whiche is due vnto hym for gouerning of the common weale, or what he otherwise violently exacteth (because that losse of money doth not make men vngodlye) but he monisheth vs, occasion seruing him, of a thyng whiche is more to the purpose, that is, howe all ought to be yelden to god, that is due vnto god. A vile piece of coyne had grauen in it a title, and ymage of themperoure. If thou knowest this title, and art content to geue vnto him his duetie, howe muche more then oughtest thou to yelde vnto almighty god (whose [Page] Image euery manne beareth) what he ought of duetie to haue? When thou receyuedst Baptysme, Goddes image was printed and grauen in thy soule. Why doest thou then geue it vnto the deuell? Thou gloryest in the name, and tytle of a Chrystian manne: Why yeideste thou not vnto Christe, that thou [...]west hym by reason of thy profession? All that were there present maruayled at this discrete and wyse aunswere. Two sectes of the Iewes were nowe put to sylence with one saying.
Then came the secte of Saduceis, who denied the resurreccion of bodyes, auouchyng manne wholy to peryshe after deathe. Neyther beleued they that there was any spirite or Aungell, wherein they dissented in opinion frō the Phariseis. These grosse felowes had also a capcious question wherwith to tempte goddes wisdome. Iesus did then take vpon him the person of an vnlearned and ignoraunte person: but that thyng whiche in hym was loweste, was hygher, and of more excellencye then that whiche in menne is hygheste. They assayled hym on this wife: Mayster, Moises in the booke entitled deuteronomium, hath lefte vs this lawe, that yf any maried manne dye without issue, his next brother in age should marry the wydow, and of her beget chyldren to beare the dead mans name, And yf he deceasse without chyldrē to, then the next vnto hym should succede in his place or roume. [...] wer seuen brethren.
It chaunced that of seuen brethren the eldest maried a wyfe: he dyed without issue: Then came the nexte brother in age, according to the prescripcion of the lawe, and maried the widow: and he beyng lykewyse departed without children, the thyrde brother succeded: and after hym all the other by course, vnto the seuenthe, and last manne. Eche of them one after another, marryed her, and eche of them deceassed without issue. At the length the woman also dyed herself. Therefore when the tyme of resurreccion shall cumme, and the seuen brethren, and the woman shall reliue, which of them all shall chalenge her for his wyfe? for in her lyfe tyme she was like wyse maryed vnto them all seuen. The Saducies thought they woulde by thyncōuenience that they inferred of this case, make the resurreccion of the dead to apeare a very fonde thyng, and disagreable to reason: specyally yt there shoulde then ryse strife and debate among the brethren for the wyfe, whiche was common vnto them all. Iesus grutched not to teache those grosse felowes, saying: Doethe not thys question playnly declare that you be in a wrong belefe, and altogether out of the waye, for asmuche as ye neyther vnderstand the Scriptures, nor yet perceiue the power of almighty God? The Scripture is spirituall: & God who [Page lxxxji] made manne of naught, canne rayse hym agayne at his pleasure, from death to lyfe. He wyll not onely make the deade aliue agayne, but also rewarde them with lyfe euerlastyng.
Nowe wedlocke was inuented among menne for this purpose, because the thyng (I meane mankynde) whiche of it selfe, and owne propre nature contyneweth not for euer, myght by procreacion and encreasyng of the worlde, be multiplied,For when they shal aryse agayne &c. preserued and contynued. But whereas menne neyther dye, nor be borne after the common course of the world, what nedeth there any matrimonye? For after the resurrection of the dead, neyther shall any manne mary, nor any manne geue his daughter in maryage to an other: but as the angels of god in heauen, because there is among them no mortalitie, knowe not the vse of matrimony: so shall they that shall be relyued in the generall resurreccion, be made lyke vnto the aungells, theyr bodies beynge all spyrytuall and immortal. Furthermore why do you thinke it disagreable to reason to beleue that the dead shall aryse agayne? Haue ye not redde in holy scripture (the auctoritie wherof is counted among you holy, and inuiolable) what god sayed when he spake vnto Moyses out of the bushe? I am, saied he, the god of Abraham, the god of Isaac, and the god of Iacob, they were then dead, and yet doth he call himselfe theyr god. Therfore euen the dead do verily lyue because their soules remayne styll aliue.
And if it be so that theyr sowles remayne, what great maystrye is it then for God to call them agayne into theyr olde bodyes, wherein they dwelt before? But yf the dead be vtterly perished, so that nether bodye nor soule remayneth alyue, then standeth it not with reason, that he is called the God of the deade. As no man glorieth that he is a king of those that are not, so is God the God of the liuyng, and not of the deade. Wherefore you Saduceis are farre deceiued, imagyning that there shall be nothying in the lyfe to cum,Ye are therfore greately deceiued. otherwise then you see in this present life. Those thinges no doubt haue a more true and blessed beyng whiche are not vnder mans corporall light, then those whiche are seene with bodelye iyes. There is nothyng that more truly is, then god, and yet he is not seene, but felte or perceyued.
Yet for all this these wicked felowes made not an ende to tēpte Christ. After the Saduceis came the Pharyseis, and the Scrybes, who were encouraged to take hym in hand, because he hit the Saduceis in the teethe with ignoraūce of the law. For the Scribes and the Phariseis auaunt themselfes more then other, for the great knowledge they pretende to haue in ye same: and dissenting in opinion from the Saduceis, do beleue there are angles, and spirites: and [Page] that mens soules remayne aliue after the bodyes be dead: and finally that the dead shall ryse agayne. These felowes beyng right glad that the Saduceis were put to a foyle & blancked, and that Iesus had aunswered to their mindes, dyd lyke learned men, propoune and putte forthe vnto hym by one of the scribes, set vp for the nones to playe this parte, a notable question out of the moste inward misteries of the law. They asked hym what was the chief, and greatest commaundement in the whole lawe? Iesus straightwayes answered them out of the boke entyled Deuteronomium, where as it is written on this wyse:He asked him whiche is the first. &c. Heare O Israell, the lorde thy God is one god, and thou shalt loue the lorde thy God with all thy harte, and with all thy soule, and with all thy mynde, and with all thy strength. This is the chiefe and greatest commaundement: next vnto this, is that that foloweth: Thou shalt loue thy neyboure none otherwise then thyselfe. There is no other commaundement greater then these two, because they comprise the summe and effect of the whole law. Whē the Scribe heard him saye so, he sayde againe: Thou hast wel & truly answered how there is one God, and none other but he, and that to loue him with all the harte, and with all the vnderstandyng, and with all the soule, and with all the strength, is a thing whiche passeth all burnt offrynges, and other sacrifices. Iesus perceyuyng that he had ryght discretly aunswered, sayd vnto him: Thou arte not far from the kyngdom of God. For the euangelyke godlynes standeth not in sacrifices of beastes, but in cleannes of spirite. He is not farre from this meaning, whoso preferreth that commaundement whiche is spirituall simple or plaine, before all other preceptes, whiche be rather figures and tokens of true godlines, then the thyng selfe. But the cōmon sorte of the Iewes beleue verely that the chiefest parte of vertue and godly lyuing, standeth in visible thinges, as in washinges, in kepyng of the sabboth daye, in choyce of meates, in offred giftes, in sacrifices, in holy dayes, in fastinges, and in long prayers. Whoso with all his harte loueth god, for gods self (the whiche can neuer be loued enoughe) and his neybour for goddes sake: thesame hath made sufficient sacrifice. After that Iesu had thus with his wisdome euery where confoūded and ouercum them, that ceassed they to tempt hym, lest they should haue departed with greater shame,And no man after that durst aske hym any question. if they had been styll reproued in the presence of the people. They counted Iesus for an ignoraunt person, and anaunted and set out themselues among the simple & vnlearned people, what with their magnifike and hye titles, and what with theyr tragical and maskyng apparell, as thoughe they had been almost god almighties peeres. Howbeit the euangelike and godly wysdom, stādeth not in the multitude of sciences but in purenesse of spirite. As Iesus was reputed among the scribes, Phariseis, priestes, and head mē of the people, so afterwarde were the apostles taken for rude and ignoraunt persons among the Phylosophers, rulers, and princes.
But although the Scribes and Phariseis ceased to tempte Iesus, yet ceased not to teache them. For when he had propouned vnto them being assembled altogether, a question, and asked whole sonne was Messias whome they wayted for, and they had answered againe out of the Prophetes, the sōne [Page lxxxiij] of Dauid:Nowe saye the Scribes y• [...]or [...], &c, he moued a doubte that none of them all could assoyle, saying: how standeth it that Messias is the sonne of Dauid, since Dauid himselfe inspired with the holy ghost, speaketh in the Psalme as foloweth? The lord sayde vnto my lorde, sitte on my right hand, till I make thyne enemyes thy footestole▪ Sith thauctoritie of the progenitoures is greater then is thauctoritie of the of spring and neuewes, by what reason then dothe Dauid call hym, who shal be borne of his seede, his lord? It is a lyke thing, as thoughe the father would call the sonne Lorde. The Scribes, and the Phareseis, who had in them the spirite of the fleshe, as yet vnderstode not this misterie. Dauid inspired with ye holy ghost, sawe in Christ, whoe was not then borne, a thing farre aboue the nature of manne, where as himselfe was nothing els but a man. Nowe when the Scribes, and Phariseis helde theyr peace, and coulde make no aunswere hereunto, the moste parte of the people fauoured Iesu, and had a great delite to heare him dispute and reason the matter.
Wherefore Iesus perceiuing them to be curable, and knowing also how the priestes,And he said vnto them Scribes and Phariseis of a purpensed malyce▪ perseuered in their vngracious purpose, began openly to disclose theyr naughtynes in thaudyence of the people, not because to backbyte and slaunder them: but he toke from thē the visure of counterfaite vertue and holynes, lest they shoulde frō thenceforth any more deceyue the people. For nowe the tyme required that he should so do. Therfore putting forthe and preaching vnto them his owne doctrine, that is to say, a francke doctrine, and suche a one as flattereth and coureth fauour with no manne, he saied: beware leste the royall shew of the Scribes, & Phariseis deceiue you.Whiche deuou [...] wydowes houses. &c. They studye not your soule healthe, but theyr owne glorye. For they couet to go in long roabes doune to the ancle, to thentent they maye appeare to be men of geat perfeccion: and they seke after salutacions in ye market place, and the preferment of the chiefe seate in assemblies: and in all feastes, and bankets the first place or vppermost roume of the table. They vse also long prayers, bycause they maye seeme holyer then other. And by reason of souche coloured holynesse, they crepe into the fauoure of blessed and godlye wydowes, but symple withall: whiche for diuers causes are apte to be deceyued, eyther bycause of the weakenes of theyr sexe and kynde,Th [...]se shall receiue greater [...]ān [...]ciō. or for that they be wydowes, and lacke husbandes to defende them, or els bycause they be ryche and wealthy. To thē cum they of their owne swinge, vnder pretēce to be their patrones, and defendours, and with theyr counterfayte holynesse deuour vp their houses. But so litle shall this their Hipocrisy profite theim that they shall be more greuouslier damned of god, for so muche as they couered their naughtynes with a coloure of holy and vertuous lyuing. Therfore take ye good hede of those, leste ye be deceyued.
[Page]These thinges done, Iesus went into that parte of ye tēple where the treasury was, wherin the offered gyftes were kepte, and sytting directly against it, behelde those that made their oblacion,And manye that were riche cast in muche. and caste in giftes. And many riche folkes caste in great giftes, whom the priestes woulde therefore shoulde bee counted as it were more holier then other, measuring their godlynes, after the rate and measure of the gifte that they offered.
In the meane season there came also a certaine poore wydowe, and threwe in two little pieces of coyne, whiche made a ferthing. There was none among them all that preferred not those ryche folkes before this poore woman. But Iesus iudgement farre differeth from the iudgemēt of the Scribes, and Phariseis, the whiche thyng he woulde not haue his disciples ignoraunt of. I tell you, sayeth he, for a certaintie, this widowe, be she neuer so poore, hathe geuen more to the treasury, then all the other, whiche seeme to haue geuen mooste lauishely. For the other gaue of their abundaunt superfluitie. They gaue muche, howbeit they reserued more to themselfes. But this woman of her lyttle poore substance, hath geuen all together, reseruing nothing vnto her selfe. For God doeth not esteme the gifte after the measure and value of the thyng that is geuen, but after thaffeccion & minde of the geuer. Iesus is pleased with suche a wydowe, and dayneth to bee her spouse and conforter. The Synagoge like a proude housewyfe boasteth and craketh vpon the riches of her righteousnes: she boasteth vpō her ryche ornamētes of good workes. She glorieth in her housebāde Moyses, vnto whom she was neuer obedient: She auaunteth herselfe, because the prophetes were her sonnes, whome she eyther slewe with wicked murther, or at the least wyse persecuted. She hath euer in her mouth, the lordes tēple, the lawe of God, the Patriarches, Abrahā, Isaac, Iacob, and Israel. She goeth with her garde of priestes, Scribes, and Phariseis. But the churche like a poore wydowe hath nothyng to boast vpon. She knowledgeth lacke of good workes: and yet that litl [...] that she hath, she wholy dedicateth and offereth vnto God. Nowe what can be poorer then suche a wydowe, as leaueth herselfe nothyng at all? She knowledgeth not Moyses to be her husband, because she knowethe not circumcision: because she abhorrethe the sacryfices of beastes, beeyng contented wholely to haue offered vp her selfe vnto almyghtie God. The Lorde her spouse, inasmuche as he hath forsaken the yearthe, and is returned into heauen, semethe to haue forsaken his wydowe: whiche nowe like a woman destitute of all succoure, is spoyled, banished, imprisoned, afflicted, and oppressed bothe of the Iewes and Gentyles. She heareth dayly: where is thy spouse? It semethe that she wyll starue for hunger, whiche hauinge so small substaunce, hath cleane forgone that lyttle she had, and lefte herselfe nothynge. It semethe she wyll dye shortly wt reproche of baraines, whiche hath lost her housband. But this widow which after the iudgement of the world is past all health, & vtterlye vndone, the prophete Esaie comforteth on this wyse: Be thou glad thou barayne that bryngest furth no fruit: breake furth and cry thou ye trauailest not: for the desolate hath many mo chyldren then she that hath an husbande. Doe not we se that this prophecy is fulfilled? The synagoge is hongry, and dyethe. The churche is encreaced and spred abrode, triumphing in Martyrs, florishing in Virgins, and reioysynge in so many thousandes of Confessours. She hath [Page lxxxiiii] not one farthing of her owne proper riches: but of her spouses riches, she hath tried golde, fine and pure: she hath precious stones inestimable. For throughe sincere and pure fayth towardes her riche spouse, whatsoeuer he hath, she hath thesame. The synagoge, albeit she semed to geue much vnto God, yet dyd she reserue more vnto her selfe then was sufficient. Wylt thou see the Synagoge geuing her giftes▪ heare the Pharisey praying: I thāke the Lord, saith he, that I am not such a one as other men be. Nowe marke me how much he reserueth vnto himselfe when he saith: I fast twyse in the weke. I geue the tenthe part of all my goodes vnto poore people. On the other syde, marke the fashion of the wydow. She knocketh her brest, she dareth not once lift vp her iyes to heauen warde, she doth nothing but crye: God be mercifull vnto me a sinner. The Sinagoge, whiles she craketh vpon her owne iustice hath neyther any of her owne, nor yet gods iustice. The churche whiles she renounceth and putteth awaye from her all glory of righteousnes and knowledgeth her owne vnrighteousnes, is enriched with the iustice and righteousnes of her spouse.
The .xiij. Chapter.
THere was nothyng in the temple that pleased Iesus, saue the poore wydowe only, in the whiche temple there was nothyng els, but counterfayte deuocion, and fayned holines. Let vs also, who professe our selues to be the disciples of Iesu, departe out of the Iewish temple. Let vs sette asyde all truste of carnall workes, and embrace the ryghteousnes of the euangelike and chrystian fayth.
Therfore our sauiour departed thence to builde an other temple, whiche should be holy and spirituall in dede: and of buyldyng so substanciall, sure, and strong,One of his disciples sayed vnto him. that the very gates of hell shoulde neuer be able to preuayle agaynste it. When he was gone out, one of his disciples sayed vnto him: Mayster, beholde howe greate and houge are the stones of this temple, and what a strong buildinge is here: couertlye meaninge that it was a stronger piece of worke then that it coulde by processe of tyme fall in decaye or ruyne. Oh Iewishe iyes. They outwardly maruayled at stones couched and heaped together by mans hande, as thoughe Iesus had bene delited with suche a buyldyng. Iesus answered againe: Seeste thou this greate and curious edifice? There shall a time cum when there shall not one stone remayne vpon another vnthrowen downe: muche lesse then shall the same buyldyng continue for euer. Nowe Iesus lotheth, and contemnethe all that euer is seene with bodily iyes, for the greate desyre he hath of his ghostly and spyritual temple. As he sate in that part of mount Olyuete (where he chose his lodging for that nyght) from whence the temple of Ierusalem myght bee sene,And as he sat on mo [...]t Oliuete. the disciples called againe to theyr remembraunce his wordes, wherby he had tolde before howe it shoulde [Page] cumme to passe, that the sayd temple shoulde bee destroyed bothe stycke and stone, euen from the very foundacion. For they supposed that the kyngdome of god, whereon they ceased not as yet to dreame, shoulde cum immediatlye after the destruccion thereof. Therfore fower of them, that is to wete, Peter, Iames, Iohn, and Andrewe, went priu [...]lye vnto him as he there sate, to the entēt that lyke as he had shewed vnto a fewe persons apart, the misterie of his transfiguracion, so should he lykewyse disclose vnto thē, beeyng but a fewe, all the secretes concerning the time when his kingdome should cumme and begin: whiche thing he woulde not perhappes open vnto all the other. And for this cause they sayed vnto hym: Tell vs when these thinges shall cum to passe, and by what token we maye knowe when the same [...]yme is already cum and present. The Lord who had already weded out of his disciples all carefulnes for sustenaunce, desyre of reuengement, & prouidence of lyfe or forecastyng howe to lyue, woulde also wede out of theyr myndes all suche curiositie as maketh a man ouer busy and inquisitiue, to knowe suche thynges, as nothyng appertaine vnto his saluacion. Therfore he so tempreeth his woordes, that by thesame he sygnifieth not onelye that the citie of Ierusalem shall one day be destroyed, but also that after his departure, greuous stormes of persecution shal rise against the preachers of the gospell: and finally that the ende of the worlde, or domes day shall cumme. But as it is expedient for all men to knowe howe they shall one day make an ende of this present lyfe, to thentent they may euer make themselues redy againste the same, so his will and pleasure was to haue his disciples fullye persuaded, that a tyme shoulde lykewyse cumme, when he would returne into the worlde agayne, a iudge bothe of the quicke and deade: but when that time shoulde come, because it was not expedient, he woulde in no wyse haue it knowen. Therfore he began to speake of these matters, in suche wyse as here ensueth.
Beware, sayeth he, lest any manne deceiue you. For there shall manye come who wyll chalenge and take vpon them my name, and euerye of theim wyll fayne hymselfe to be Christe, and by his craftie delusion, deceiue manye vncircumspect persons.
The great busynes & rufflyng of the world, will shew that my cūming approcheth, & the worlde is nighe at an ende. But you muste not strayghtwayes when warres are moued, or when there is any terrible bruite or rumoure of warres to be moued, be so dismayed therwith, as though thesame time wer already present. For these thinges shall cum, and yet shall not thende of the world furthwith ensue. They shall only be preludes of the ende yt is to come, euen as in an olde mans bodye, diseases oftetymes thauncing, are foretokens that his body shal shortely decay and perishe. The temperature of the qualities is the thyng whiche preserueth bodely health.
But when by reason thesame qualities, do stryue one agaynste another, the whole body is distempered, then is it an argumente that the destruction [Page lxxxv] thereof approchethe. There shall nacion ryse agaynste nacion, realme agaynst realme, and one of them go about with great powers, and hostes of men,For there shall nacion aryse agaīst nacion. to destroye an other. Moreouer the yearthe it selfe, as thoughe it were not content to norishe so wicked and vngodlye people, shalbe shaken with yearthequakes, and so shall there be in sondrie places of the worlde greate dearthe and famyne, because it shall deny men theyr naturall foode and sustenaunce. Furthermore the ayre as though it were angrye with thesame vngodly folkes, vnworthy of life and breathe, shalbe noysomme, and deadelye. When ye see manye of these signes and tokens, yet loke ye not byanby for domes daye. For these euiles shallbe onelye the begynninge of the calamitie to come. Neyther shall youre selues be free from suche euils & troubles. And therfore loke well aboute ye, leste ye bee clapte in the neckes or creye be ware. For men shall accuse you, and brynge you before councels and synagoges: and yee shalbe presented before kynges and rulers, to aunswere in causes of lyfe, and deathe: not for any offence, or euyl dede doen on your behalfe, but onelye for the profession of my name: and this shall they do because all the worlde maye knowe, howe they were worthely caste out of the kyngdome of God, sithens they so persecuted the preachers of thesame. But lette not these thynges muche trouble your myndes. The cruelnes of wycked persons shall brynge nothing to passe agaynst the proceding of the gospell. Neither can anye man slea you before your tyme. For domes daye shall not come, before the gospell be preached throughout all the worlde.
You nede not therefore to prepare you any worldly succours agaynste the violence & tiranny of persecutours, or take thought how to escape their iudgementes. When there is any accion commensed agaynst you, loke ye goe, & appeare, leste ye seme to despise the publike authoritie. For this thinge also shall make much for the enlarging and spreading abrode of the gospell. But when ye are goyng to appeare, be you not carefull, studying with your selfes what answere to make, and how to tell your tale, for that ye are not sene in ye lawe, but men ignoraunt in ciuill plees: as the common sort of the people are wonte to be carefull in suche case, who make Oratours and Rhetorcians theyr atturneys, and proetours in pleadinge of matters.For it is not ye that speake. But whatsoeuer cumme the vnto your myndes, that speake you. For your selues shall not be authours of suche wordes as you shall speake, but instrumentes onely. The holy ghoste shall speake by you,The brother shall deliuer vp the brother, &c, suche thynges as shalbe expedient for the busynes of the gospell. But suche persecucions must ye not onely looke for of alyauntes, and enemyes, but also of your frendes, and kynnesfolkes. For one brother shall take the lawe of an other, and accuse hym of deathe worthye crymes, all naturall loue and affeccion cast aside. And the father shall likewise accuse the sonne, contrary to naturall loue and kyndnes. Furthermore the children shall also rise agaynste their parentes, and cause them to suffer death.
And where as ye hurte no body, but brynge the tydinges of saluacion to all [Page] men: yet shall ye be hated of all them that loue this world, onelye for the dyspleasure and malyce they beare to my name, whiche you shall preache. But in all these euils it shalbe nedefull for you to be armed with perseueraunce and constancie of minde. For whoso continueth in his good beginninges to the ende, shall be safe, because no calamitie is able to destroye him, that with constant harte and mynde beleueth the gospell.
If ye requyre a sygne to geue you knowledge when this extreme calamitie hangeth ouer your heades: when ye shall see the abhominacion that maketh desolacion standing in ye place where it is not beseming it should stande, then let him whiche readethe Daniels prophecy, vnderstande it. For then it shalbe hyghe tyme for euery man, al other thynges omitted and lefte vndone to shyfte for hymselfe by flyeng awaye and to saue his lyfe, not by wordelye aydes,Let hym that readeth vnderstand. but by swyftnesse of flighte. Then lette al that be in Iewrye, the nourishingeste, and moste famous parte of the countreye, flye vnto the deserte and wylde Mountaynes. If this calamitie take any man on the house toppe lette hym not goe downe into the house, nor enter into his parloure, or chambre to fetche out any thynge from thence: but as he is founde, so lette him gette hym awaye and begone. And if at that season anye manne be labourynge in the fieldes naked, and without clothes, let hym not runne home againe to fetche a waye his cloke, or mantel, but flye strayght waye some whither els: so swifte shall the floud of ye miserie & calamitie be, whiche shal ouerflow this coūtreye. Therfore in wofull case shall they be whiche are great with chylde, & they also that haue chyldren sucking on their brestes,Wo shalbe then to thē that are wt chylde. because nature wil not let suche as are wt child to cast away their burthen: nor natural kindenesse suffer the other to flye awaye from their children. And the onely way to saue the life shalbe to flye without anye taryinge. Therefore desire you of god, that this calamytie chaunce not in the wynter season, nor vpon the Sabbothe daye. For ye muste not onelye flye awaye as fast as your legges will beare you, but also a greate waye of. But winter season because the daye is than shorte, is an yll tyme to flye far in. And the law for fendeth to trauayle far vpon the Sabboth day.
[...] that youre flight.All that the lorde hitherto sayed, is spoken in suche wyse, that it semeth partlye to pertayne to the destruction of the citie of Hierusalem: partelye to the tymes of persecutions, whiche were moste sharpe, and vehemente, at what season Stephan was stoned to deathe: and partely to the laste ende of the worlde or domes daye. Yet is there included in the same woordes, a morall sence, whiche teache the vs, howe that beyng deliuered from all worldlye impedimentes, and encumbraunces, we oughte alwayes to wayte for the cummynge of that daye, when we shalbe presented before almyghtye god to receiue our dome and iudgemente. He canne neuer be prepare agaynste thesame, who eyther for loue of temporall thynges, or els thorowe thenforcement [Page lxxxvi] of carnall affeccions, that is to saye, for his parentes, wyfe, or chyldrens sake, is called backe agayne to the daunger of the losyng of euerlastyng saluacion. He is laden with a vessell, who beeynge ouercharged and letted with worldly ryches, ceaseth to do those thynges which pertayne to eternall health. He is burthened with a mantell, who for takinge hede vnto the bodye, regardeth not the soule. He is slowe of foote by carying of an infant, who by reason of naturall affections, refrayneth not from those thynges whiche he knoweth ryght well are by all maner of meanes to be exchew [...]dme hasteth to that tayning of those, whiche he knoweth ought (all lettes and impedimentes set asyde) greatly to be desyred. Wynter taketh them flying, who for the lytle lyght that theyr weake fayth geueth, and because charitie is colde and faynte in them, doe not finishe their iourney, and manfully goe thorowe whither they beganne to goe. Moreouer the supersticious obseruacion of the Sabboth bryngeth those persons into daūger, who by reason of an vnright and aukeward iudgement, tremble and quake for feare, where there is no cause of feare: and where they ought chiefly to feare in dede, are feareles: as when a manne is bolde to transgresse the commaundement of God, for fearelest he breake mannes constitucions. For the Lorde himselfe taught openly that the Iewes Sabbothe was well contemned, and broken, for mans health and preseruacion.
Furthermore the wordes that ensue, seeme rather to pertayne to the last day of the worlde, before the which day, great businesse, and hurly burly shall vniuersally happen for the cummyng of Antichrist.For there shall be in those daies. Those dayes, sayethe he, shall be so full of miseries on euerye syde, that there hath not beene lyke tribulacion and affliction from the creacion of the worlde vnto this daye, nor hereafter shalbe. If this affliction shoulde long while continue, as it shall be fell, and cruel for the season, there shoulde not one man be saued. But God of his infinite mercye and goodnes hath prouided, that this storme shall shorte whyle endure, for their sakes, whom he hath chosen to lyfe euerlastyng. For of these will he suffer none to perishe, what storme of euils soeuer shall arise. Wherfore there is no cause why any man shoulde feare himselfe, so that he perseuer and abyde still in the euangelike and christian fayth, as nighe vnto the shote anker or surest refuge. No puissaunce shall cast them downe, whiche haue a constant beliefe in me.
Onely take heede that in stede of me, you embrace not another Christe. There shall bee more ieoperdy of deceyuers, then of persecutours. For there shall aryse in those dayes false Christes, who shall vntruly chalenge and take vpon them my name, and person. There shall aryse also false Prophetes, whiche vnder a cloke and coloured shewe of holynes, shall fayne themselfes to be Prophetes: and in working of Magical wonders, and miracles cloked by craftie illusions of diuels,Loe, here is [...]. &c. folowe the prophetes, and me, so that euen the very electe (if any power coulde preuayle agaynste God) maye be deceyued by suche ligierdemayne, and iuglynge castes: Therefore if anye man shall saye vnto you: Loe, here is Christe, beleue him not: or if any call you backe to another place, and saye: loe, here he is: what place, what apperaunce of thinges, [Page] or what maner of honour or seruing of god soeuer he shewe you, beleue hym not. For after that Christ hath once forsaken the worlde, he cannot be shewed nor pointed to with fyngers, but will lye hid in mens soules, and this shallbe the signe and token to knowe where he is: when anye dothe with his lyfe, & conuersacion expresse his doctrine, & put it in execucion. Howebeit he wyll not cumme at domes daye, so as he nowe cummethe, but wyll sodainly and vnloked for shewe himselfe from any hygh after the maner of a flashe of lyghtening, dreadfull to the wicked, who shall be cast into euerlasting fire: and againe amiable and louelye to godly persones, whiche shall be called to the felowship of the heauenly kyngdom. Therfore if you chaunce to liue in these dayes, bee ware ye embrace not in stede of me, sum counterfayte Christe.
Loe, I haue tolde you all thynges beforehande. There remayneth behynde, that you retayne and kepe my woordes in memory.
Nowe after these forsayed calamities, warres, persecucions, famyne, pestilence, and earthquakes be paste, there shall also ensue manye other wonderfull signes and tokens out of heauen, all the elementes beyng, as it were yrefully set to take vengeaunce vpon the wicked people. For the Sunne, the fountaine of light,And then shall they see ye sonne of man. &c. shall wexe darke, therby as it were embraiding the vngodlye with theyr blyndnes, because they woulde not see the euerlastyng sunne and lanterne of the worlde. Neyther shall the Moone, whiche is wonte to shine in the night, and put awaye ye darknesse therof, geue her light yt she boroweth of the Sūne. Furthermore men shall see the starres fal doune from the firmament to the earth, which haue bene so many hūndred yeares there fastened for mans behoue & commoditie. And besides this, the powers of the heauens (by vertue whereof those merueylouse bodies haue cōtinued, euen frō the creation of the worlde, their courses and offices appoynted thē of god) shalbe moued: so great shall the feare be of the dreadfull day of dome approching. These thinges done, all that be then aliue, shall sodaynly, and with the twynkelyng of an iye, see the soonne of man (whoe is nowe taken for an vnderlynge, and not regarded) appeare in the hyghest cloudes with greate puyssaunce, & in the glory of the father, and with him innumerable multitudes of Aungels. Then will he sende out his Aungels, who wyll let none of his chosen be awaye, but wyll assemble thē altogether frō euery quarter, whether they be quyc [...]e, or els dead, but must sodainly be reliued again: he wyll send them out, I say, to gather all the membres of the misticall bodie vnto their head, to thentēt that they which haue bene partakers of afflictions & persecutions for the gospelles sake, maye lykewyse be companions and partakers with hym, of euerlastynge ioye and blysfulnesse. It skylleth not whither that good mēns soules haue gone, neyther into what place their karkases haue bene throwen:: Aungeles shall fynde them out, and gather them together from the fower quarters of the worlde: and againe from the hyghest pole of heauen, to the low moste. Euery soule shalbe ioyned vnto his owne proper bodie, and all the electe and chosen people shall lykewise be conioyned vnto theyr head.
Now leste this day cum sodaynly vpon you, when ye are nothyng at all prepared, you maye gesse by certayne foresygnes and coniectures, when it is nere hande, euen as ye may coniecture and gather by the fygge tree that summer wil shortly cum. For when the braunches of this tree begin once to waxe soft and tender, being about to bring forth their first fruite called grossi, and when the leaues be alreadye budded out, ye knowe that sūmer is not farre of. But it is muche certayner that that day shall cum, then it is certayne, that summer foloweth after wynter. This thyng do I auouche vnto you: This age shall not passe till all these thinges shall happen. Among corporall thinges there is nothing more stable & sure then heauen: nothing more vnmouable then is the earth: but yet both heauen and earthe shall sooner alter and chaūge their nature, then my wordes be vayne, and of none effect. Be ye not careful to knowe certeynly when that same laste daye shall cum, forasmuche as it is not geuen vnto ye Angels to know it: no nor yet to the sonne himselfe. For ye father hathe reserued this secrete knowledge to himself alone, because he perceiued it was expedient for your soule helth he should so do. Be you moste certaynly assured that it shall cum: but aske ye not when, leste by this meanes ye becum careles. ‘The texte. ¶Take hede, watch, and pray, for ye knowe not when the time is. As a man which is goen into a straunge countrey, and hath left his house, and geuen his substance to his seruauntes & to euery man his worke, & cōmaunded the porter to watche. Watche ye therfore, ye know not when the mayster of the house will cum, at euen or at midnight, whether at the cocke crowyng, or in the dawnyng: lest if he cum sodaynly, he fynde you slepyng: and that I saye vnto you, I saye vnto all, watche.’ Beware alwayes & take good hede: watche & praie continually, since you are vncertaine when that dreadfull daie shall cum vpon you. You shal take good hede if you wyll not truste vnto worldly aides, neither put confidence in any worldly creature: but wholy hang vpon me, & my cōmaundementes. Ye shal watche, if by refraining frō superfluitie, & all bodely pleasures, you will wholy bend youre selues to holynes of spirite, & vertuous liuing. You shal pray, if you wil most feruently desire those thinges, which are promised vnto thē that stil perseuer & cōtinue in the profession of the gospell. Satā hath his craftes to deceiue euen wise, & circūspect persons. Against these craftes you must vse the wysedom, & policy of the serpent. The world, & the flesh haue their entisinges, wherwith they so delite the mindes of recheles folkes, that (as I maye cal it) slepe, securitie, & forgetfulnes of thinges eternall, crepeth vpon thē ere they be ware. Of these thinges spryngeth eyther contēpt, or els desperāce of the kingdom of heauē. God wil not cleane forsake his chosē, but he loueth wakefull & heedefull persons: yet will he that whē they haue done what may be done by mans endeuoyre & diligence, they neuertheles cease not to pray, fully persuadyng thēselfes how it is God yt geueth the beginning, proceding, & consūmation of euerlastyng blisfulnes. So watche you, as thoughe God wyll forsake you for a time: so praye you, as thoughe whatsoeuer ye go about, shall cum to none effecte, without he put to his helping hande. And because the Lord Iesꝰ woulde the depeliet fasten this doctrine in ye mindes of his disciples, he added [Page] a similitude very fit for the purpose. When I shall forsake you, sayeth he, so demeane your selues, as faithful and wyse seruaūtes woulde do, vnto whom the Lord being about to make a voyage into a straūge coūtrey, hath geuē auctoritie to ordre and guide his house: and hathe assigned to eche of theym his worke,As a man whiche is gone into a straunge coūtrey, &c. and office. Furthermore he hath commaunded the porter to watche for feare of nyght theues. These seruauntes, because they be vncertaine of theyr Lordes returnyng home, do still endeuoyre themselues to do theyr office and dutye, that whensoeuer it shall chaunce him to cum home agayne, he may finde theym watching. It is more certaine that I shall cum againe to you, then that theyr lord shall eftsones returne vnto them. There maye sum chaunce befall, that he miscary whiles he is from home in the straunge countrey. But as sure as God is in heauē, I will cum againe, albeit the daye when, be to you vncertaine. Therfore do you as good and thriftie seruauntes are wont to do. Euer watche & loke after my retourning. You cannot tell when the Lorde will cum, at euen, or at mydnyght: whethre at the Cocke crowyng, or in the dawning of the daye, lest yf he cum sodainlye (as he wyll cum in verye dede) he fynde you sleapyng, and slacke, or negligent in doyng of your duetie. That I speake to you, I speake by you to all that shalbe borne vntill the worlde be at an ende: watche you. Euerye man muste watche that will be saued: Euery man must do the worke that the Lorde hath committed vnto hym, but especially and aboue all other, it behoueth the porter to watche, who watcheth for the safegard of the whole familie. And although the people doe sumtymes take a nappe, yet hath the shepeherde no leasure to slepe. Nowe is all this present lyfe (wherein is no certaine differēce betwene good thinges and bad, and wherin is exceding muche ignoraunce or blyndnesse, and very litle lyght) all this lyfe I saye, is in comparison of the lyfe to cum,And that I saye vnto you, &c, nothing els but nyght. And albeit that in thende of the worlde the Lord will cum once for all, to all men generally, yet commeth he also to euery man seuerally at the houre of death. Therfore euery man particularly ought to watche against this his cumming, because it is euen as vncertaine as the other. For he cummeth vnto sum late in the euenyng, as in growyng age: to sum at mydnyghte, as when they are in their flowers, and beste lykyng: to other sum at the Cockecrowyng, that is to wete, in olde age. Ye muste neyther truste to youre strength, nor to your age. The tyme and houre of death is lyke vncertaine to all menne.
The .xiiij. Chapter.
NOwe that moste holye, and solemne feaste of Easter drue nyghe, that is to say, of Phasc[?], whiche worde signifiethe in the Hebrue tongue, a passing ouer, on the whiche daye y• holy bloud of the vnspotted lambe should delyuer vs from the vengeaunce of the sleying swerde, and beynge brought out of Egipt through the red sea, and wildernesse of this world, bring vs vnto the heauenlye Hierusalem, into a countreye flowing with milke and honye. For the Iewes passeouer, whiche they yearelye [Page lxxxviij] celebrate and kepe moste highe and holye, was nothing els but a figure and shadowe of this sacrifice, like as was this ceremony, that they did on these daies forbeare leauened breade, exhorting vs hereby, to suche puritie and cleanesse of lyfe, as becummeth a professour of ye gospel. After two dayes expired, the daye that they called the preparyng daye should be. But as the chiefe priestes and S [...]ribes, deuoutly prepared and made themselues readie to celebrate this corporall passeouer: so did they like vnwise felowes, wickedly make haste to offer vp thatsame trewe lambe whiche that solemne sacrifice had so many hundred yeares figured. For nowe were they at a full poynt to slea Iesus: but because they durste not openly do it, for feare of the people, they thought good to laye handes vpon hym, and put hym to death by gyle & treason. And for this their purpose, that daye of all other, was moste conuenient to thentent the thyng of the newe testament,But they say not in ye [...]east daye. &c. shoulde agree with the fygure of the old. They themselues, dyd not chose this day, but it was foreapointed vnto this sacrifice by the eternall decree and ordinaunce of the father. For they counseylyng to gether how to slea Iesus, saied: Not on the feaste daye, leste there arise any busynesse and hurly burly among the people. Doubtlesse it is a Iewyshe feare to stande in awe of menne, and all this whyle nothynge to dreade god at all. Iesus knowyng the tyme was cum, in the whiche it was the fathers wyll to haue that same euerlasting sacrifice to be made, departed not from Ierusalem, leste he shoulde haue semed to haue fayled at the place foreapointed vnto this businesse.
When he therfore feasted at Bethany with his frendes, in the house of Symon, surnamed the leper, one of the geastes that feasted with hym was Lazarus. Thys house presenteth vnto vs, the agreyng, and frendly felowshyp of the churche: the whiche being vncleane, he washed & purified with his preuous bloude: and beyng dead through sinne, and vnrighteousnesse, he made alyue againe by his death and passion. With suche persones, Iesus loueth to sit at table, rather then with the priestes, & phariseis, who thought themselues [...]leane, and alyue, notwithstandyng they were suche in soule, as Symon, and Lazarus were in bodye. As they thus feasted, there came in a certaine womā hauing and alabaster boxe full of pure, good, and precious oyntement, called the oyntment of ryght Narde: whiche brake her boxe: and powred al the ointment vpon the Lordes heade, as he sate there at the table. Iesus who was neuer delited with the pleasures and delicacies of this worlde, loueth to be anoynted with suche manoure of oyntment, after the spirituall meanyng. The churche is lauishe and prodigall in bestowing this oyntment vpon her dere and welbeloued spouse. What precious thing soeuer she hath, thesame reserueth she not to herselfe, but powreth it vpon Iesus heade, vnto whom all honour and glory is due. The house of ye churche is in most ample wyse enlarged & spred abrode throughout all ye whole world: but the swete sauour, and fragraūt smell of this ointment hath filled euery corner and part therof. This swete sauour allureth and causeth many a one to desyre that they maye be admitted [Page] into the same house, wherin Iesus sitteth at meate with his frendes. But there be sum which of spite & enuy, speake against the delicacies of Iesu: as the Iewes, who rather seke theyr own profit, glorie, & cōmoditie, then the glory & honour of Iesu Christ. For so did certaine of his disciples y• yet sauoured of the flesh, but specialy Iudas Iscarioth: who being not contented in his mynde, & muttryng with himself againste this womannes fac [...]e, sayed on thys wyse: what neded it to wast or cast away this so pure good oyntment? For it myght haue been sold for thre hundred pence, and with that money many a poore body haue been relieued. And the losse of this oyntment greued them so muche, that they made a great murmuring agaynst the godly prodigalitie of the woman. That thyng is well loste, which is employed vpō Christes glorie: Yea, to saye the trueth, there is nothyng that lesse perisheth. The sinagoge is sparing to Christeward,What nede this waste of oyntmēt &c. and wastefull or prodigall to her owne person. Contrarilie, the churche regardeth not the price and valewe of that she hath receiued of Christe, but breaketh the vessell, and rashlye powreth out all that euer she hath vpon her spouses heade. The poore wydowe whiche cast a farthing into the treasurie, pleased Christ hyghly. So doth this woman content hym also, whiche for his loue and sake, hath lost her precious oyntment. The widowe knowleagyng her pouertie, broughte forth all the poore substaunce she had, and caste it into the treasurye: and the other beyng now riche & wealthie through the lordes liberalitie, did not onely geue him all that euer she had, but also sustained the lose of her vessel. The one gaue her goodes and lyuyng: the other gaue euen body and soule, yf that can perishe whiche is geuen vnto Iesu. Where be they now that grudge and murmoure against this prodigalitie, whiche is so pleasaunte and acceptable to the aucthoure of grace? Christ geueth of his owne plentifully, to thentent that the good sauour of his liberalitie, maye the more be spred abrode: He requyreth no rewarde for anye thynge he geuethe: but here onely he is ambicious or desirous of honour. He willeth that we knowleage his well doing and benefites, not because he hath any nede of suche prayse and commendacion, but it hath pleased hym by thys meane to geue vs his gyftes and riches.
The Lord (of whome alone it is sufficient to be alowed) defendeth the godly diligence of the woman agaynst his disciples muttryng and murmuryng against her.For ye haue poore. &c. Why, saith he, make you this busines with this woman? Suffer her to take her pleasure. She hath done me a good turne. For whereas you cloke your couetousnesse with a pretence to socour the pore, knowe ye y• whatsoeuer is geuē to me, thesame is geuē to a poore body. These commune poore folkes, and beggers, you shall euer haue with you, whom you maye do good vnto, and helpe as oft as ye wyll: but ye shal not alwayes haue me present, to wyn my fauour by such corporall benefytes. I haue been but once in my lyfe tyme thus honoured, and the thing that is done, is not done to thentent that many should take ensāple therby, to vse such manour of bodilye refreshinges: but because all men should after the spirituall sence and meaning doe the like. This womā wotteth not what she doth, & yet with a godly endeuour and diligence [Page lxxxix] doeth she as muche as lyeth in her to do. My death is nere hande, then will she desyre to anoint my body that muste bee buried. And because she shall not then haue tyme so to do, she preueuteth the tyme: and yeldeth me that honour whiles I am aliue, which she cānot geue me whē I am dead. But so true is it that her godly endeuoire (whiche you speake and murmour against) shall not lacke it condigne and worthye prayse, that when my death shall by preaching of the gospel, be renoumed and spokē of throughout al the whole world, she shall lykewyse bee remembred and spoken of, because she honoured it wyth suche a gyft and present before I dyed.
With these wordes the Lorde caused his disciples to cease their muttring. But Iudas Iscarioth one of the twelue (who vntruely dispensed the common money geuen for the reliefe of the poore) could in no wyse suffer the losse of this oyntment,When they heard that, they were glad. but went streightwayes vnto the highe priestes, to betraye Iesus vnto thē. For it was not vnknowen vnto hym, how they studyed to take him by deceyte and treason. After the highe priestes hearde this, they were ryghte glad. It pleased them very well that one of householde with Iesu, shoulde bee the chiefe worker of this mischiefe. They agreed of the sum of money that Iudas shoulde haue for his labour. And there was mutuall faith founde in that wicked counsell, and conspiracie, whiche is seldome kept in honest and leafull couenauntes. Iudas beleued the bare promise of the priestes, without eyther wrytyng, witnesses, or sureties. He ymagined with himselfe whiche waye he might betraye Iesu vnto the sayed priestes, and Scribes after such a sorte, as they desyred: that is to saye, in tyme, and place conuenient, leste anye busynesse or insurreccion should ryse hereof. For this condicion was expressed in the couenaunt. In the meane time, whyles Iudas, and the hye priestes counsayled together how for to destroye him, Iesu went about the businesse of mannes saluacion.
Nowe was the fyrst daye of the feast of swete breade cum, on the which daie the Iewes were wōt to offer vp their easter lambe. Therfore Iesus disciples said vnto him. Whither wilt thou that we go, and prepare thee thy easter souper? Iesus sent out two of them to make prouision therfore saying vnto them: Go ye into the citie, and assone as ye bee entred in, there shall meete you a man carying a pitcher of water: him folowe ye, & into what house soeuer he entreth in, saye these woordes to the good man of the house in my name. The maister saith, where is the soupyng chāber where I maye eate my easter lambe with my disciples? and he shall straightwayes shewe you a large souping chamber, paued, and already prepared for the feast that shalbe made therin. There prepare you for vs our easter souper. Here marke me the simple obedience of the Apostles, suche an obedience as they also shewed before, when they were sente out to fetche the Asses foale. Marke also this, that there is nothyng hyd and [Page] vnknowē vnto the lorde: so that it is manifest and plaine hereby, that he both foreknewe, and willyngly suffered whatsoeuer he suffered for our cause. Further, marke his authoritie. At the naming of this worde (Lorde, or Maister) the asse was byanby let go. Againe at the naming of thesame worde, the soupyng chamber was furthwith shewed them, so that it appeareth hereby, that it was in his power to do whatsoeuer he woulde: he could with a becke haue restrained the priestes, & phariseis, who went about cruelly to tourment hym and put him to death. The disciples went theyr waye, and came into the citie, and founde one carying a water pitcher: whom they folowed, and entred into the house where he went in, and declared vnto the goodman of the house, their maisters commaundement. He without any tarying shewed them a soupyng chamber, wherin the disciples prepared theyr easter lambe, that is to saye, the last and mysticall souper, whiche should both represent the fygure of the olde lawe, and also sacramentally present and exhibite vnto them, the sacrifyce of the newe lawe, and gospell.
In the euentyde Iesus folowed with his twelue disciples, whom only as chosen felowes, his pleasure was shoulde be witnesses of all that shoulde bee doen in this moste holy feast or maundye. When they were all set at the table, and takyng their repast, Iesus sayed vnto theim: I assure you that one of you that eateth with me, shall betraye me. As he had so sayed, eleuen of them were stryken with great sorowe and pensiuenesse. For there was none of them all that knewe himselfe fautie, saue Iudas only. But yet durste they not truste to the weakenesse and frailtie of mans nature. Therfore eche of them desyrous to be delyuered of this pensiue carefulnesse by the lordes discrying of the traytoure, sayed vnto hym: Is it I? Neyther was Iudas, who knewe hymselfe culpable, ashamed to saye with the rest: Maister am I he? Iesus to shewe vnto his disciples a perfite ensample of leuitie and mekenesse, thoughte it better to suffre them a while to be troubled with heauinesse, then to bewraye the traytoure: vsyng all the wayes and meanes he coulde, to cause hym to returne from his wicked and mischieuous purpose. Therfore he sayd: It shall be one of the twelue,It is one of the twelue, &c. who is so familiare with me, that he dippeth in the same platter that I do. And this is the rewarde whiche he will geue me for my gentle and familiar entertainement. Nowe Iudas perceiued that it was not vnknowen vnto the lord where aboutes he wēt: and he sawe also suche mekenesse in hym, as the lyke had not been heard of before. Iesus would not discrie him (of whō he should anone after be moste falsly betrayed vnto death) vnto the residewe of his disciples, because they would peraduenture if the treason had been opened, haue cruelly handled hym for theyr maisters sake. But oh vncurable malice. What stone, what diamōd, would not so great gentlenesse make to relent, specially of hym who could hurt and displease with a becke? But thesame gē tlenesse more encouraged the wretch to do this wicked and mischieuous dede. Then went Iesus foorth with his tale in this wyse: howbeit as concernyng me, nothing shall be doen otherwise then I will my selfe: but as the prophetes [Page xc] haue sayed and prophecied of the sonne of man, so shall it be. It is expedient for a great many that he be delyuered and betrayed to death. But yet woe bee to hym throughe whose malice and wickednesse,But wo is that man. he shalbe betrayed. He procureth a thing which shal be soule health to other, and to himselfe vtter confusiō. It had been better for him that he had neuer been borne. Howbeit this wicked mynde, & purpose of Iudas, was neuer a whit refourmed, neither with so great mekenesse of the lord, nor yet for dread of the great horrible punishmente whiche he threatned him withall: so great a michiefe is couetousnesse.
Furthermore in this souper, Iesus commended vnto his disciples that moste holy sacrement or signe of his death, and of the perpetuall couenaunt made with those that would continue in the euāgelike & christiā faith: for this cause he toke bread, and after thankes geuen to god the father, brake it, and gaue it to eche of them, saying: Take, eate, this is my body. Also he toke the cup, and after thankes geuen, gaue it them, and they all drāke therof. Then he said vnto them. This is my bloud of the newe testamēt which shall be shed for many▪ Be you well assured of this that I shall tell you: from henceforth I wil drinke no more of the fruit of the vine tyll that daie that I drinke it new in the kyngdome of God. When the souper was done, and grace sayde in the laude and praise of god, according to their manoure and custome, the same nighte they departed from Ierusalem vnto moūt Oliuete. We must euer thanke, & praise God both in weale and woe.All ye shal [...] be offended▪ &c. There Iesus knowyng the frailtie and weakenesse of his disciples, prepared and strēgthned theyr myndes, that they myght be able to suffre the storme of persecucion which hanged ouer their heades. All ye, saith he, shall be troubled this night for my cause. And this thyng did Esay also prophecie of before. I wyll smyte, saith he, the shepherd, and the shepe shall bee scattered abrode. But dispayre ye not. As my death shall trouble you, and cause you to disperse and scatter abrode, so shal my resurreccion recomfort you, and gather you together again. For I wil reliue, as I said, on the thyrde day, and being reliued, will go before you into Galile. After ye haue there sene me, you shall put away all sorowe and heuinesse. When Peter, who as yet knewe not his owne weakenesse, heard him say so, he answered again very manfully, but yet rashely withal, saying: Although all the residewe be offended with thy death, yet truly will I not be troubled therwith a whit. Iesus desyrous cleane to wede and plucke out of our myndes all truste of our selues, sayth vnto him: O Peter, thou deniest that that thyng shalbe done, whiche both the prophetes, and I my selfe (whom it had bene thy parte to beleue, and in no wise to gainsaye or contrary with wordes) haue tolde before shall cum to passe. O thou rashe promiser: Yea, the stronger thou thynkest thy selfe to be, the more notably [Page] shalt thou be troubled aboue all other. This thyng I assure the of: before the cocke crow twise this same very night, thou shalt thrise deny me. Yet is the presumpcion of Peter nothing abated herewith,Before the cocke crowe twyse. &c. insomuche that he maketh a more stoute, and greater promise of himselfe, then he dyd before, saying: Yea, if there be no remedy, but I must nedes euen dye with the, yet I wyl neuer deny the. As Peter sayd, so sayd the rest of the disciples, to thentent that they erring together, shoulde bee all refourmed together of theyr errour, and knowe howe vnable they were to do any thyng by their owne strength and power, and finally perceyue how it was not possible for any thyng to bee vaine or vntrue, which came out of Christes mouth. A litle before, they al agreed together in cō fessing truly who Christ was, and the cōmune opinion of them al was praised in Peter. Here they agree altogether in a rashe confidence and trust of thēselues: and in Peter alone the rashenesse of them all is rebuked. Only Peter denied Iesu, and the rest would haue doen the like, if occasion had been geuen them so to do. For they would haue denied him, yf they had not fled awaye. The bolde stomacke of Peter, the whiche was more constaunt in hym then in the other, brought him into this daunger. None of all these thynges chaunced vnto the disciples of any set malyce, as it happened to Iudas, but onely through mans imbecillitie and weakenesse. And therfore Iesus vsed the obstinate wickednesse of Iudas, to our saluacion: and would haue the weakenes and frailtie of his apostles diuersely declared, because to teache all other by them, how no manne shoulde warrand hymselfe ought to his owne strength, but whensoeuer the storme of yuels and aduersities aryseth, wholely to hang vpon the heauenlye ayde and socoure: whiche so muche the more presently helpeth man, as he distrusteth his owne strengthe and power. The apostles coulde not yet bee reproued by worde: but the time would cum when the experience of the matier should at the lengthe make them to knowe themselues.
Therfore they came into a place called Gethsemamy. This Gethsemany is a valey lying at the foote of moūt Oliuete. No man can mounte vp to the crosse of Iesu, vnlesse he first cum downe vnto this valey: vnlesse he hūble and abase himselfe by renouncyng of all the aydes and socours of mans pride & loftinesse. Here commaunded he the other eight to tarrie, and takyng vnto hym three, that is to saye, Peter, Iames, and Iohn, gate him awaye not farre of, because he woulde geue himselfe to praier and contemplacion. Behold here the engines, and artilerye of the gospell against the violence of persecucions. There were two thinges in Iesu moste contrarye: that is to wete, his diuine maiestie, thē whiche there was nothyng higher, or of more excellencie: and his humayne weakenesse, then whiche there was nothing more vile, or of lesse reputacion. Because vnto these three disciples he had giuen before some taste of his highnesse and diuine maiestie, it was his wyll and pleasure they shoulde nowe be witnesses of his greatest abasyng of hymselfe, and humilitie: to thentent that in the same Christe, they should learne, both what they ought to counterfayte and ensue, and also what to hope after. Here nowhere appeared his face all [Page xci] shynyng, and glisteryng lyke the Sunne: no where his apparayle whyter then the snow: no where Moyses and Hely cōmunyng with hym: and to bee shorte,My soul is heuy, euē vnto the death no where was hearde the fathers voyce as it was before, but as a man vtterly forsaken and destitute of all helpe and socoure, he beganne to bee soore troubled with feare, and dismayed with great anguish and agony of mynde: for he was a very naturall man, and notably expressed in hymselfe, what is wont to chaunce vnto those persones, who are nothyng els but men, whensoeuer any suche storme hangeth ouer them. Neyther dyd he cloke and dissemble the thing amōg his frendes. I thorowly, sayde he, feele in my minde, sorow & heuinesse lykest vnto death. He sought for comfort euery where, & found none at all. But yet is it a certaine kynde of solace and comforte, to complayne vnto our frēdes of our calamitie, though they will not helpe vs. Therfore he commaunded also these three to tarry here, and watche. That done, he went forth a litle, and as one cleane destitute of all worldly comforte, and vtterly forlorne and paste helpe (as touchyng mans helpe) fled vnto the father for socoure: of whom yet he should not byanby be eased of his griefe. Wherfore he fell down flatte on the grounde: and lying grouelyng, prayed the father, that (if it were possible) the tyme of this battaile might passe awaye. The nature of his body feared the tourment, & death that was nye hand. Abba father (sayd he). Thou canste do all thinges: take awaye this cup from me, that I drinke not therof. Neuertheles let that be doen that thy will hath decreed, whiche wylleth, nothing but what is moste expedient and best: and not as the weakenesse of this body desyreth.
When he had thus prayed, he returned vnto his three disciples whome he left behinde him and found them nowe sleping. And then called he Peter, who a litle before had made so stout a promyse, saying: Simō, slepest thou? Couldest thou not watche as much as one houre with me? This tyme admitteth no sluggishenesse. For he slepeth not that goeth about to destroye vs. Watche, and praye, lest ye entre into temptacion, because ye shall bee in ieopardy to bee ouercomen therwith, if it cum vpon you when ye are nothyng prepared. The perill is like commune vnto vs all. I watche and praye for your health & safetie:And againe he went asyde. &c. doe you like wyse watche, and praye as I do, that you maye ouercome with me. The spirite is ready, and wyllyng, but the fleshe is weake. The spirite must be stayed and stablyshed with watchyng, and prayer, leste, the fleshe haue the vpper hande. When Iesus had thus spoken he went eftsones to the place frō whēce he came, & made his prayers vnto the father, with like tenour of wordes as he dyd before: desyring hym, that he might not drinke of the cup [Page] which was at hand: and anon he returned to his disciples and founde them agayne slepyng. They napped in the beholdyng of his maiestie, insomuch that Peter wiste not what he sayde. In like manour do they here slepe in the beholdyng of his infirmitie and weakenesse, and knowe not well what answere to make hym rebukynge them. Iesus returned the third tyme from prayer vnto his sayed disciples: and the thirde time he founde them a slepe. Bothe they and we had perished, vnles Iesus had watched, and prayed for vs al. Therfore after they were wakened, he rebuked them because he would by them styrre vp and awaken all slewthfull persons. Slepe ye, sayde he, from henceforth, and take your reast. You haue slepte ynoughe. The thing selfe will now waken you whether you will or no. The very point, and momente of the tyme is already cumme. Lo, the sonne of manne shall anon be betrayed, and delyuered into theyr handes that are all set on mischiefe.And immediatlye while he yet spake &c Ryse vp, and let vs go mete them. For now the lord Iesus had by prayer made himself strong in mynde against the storme of affliccions that was at hand. Neither shewed he any time afterward any token of feare, or werines: but gaue vs an ensāple of moste cōstaunt and stedfast pacience vnto the last houre. He had no sooner spoken these wordes, but Iudas Iscarioth one of the numbre of the twelue chosen disciples, & amonges them taken for the chiefe, was cum, and with hym a great bende of souldiers fensed with sweardes and staues, against Iesus being without armour, and weaponlesse. Neither lacked there here authoritie. The hie priestes, scribes, and head men of the people, sent this power. Here marke me (good reader) the notable conflicte of the euangelike and christian godlynesse againste fayned and counterfayte holynesse. Thus is the truthe of the ghospell daylye assaulted: thus doeth it alwayes ouercum and get the victorie. There is none meter to betraye it then he, who professing hymselfe to be a preacher & teacher of thesame, teacheth those thinges that are of the fleshe. There is muche more ieopardie of false doctrine, then of the swerdes and staues of souldiours, that are notorious and open misdoers. Yet dyd not Iudas well trust to his owne strength and policie, when he should betraye the lorde. He ioyned vnto hym a great bende of souldiers wel weaponed, & besydes them, the authoritie of both the states, that is to saye, both of the spiritualitie, and tēporalitie. And all these thynges dyd they in the night, hauing awayted as well oportunitie of place, as of tyme. There muste nedes be moste horrible darkenesse, where Iesus is bound, and taken. This was the power of darkenesse: & Satan was suffered a whyle to seme to haue vanquished and ouercum Christ. What greater blindnesse could there be then to go about by mannes policie to betraye hym, vnto whom nothyng is vnknowen? then with swerdes, and staues to assault him, who with a becke can do what hym luste? Iudas dyd not openly shewe hymselfe to be the captaine of this vngracious compaignie, but gaue them firste a token, saying: whomsoeuer I kysse, the same is Iesus: Laye ye handes vpon hym, and leade hym charely, lest he scape frō you. The priestes were well ware of this, that the money should not be disbursed vnlesse Iesus were in their handes and custodie. Then began Iudas to go a prety waye before the souldiers, as though he had goen about sumwhat els: but yet he went so before thē, that he was euer in their sight. And anon as he was cū vnto Iesus, he saluted and kyssed him, according vnto his accustomed manoure. Neyther dyd Iesus here abate any parte of his ientilnesse towardes the traytour. He only nipped him [Page xcij] by the conscience, saying: My frende for what entent art thou cumme? He knew right wel howe he would neuer tourne from his wickednesse, and yet vsed he all the meanes that myght be,And he tha [...] be [...]rayed hym had geuen them &c. to refourme hym: teachyng vs hereby to vse all the gentlenesse, and fayre meanes we can possible towardes synners, because we be vncertaine whether they will one daye tourne and cum to amēdment. If they amend, then haue we wun the soule health of our euenchristen: yf they amēde not, yet shall not our gentle demenure be vnrewarded. A kysse is a sygne of mutuall loue & charitie. Charitie declareth vs to be the disciples of Iesu. Wherfore there is no greater point of enmitie, then a fayned kysse. Certes such a kysse do false prophetes, e [...]ē in these dayes gyue vnto Iesu, whiche vnder pretence of christian godlynesse, serue their belyes, and seke after the prayse of the world: and in stede of the spirituall fredōe, teache a very Iewishe religion. At the token of this ve [...]mous kysse, the souldiers layed handes on hym, and bound hym. The disciples when they sawe this rufflyng and busynesse, waxed fumishe and angrye. And nowe Peter cleane forgettyng what ye Lorde had tolde hym before, thought the tyme was cum wherin it shoulde be his part to do summe worthy feate, according as he had right couragiouslye and lyke a bolde man promised to do. He drewe out his swearde, and strake the high bishops seruaunt called Malchus, because he more fierse then the rest,And one of them that [...]ode by▪ &c. first hasted to laye handes on Iesus. Howbeit the Lorde so ordred the stroke of his right hande, that he dyd Malchus no other harme, saue alonely cut of his right eare: the whiche thesame moste gracious lord anone as he had rebuked his disciple, restored agayne, and so made hym amendes for the hurt of this small and daungerles wounde. So beneficiall was Iesus to all men, that we ought to be ashamed to haue, so muche as a wyll or an entente to be reuenged vpon any man: I will not saye to hurte suche, as hath not deserued our displeasure.
Further, as Iesus will not be defended with any other aydes, then with the swerd of the gospel, the whiche pearceth to the innermost partes of mens hartes, so was it his wil that this armed company of souldiers should know that he could not haue been apprehended by any puissaunce or power of man, vnlesse he had both willinglye and wittingly put hymselfe into their handes to be taken.I was dayly with you in the temple. Therfore he turned him vnto them, and sayed: sirs what ayleth you to cum out hyther to me at midnight, with sweardes and stanes, as vnto a thefe that woulde stand at his defence with lyke weapon? I was daylye at Ierusalem, not priuely, but openlye where euery body might see me: in the place where moste haunt and resort of people is, I meane in the temple: healyng sycke folke, and teachyng the trueth. I was euer weaponlesse, and accō panied but wt a small number of disciples, who wer likewise without armour and weapon. Why dyd ye not there take me? Surely you might haue done it then with lesse businesse, if it had been so decreed.
[Page]But this is your tyme: insomuche that you may by goddes sufferaunce, do nowe to me what ye luste. And that it shoulde so be, the scriptures, whiche cā [...] notlye, haue foreshewed many yeares sithens. Whan he had sayd [...]o, there was but who might firste lay handes on hym: and anon the disciples fearyng themselues, forsoke theyr lorde, and rāne awaye, sum to one place, and [...] to another. It is lawfull for weake persons to flye, who are not as yet [...] and able to suffre persecucion. Albeit there chaunceth a tyme, when that to flye, is nothyng els, but to deny Christe. There must we not flye, but euen of our own accorde hasten to dye. When that by thy death the Gospel taketh more disprofite, then commoditie, then flye awaye, and hyde thy selfe. But when that by thesame, the ghospell hath muche profyte, and contrarily greate disprofite and hinderaunce, if thou auoyde the daunger therof, then sticke not to go and mete the hangman.And there folowed hī a certayne young man There was among the twelue, a certayne young strypplyng y• loued Iesus more thē the rest, & folowed hym being led with his armes boūd like a captiue or prysoner: whose ba [...]e bodye was clothed with one finelynne [...] garment only. Hym they knewe, and toke. But he caste of his lynnen vesture, and so escaped out of theyr handes, sauing his lyfe by the losse of his garment. He that so flyeth after the spirituall sence, flyeth happely. For what els is this bodye but the vesture and garmente of the soule? As ofte as Satan layethe hande vpon the soule, passe not vpon the linnen garmente, and so saue thy selfe, and escape out of his daunger. Nowe beholde howe theuangelike veri [...]ie is handeled after it is betrayed of a wicked disciple. The eruell garison of souldiers leadeth it bounde to the chiefe menne of bothe the states, who are in a cō spiracie to destroye it. Fyrste it is brought vnto the hyghest priest. There is no more mortall an enemy vnto Iesu, then is a wicked Byshop. Nowe because the matters should seme to be done with more auctoritie, thither assembled all the priestes, Scribes and elders. This is the authoritie of this world, whiche is in a conspiracie aganste poore, symple, and playne veritie, but yet inuincible withal. Al this while Peters hert fayled him not. Howbeit he folowed Iesus a loofe, and was nowe a cloked disciple: and no meruayle, sithe the tyme drewe nere, when he would deny him. For mans bolde stomacke is good for nothing els of it selfe, but to make the synner more outragiously to offende. Therefore he preased into the palace of the highest priest, & there sate amidmōg the lewde and vngracious companie of seruauntes, and warmed himselfe by the fire, as one that would be rather a beholder of the Lordes passion, then a folower.
In the meane season suche of the priestes as were chiefe in dignitie (amōg whom as euery one was higheste in authoritie, so was the same more wicked then the other) and with them the residue of the counsell, leste they shoulde haue semed to be rather murtherers, then auengers of heresye, and vngodlynesse, sought for sum witnesse agaynst Iesus, wherby they might put him to death. They desired nothyng els, but his death and destruccion, who freelye offered all men life euerlastyng. Yet could there no mete witnesse be found. Iesus onely was he, against whom mans craftines coulde fynde no cōuenient witnesse [Page xciij] For nowe there came in many before the Iudges,For ma [...] bare false witnesse. who deposed against hym, but their witnesse was so simple and slēder, that it appeared not to those moste vniust felowes themselues, sufficient to condemne him, whome they hadde in very dede cōdemned alreadye among themselues, before he was brought vnto his arraignement. At the length there rose vp certain persons who gaue sore euidence against hym, saying: we will denounce vnto you, suche thynges as we knowe certainly to bee true. For we hearde hym saye (with these eares) I will destroy this temple made by mannes handes, and after three dayes expired, I will builde another,But yet theyr witnesses. that shall not be made with the handes of manne. They woulde that this saying shoulde appeare to be a blasphemye spoken against the Lordes temple. Yet did not their witnesse (albeit to aggrauate the haynousnes of the crime, it conteyned sum truthe) seme lawfull and sufficient. A man would haue sayed, that the iudges had taken conscience in the matter, and fauoured the defendaunte: Howbeit this diligence of the priestes was for nothing els, but bicause Iesus should not by any meanes be quit and escape this iudgement.
Yet all this while is there nothyng doen agaynst hym. There nedeth the helpe of the highest priest or bishop of all, to destroye Iesu. He therfore perceyuing that the matter wēt but easily forward, rose vp in the middes of the coū cel, and began to speake vnto Iesus, sekyng sum occasion of his wordes, wherby he might condemne him. Hearest thou, sayth he, what crimes are layed vnto thy charge? Haste thou no answere to make hereunto? Iesus held his peace and gaue hym not a word to answere. For, for what purpose shoulde he haue answered to those thynges, which themselues iudged but light matters, and of no wayght? Therfore the highest Byshoppe styll sought occasion, and questioned with hym, saying: Art thou that selfsame Christe the sonne of God, who is euer to be praysed? Iesus confessed he was. For it was not his parte to denye that thyng, whiche it behoued all men to knowe.
And because he knewe they woulde not beleue in hym, or at the leastwise woulde contemne him, by reason of the weakenesse of his body: he added an other sentence to feare them withall. You shall see (ꝙ he) the sonne of manne sitting on the right hande of the diuine maiestie, and cummyng on hygh in the cloudes of heauen, with great glory, and many aungels waytyng vpon him. He meant of his seconde cumming: when he will retourne, not lykewyse lowe as he was then, but in diuine maiestie a iudge both of the quicke, and dead. The wicked priestes were ignoraunt in the lawe: yet mighte they haue learned of the Phariseis, that both the cumminges of Messias, were prophecied of by the prophetes: the one not regarded and passed on, the other royall, and dreadfull. But they had no leysure to compare Iesus dedes, with the prophecies, and foresayinges of the prophetes. All that euer they wente aboute was [Page] nothyng els, but to bryng hym to destruccion. Here the highest priest clokyng his wickednesse with a vysure of Godlynesse,Then the hye prieste rēt his cl [...] thes. rent and tare his clothes therby to make the blasphemy to appeare more haynous and detestable.
What nedeth there, saieth he, any further witnes: yourselues haue heard an open blasphemy. The wicked Bishop desyrous to set forth his owne glorye, coulde not abide to heare Christes glorye aduaunced: supposyng that what glory and prayse soeuer had been geuen to Christ, thesame shoulde haue been to the great derogacion and minishyng of his maiestie. [...]oodnesse caused him a litle before to ryse out of his place: and yet in so doyng, he gaue reuerence vnto the sonne of god. Now doeth he rente his clothes, prophecying hereby, how it shall cum to passe, that the true bishop raignyng the carnall and figuratiue bishophode shalbe cleane abolished and set aside. The glorious sinagoge was rent, but Christes coate remaineth still whole. What is farther from blasphemy, then to set forth the glory of the sonne of God? then to testifie that all shall come to passe, whatsoeuer the Prophetes haue prophecied to cum? And yet the vngracious bishop iudgeth this to be suche a blasphemye, as nedeth no witnesses. What, saith he, thinke you here in? All they with one cōsent gaue iudgement that this saying was an offence worthy of death. Forsothe a mete and a worthy councell for suche a priest. Nowe is it to be considered howe theuangelyke veritie is entreated in such councels, where as a wicked priest, who faine would be taken for a god,What thīk ye▪ &c. cannot abide to haue the glorye of the sonne of god auaunced: where the Scribes do not vtter what thei haue learned of the prophetes: where the head men, and elders of the people, be in a conspiracie with the chief prelates of the temple: where suche waged seruauntes, & hyred souldiers beare a stroke, as are of theyr owne naughtie disposicion enclined to all mischiefe. For now some of them began to spitte at Iesus, as thoughe he had been lawfully condemned: and other some couered his face with a vayle, and after they had buffeted hym, sayed: Prophecie, and arrade who hath striken the. Thus they reprochefully scorned hym, because he suffred the people to take hym for a prophete. Furthermore the priestes seruauntes dyd lykewyse beat and buffet hym. These thinges were more fell, and cruell then death: but this ensample was ordeined for our enstruccion. In sufferyng of reproche and vylany none passed Iesus: but in workyng of myracles there were some, that went beyond hym
While all these thinges were doen vnto Iesu, Peter beyng a fearful beholder, sate in the neyther parte of the palace among the wicked bishop seruauntes. For there was a conuenient place for hym, sithe he woulde denye Iesus. Hither came a certaine wenche of ye highest priest, whiche, after she had espyed hym warmyng himselfe with other by the fier, and hadiyed hym diligentlye, began to knowe his shape and phisnamie, and sayed vnto hym: Yea thou too [Page xciiij] wast with Iesus of Nazareth. Peter frayed with these wordes denied it saying: I know not the man, nor wote not what thou meanest. It was conueniente that this stoute promiser, because he might the better know his own frailtie, should be made afearde of a wenche, to thentent that he afterwarde boldly professyng the name of Iesu before rulers, and princes, should knowe that his boldnesse and constant courage of mynde, came not of mannes strength, but of the holy ghoste. He therfore beyng now afearde, and halfe mistrustyng that place, gate hym out of the hall. Yet departed he not out of the byshops palace. Whiles he abode here, the cocke crewe. Peter heard that, and yet remembred not what Iesus had tolde hym: so greatly was he afrayed. Then a certaine damosell (when she sawe hym) began to detect hym again to them that stode about her, saying: This is one of theyr number. Peter eftsones auoyded her saying with a lye, denying flat that he was any of the apostles. And anon after when the seruauntes whiche stoode by whyles the damosell knewe and discryed him, had themselues well vewed his fauour and appara [...]le, they lykewise began to knowe hym, and sayed: Uerily thou arte one of them. For thou arte of Galile. The firste that detected hym was a woman. Oh what a peril it is for Christes disciple to be knowen in bishops, and princes courtes? Unlesse he vtterly denye hymselfe to bee Christes disciple, he standeth in ieopardie to lose his life. Peter is also in ieopardie, by reason of his mother tongue & countrey language. Suche manour of courtes can abyde no syncere and pure veritie. Nowe shall Peter at the length, be made a right courtier vp and downe. For he begynneth to sweare depely,Peter remēbred the worde. and to curse withal, that he neuer in al his lyfe tyme knew this Iesu, whō they spake of. And as he had spoken the word, the cocke crewe agayne. Peter came not to hymselfe agayn, before Iesus loked vpon hym. Therfore at the length callyng to his remembraunce the wordes that Iesus had spoken vnto him, when he saied: before the cocke crowe twise, thou shalt thryse deny me: he wente forthe of Cayphas house, and braste out a wepyng. Yet went he not to hange himself, as Iudas did, bycause he fell not of obstinate iuelnesse, but by mannes frailtie and weakenesse, and that by the sufferaūce of God, bycause his fal should be our instrucciō. But this showre of teares which braste out of his iyes, quenched the lyghtning of Goddes wrathe and anger. He wept not before he was goen out of Caiphas palace. For there the more naughtie packe that euery one is, the more he estemeth and fauoureth himselfe.
The .xv. Chapter.
AL ye nyghte was spent in Cayphas house, in destroying, mockyng, and skorning of Iesu. In the mornyng earlye after they had coūsayled together afreshe, the hie priestes, with the elders Scribes, and all the whole assemblie, led him awaye with his armes bound, & deliuered hym vnto Pylate to be iudged: whō they had with theyr foreiudgement already condemned. Now [Page] are they of iudges becum accusars. Pylate, their accusacions and complaintes heard, called Iesu, and asked him: Arte thou thatsame kyng of the Iewes? Iesus answered. Thou sayest: couertlye knowledgyng and confessyng that he was the selfsame. Yet was Pilate not a whit moued with this aunswere, bycause there appeared nothing in him wherby he semed desyrous of any worldly kyngdom. Furthermore the hye priestes, lest he should by any meanes haue been quit, gathered together diuerse criminall artycles against him, to thētent that amongest many matters, there should at ye least wyse be sum thing in fine which would moue any iudge, not being to vniust, and parcyall, to geue sentence against hym.And Pilate asked hym again. Pylate perceiuing howe all was doen of priuate displeasure and malice, sought occasion to discharge him of suche matters as he was arrayned for. Therfore whē he came again vnto Iesus, & Iesus woulde geue him neuer a word to ausw [...]re, thē sayde he vnto him: Makest thou no answer, sith thou art in so great daunger to lose thy lyfe? Se how many artycles these felowes laye against the. Iesus from thenceforthe made no answere, who desyred not to escape this iudgement, leste the vtilitie of his death, shoulde haue been let or hyndered thereby, & also bicause he knewe right well that ye malice of the priestes woulde not yet haue ceased, althoughe they had not this waye preuayled against hym. For this cause his wyll and pleasure was so to dye, that it might appeare that he died willyngly. The Emperours deputie, albeit he were a paynim, yet dyd he abhorre the murthering of a man, whom he iudged to be an innocent and gyltlesse person: and therfore vsed he all the wayes and meanes he coulde possible to delyuer him. For he sawe well there was no healpe to be had on his behalfe, whereby he myght so doe.
There was a custome among the Iewes that at the feaste of Easter, one of them shoulde be lewsed whiche laye in prison for anye death worthy offence, whomsoeuer the Iewes desyred to be geuen vnto them. At that season there was induraunce a certaine notable felō, muche spoken of for his vngracious dedes, named Barrabas, who had been a stirrer vp of sedicion in the citie, and in the busynes, and hurly burly that he made, had committed manslaughter. Pylate determined with hymselfe to vse this occasion to saue Iesu. Therfore when the people were cummen together, accordyng to theyr auncient custome to desyre to haue some felon pardoned, in token of theyr safe deliueraunce and scapyng out of Egypte, Pylate answered in this wyse: I haue two prisoners, Barrabas whome ye know, and Iesus whō men cal the kyng of the Iewes.
Will ye therfore that I lewse vnto you Iesus? Pylate perceyuing that he coulde haue no ayde and helpe of the priestes, went vnto the people bicause to haue had some ayde & assistence of them, trusting that by theyr fauour, Iesus shoulde haue been delyuered. And so had he been without fayle, if the malicious byshops (neuer weary to worke mischiefe) had not moued them rather to desyre to haue Barrabas pardoned, then Iesus.
When this thyng had so chaunced, contrarye to the deputies expectation (for he heard say that Christ was highly in grace and fauour with the people) yet ceased not he to helpe hym,And they brought him to a place named Golgotha. &c. as muche as in him laye. What then, sayed he, will ye that I do with the kyng of the Iewes loking to haue heard of them a more fauourable and gentler sent [...]nce. But here the wylye Bishops were very circumspect, who had before hande infected the myndes of the comminaltie with theyr wickednesse. Neyther is the auctoritie of suche bishoppes good for any thyng els, but to moue Princes, and the people agaynste the trueth of the gospel. The people therfore cryed agayn: crucifie hym. The bishops had also beaten into their heades, that the shamefullest kynde of death of al, should be chosen out for hym: bycause his name shoulde hereby be counted detestable and cursed among all the Iewes.
For the lawe pronounced hym cursed, whoso hanged in wood. So studied they not onely to bereaue hym of his life, but also vtterly to extincte & abolyshe hys good name, which was a facte muche crueller then death. They coulde not abide that any mans name shoulde be counted holy, saue theyrs. Neyther did Pilate here yelde vnto theyr furie, but spake har [...]e againste them, saying: I am the Emperours deputie. It is not lawful for me to put any man to death, vnlesse he be duely conuicted. What offence hath he dooen wherfore he oughte to be crucified? Here the deputie nothyng preuayled. For they cryed outemore [...]uriously: Crucifie hym. Yet for al that Pylate shranke not in Christes cause, tyl they layed vnto his charge treason against the Emperour. It was not conuenient that Iesu shoulde be doen to death, excepte the Emperours authoritie had serued the fury of the byshops. Pylate perceyuyng what daunger hanged ouer his head, on the one syde, of the Emperour, on the other, of the clamarous people, albeit he knewe righte well that Iesus was an innocente and harmeles person, yet willinge to yelde and conforme hymselfe to the mortall hatred of the byshops, Scrybes, elders, and people, gaue sentence of deathe agaynste hym: but with thesame [...]entence he bothe cleared the innocent of all crimes, and also condemned the priestes, and the people. For he pronounced hym to be innocent and giltles, whome he let them haue to crucifie. Suche maner of Pylates shal the truth of the gospell euermore haue: & would to God there dyd not aryse among vs some byshops, which are farre beyonde those bishops in all mischeefe & vngraciousnes. When therfore Iesus was condemned to death, he was fyrst beaten with scourges. But whē the Iewes were not here with satisfied, Pylate deliuered hym to the garison of ye souldiers to be crucified. So it pleased the high wisedom of God that Iesu the foūtaine of al glory, should be put to all kyndes of vilany, by al sortes of people: to the entent we should not be dismaide wt any mane [...] of worldly euils or aduersities. Iudas betrayed him: the bishops, Scribes, & headmen of the people counsailed together: the seruaūtes toke hym: Cayphas the highest priest, chiefe worker of all this mischief condēned hym: the Councell, and theyr seruauntes scorned him as a condemned person: the people cryed out agaynst hym like mad folkes: the Emperours name maketh the iudge afraid: Herode despiseth: the Emperours deputie geueth sentence: and in al these is Cayphas, and in hym the deuyl.
Nowe remayneth there behynde, that the wicked garison of souldiers do lykewyse playe theyr partes, and amōg thē also was Cayphas. Al the shame and villany that Iesus was put vnto, all his destruccion (if it maye be sayed yt he was destroyed) came of Caiphas, who vnwares wrought a thing moste blessed and holy. For he made this sacrifice, without whiche no manne coulde haue attayned saluacion. When therfore Iesus was caste and iudged to dye, Pylates seruauntes led hym into the hall of the palace. For the Iewes, who were desyrous to seme holy durst not entre into the palace of Panim; because they would come pure and cleane to celebrate theyr passeouer.
And yet was theyr mindes in the myddes of the palace, and in the verye handes of the souldiers, whom being of their owne enclinacion readye to do all mischiefe, they prouoked and incensed therunto. After Pylate had once deliuered his handes of Iesus, he thought it made no great force how he were doen to death. So did Herode fauour the vertue, and goodnes of Iohn, that at the requeste of a peuishe wenche he caused his head to be striken of. Howbeit the fauour of Pylate was more constant then so, but yet in conclusyon he deliuered hym to be crucified. And this was doen leste any that professeth the trueth of the ghospell, should trust vpon any worldly ayde and succour. Then the souldiers, because they woulde the more take theyr pleasure on hym in puttyng hym to shame and villany, called together the whole garison of theyr companions: and in m [...]kage, clothed him with a garment of purple, as it had been with a kynges robe: thē put they on his head a croune platted of thornes, in the stede of a diademe, and being thus disguised, they began with one voice to salute hym, saying: Hayle kyng of the Iewes. Furthermore they strake his head with a rede, whiche they gaue him in his hande in ye stede of a scepter: & dyd also spit vpon hym, and bowyng theyr knees, wurshypped him. Iesus all this while helde his peace, & paciently yelded to al theyr dispitefull doynges, transportyng vnto his owne persone that shame and villanye, whiche was due vnto our offences, because to aduaunce vs vnto his glorye.
These thynges doen, they toke of agayne the purple garment, and put on his owne clothes to thētent that carying his crosse amōg misdoers, he might be discerned, and knowen of euery body. And this the malycious priestes caused to be done, because they would the more ali [...]nate and withdraw all mēnes mindes from hym. As they were goyng to the place of execucion, they met a certayne felow called Simon of Cyrene (the father of Alexāder, and Rufus) cūmyng from his ferme: whome makyng refusall to beare Christes crosse, the souldiers (notwithstandyng he was a ryche man and of theyr acquaintaunce) did of a souldiourly malapertnes compell maugre on his head to beare it: not [Page xcvj] because to fauour or ease Iesus, but for the spedier finishyng of the execucion. Some men necessitie constrayneth to embrace the crosse of Iesu: But this is a blessed necessitie that driueth a man to saluacion. The apostles enforce no mā to go to Christ: but the souldiers vsed compulsion. Howbeit the violence of these naughtie packes hath bene many a mannes saluacion. They broughte hym into a place slaunderous and reprocheful,And they brought him to a place named Golgotha, &c. by reason that suche as trespaced the lawe, there suffred execucion: called in the Syrian tong, Golgotha, & in Latine Caluaria, the whiche word implieth in Englishe a place of dead mēs sculles. There gaue they him wine mingled with myrre, to drinke. For wyne is customablie geuen to men, when they be a passyng. Howbeit that wyne, for so much as it was corrupted with the bitternes of the Iewes, Iesus receyued not whan it was offered hym. For a lytle before he dranke with his disciples, and would not drynke agayne of the fruite of the vine, tyll he should drinke it newe in the kyngdome of God. He hated the bitter wyne whiche the vyne of the Iewyshe synagoge brought hym furth, that was becum bitter vnto her lorde, and tiller: and in stede of ripe grapes, yelded the fruite of the wilde vine. He hated the vine of wycked persons, and thirsted for another kynde of wyne. That was the newe wyne of the spirite of the Gospell, the whiche spirite after his ascending vp into heauen, he moste plenteously powred vpon his disciples.
When Iesu was lifted vp on the crosse, those that crucified him, parted his clothes among thē: and for his coate (whiche was wrought in suche wyse yt it could not be deuided) they caste lottes, whose fortune it shoulde be to haue the whole. Nowe considre the pouertie of Iesus, who hadde nothyng left him in yearth. He hangeth in the middes betwene heauē and yearth. So must he bee naked: so must he be lyghted of all burthens: so must he be high, that wyll encountre with the enemy of mānes saluacion. When Dauid should fyght with Goliad, he caste awaye al the armour and weapō of Saule, whi [...]he dyd rather burthen hym, then do hym any stede. It was the thyrde houre of the daye when they nayled hym on the crosse. There was set vpon the crosse the tytle of the cause wherfore he suffered, which was this: The king of the Iewes: written in thre languages, that is to saye, in Hebrue, Greke, and Latine. And with hym they crucified two theues, in suche wise that one of them hong on his right syde, and the other on his lefte, on eyther syde enuironing hym hangyng in the middes. And this was doen by the procurement of the wicked priestes, because to make his name shamefull. The prophete Esai prophecied it should so be, saying: He was reckened among the vniust and wicked.
Neyther could the malicious bishops, and Scribes yet be satisfied with these so great euyls and manyfold displeasures. For fyrst the Iewes passing by the crosse, rayled on hym as he hong theron: and as it were vpbraydyng [Page] hym now ouercum, sayde vnto hym in derision and mockage waggyng their heades withall: A wretche, thou that destroyest Gods temple, and buildeste it agayne within three dayes: Nowe shewe what thou canste doe: Put furthe this might and power wherupon thou braggest: saue thyselfe if thou be able and cum down from the crosse. Neyther dyd the hyghe byshops or priestes vse any gentler language vnto hym, who with the Scribes skorned hym among themselues, saying: He hath saued other, but himselfe he is not able to saue: He hath made his vaunt how he was Christe: he bragged that he was the kyng of Israell. If his promises be true, let vs see hym [...]owe cum downe from the crosse, & then will we beleue o [...]n hym. The priestes entended by these reprochfull wordes, cleane to withdrawe all men from the beliefe of Iesu. So are the Martyrs euen at this daye ofte tymes scorned, and with lyke reprocheful wordes rayled on in their martyrdome, and corporall tourmentes, so is the veritie of the gospel verated, & laughed to skorne of the miscreantes, whiche is many tymes so hardly handled, that it semeth to be vtterly oppressed. Yet ceased not this outragious raylyng against Iesus. The two theues that wer crucified with hym, rebuked the innocent as they honge on the crosse. But here also dyd Iesus accordyng vnto his name. For he saued one of them.
At the sixte houre there arose a darknes, whiche couered all that lande: and endured tyll the nynth. Then Iesus destitute of all mannes helpe, cryed vnto the father with a loude voyce, reciting out of the psalme the prophecy whiche was spoken of hym before: Heloi, Heloi, Lamazabathany, the whiche wordes interpreted, areas muche to saye in Englishe, as, my God, my God, why hast thou forsaken me? When some of them that stode by heard hym speake these wordes, and vnderstode not well the Hebrue tong, they sayde: he calleth vpon Hely. There be many suche false prophetes, and interpreters of scripture, euen in our tyme, and euer shall be tyll the worldes ende, which expounde the wordes of Iesu, no better then those scorners did. After that when he cried agayn: I am a thyrst: there ranne one vnto him, and [...]aught him a sponge ful of vineger, fastened to a rede, saying: Let hym alone: let vs see whether Hely wyll cū and take hym down from the crosse. When he had eftsones tasted the vineger, he woulde not drinke therof. He thyrsted another wyne, whiche they woulde not geue hym, that refused to beleue the gospell.
Iesus (all thynges fulfylled) gaue a great skryke, and therwith yelded vp the ghost. And byanby the vayle of the temple which disseuered those thynges that the Iewes counted moste holy from the syght of the multitude or cōmon people, was rent from the vppermoste parte to the lowest. Shadowes cease, [Page xcvij] and vanishe away, assone as veritie cummeth once to light. Neyther should it be any more nedefull for any priest to entre into the sanctuary, after that sacrifice was once offred vp, and made: whiche alone was sufficient to pourge the synnes of the whole world. Nowe whē the capitaine that stode right against Iesus, as a minister, and witnes of his death, who had sene manye a one before put to execucion, sawe howe that contrarye to the manoure of other, he yelded vp the ghoste and dyed immediatlye as he had geuen this great skrike, he sayd: Truely this man was the sonne of God.
See here the fyrst fruites of the gentiles, confessing the vertue, and power of Christe. He that confesseth hym to bee a man, and the sonne of God: confesseth him to bee both God and manne. Albeit the captaine as yet vnderstode by the sonne of God, a man notably beloued of God. Marke this also, how our sauiour is euery where a sauiour. When he was a dying on the crosse, he saued one of the theues. And anon as he was deade, he drewe the captaine vnto the profession of Christen fayth. There were also women that stode a good waye of and behelde all that was doen: among whome was Mary Magdalene, & Mary the mother of Iames the lesse, and of Ioses: and Mary Salome, the whiche all the while that Iesus continued & taught in Galile, folowed hym, and ministred vnto hym of their substaunce: and besides these, diuerse other, whiche likewyse folowed hym in his voyage to Ierusalem.
When the euentyde drewe nye, forasmuche as it was the preparing daye, so called, because it was the euē of the great Sabboth: there came one Ioseph of the citie of Aramathia, a noble, and a right worthy senatoure, who likewise hoped after the kyndome of God. This man because he had a good opinion of Iesu: was bolde throughe affia [...]nce of his nobilitie, to go vnto Pilate and desyre of hym the body of Iesu. Pilate meruayled yf Iesus beyng but a yoūg man, were already deade: because manye had been wonte to lyue two or three dayes after theyr legges were broken.
Therfore he called vnto hym the Capitayne, who stodeby the crosse, and demaūded of him whether he were all ready dead, or no? And when by his informacion he was well ascerteined that he was d [...]ad in very dede, he gaue the body to Ioseph. For Iesus as long as he lyued, suffred hymselfe to bee beaten and spit vpon of wycked persons. But anon as he was deade, he claymed his dignitie, and would not bee handled but of godly persons, no not somuche as bee seen but of his disciples, who were apointed to lyfe euerlasting: teachyng therby, that no man shoulde chalenge his dignitie in this worlde. Let a manne by honour, and dishonour, by glory, and reproche, onlye endeuour himselfe to finishe the businesse of the gospell. For dignitie beginneth neuer to floryshe tyll after death. Ioseph beyng right ioyfull that he hadde obteyned so precious a gifte, bought a piece of fine linnen clothe, and therin wrapped the bodye, and [Page] layed it in a newe sepulchre hewed out of free stoone: and then rolled a great stone to the doore or entry of the sepulchre, that no man should lightly conuey awaye the body by stealth.
But of the women whiche behelde the lorde when he dyed, two folowed hym vnto the sepulchre: that is to wete, Mary Magdalene, & Mary Ioseph, markyng where the body was layde, to thentent that they might at time conuenient thither repaire, and honorably perfourme the solemnities, and ceremonies belonging vnto burials, accordyng to the manour and vsage of that nacion.
The .xvj. Chapter.
BEcause that on the preparyng daye (on the which daye the lord was buried a litle before the euentide, immediatly after the Sunne setting) it was not lawful to do any worke for the reuerence, and highe solemnitie of the Sabboth: these women ceased for that time to make further prouision for spices, as they began to do, awaytyng for the ende of the nexte daye folowing. And anon as the Sunne was gone to glade, and the time come agayne when men might lawfully returne to theyr businesse, then came Mary Magdalene, Mary of Iames, and Salome, with spices readie prepared, to enoint Iesus. And early in the mornyng vpon the fyrste daye of the sabbothes (the whiche folowed next after the sabboth was ended, and was the thyrd daye from the preparing daie) these well disposed women came to the sepulchre, what tyme the element waxed now faire & bryght about the Sunne rysing, & sayde one of them to another: Who shall rolle vs awaye the stone, frō the dore of the sepulchre? The stone was great, and houge: & it passed womans strength to remoue it. And they loked aboute yf they could get any body to helpe them, & in ye meane while that they thus loked backe, they sawe the stone already remoued to theyr handes. Thē anone as they were entred into the doore of the sepulchre, they sawe a yong man sitting on the right syde of it, clothed with a long white garmēt. With this sight though it were a right ioyfull syght, and a token of good lucke, yet because it appeared sodainly, & at vnwares, they were amased.
But byanby an Aungell recomforted them with swete and pleasaunt wordes, saying: you haue no nede to be afrayed. You seke Iesus of Nazareth, who was nayled on the crosse. He is risen: he is not here. Beholde the voyde place where they had put his body. Therfore all this that you haue prepared to honour and reuerence hym with all, is superfluous.
Get you hence rather, to shewe vnto his disciples, beyng greatly dismayed [Page xcviij] with their Lordes death: but especiallye vnto Peter (who because he denied hym thryse, is twyse as sory as the rest.) Get you hence, I saye, to shewe them how Iesus wyll go before them into Galile. Thither let them folowe. There shall you see hym alyue, whome ye nowe bewayle as dead. But these wemen, what for great ioye and gladnes, and what for the feare they were in by reason of this straunge sight fled out of the Sepulchre, and spake not one worde as long as they were there: so greatly were they afearde.
As yet Iesus had not appeared to any bodye: but after he was rysen, he appeared fyrst of all to Mary Magdalene, out of whome he had caste seuen diuels: and this appering was the fyrste daye after the great Sabboth early. She incontinent shewed the disciples (who wept and mourned for theyr lordes death,) what she had sene. But when they heard her tell howe he was aliue, and that she herselfe had sene him, and hearde hym speake, they gaue no credence vnto her wordes. So cleane out of memory was the thyng which he had so ofte tymes promised, that is to saye, howe he would ryse againe on the thyrde daye. The same daye that he appeared vnto Mary Magdalene, he appeared also vnto two disciples in the likenesse of a straunger and wayfaryng man as they went from Hierusalem into the countrey. But they knowyng at the length that it was the Lorde, retourned to Hierusalem, and shewed vnto the resydew of the disciples, what they had sene. Neyther was suche thynges as they tolde, beleued of the moste parte.
Laste of all when he was readye to departe hence, and returne into heauen, he appeared vnto the eleuen Apostles as they sate at meate (for Iudas was then dead) and hit them in the teeth with their vnbelefe, and hardenesse of harte, because they woulde not beleue those persons, who had sene that he was rysen agayne from death. For it was not requisite that all should se his death, and resurreccion, but sufficient for the fayth and certaintie of the gospell, that the thyng was [...]nce proued by mete and conuenient witnesses: Els how shall the heathen geue credence to those thinges that were doen, yf they would likewyse discredite the apostles reporte, as Thomas, and some other of them did at the begynning. And Iesus sayed vnto them. After all those thinges are now at the length proued, and right wel knowen of you by sure argumentes and profes: go your waye into all the world, and preache this gospel to all the nacions therof.He that beleueth and is baptised shalbe saued For I dyed for all men, and lykewyse for all men haue I risen agayne. It is not nowe nedefull to kepe the ceremonies of the olde lawe. It is not nedefull to vse any mo sacrifices, and burnt offeringes to pourge synnes. Whoso beleueth the gospell (whiche thorowe my death offreth to all that beleue in me, free remission of all synnes) and beyng washed with water, receyueth a signe or token of this grace, thesame shalbe saued.
[Page]Who so beleueth not the gospel (there is not why he should truste to the obseruacion of Moses lawe, or heathen learning and philosophie,) the same shalbe damned. This waye is open for euery manne to go to saluacion by: but it is but one waye onely.
And leste your preaching shoulde not be beleued, there shalbe ioyned therunto a power to worke myracles: so that there lacke not in you an Euangelike faith:In my nāe shall they caste out diuels. and so that the thing selfe do require myracles. The chiefe power and vertue of the Euangelyke grace, lyeth hyd in mennes soules: but yet when for the aduauncyng of the gospell there shall nede any miracles, thesame shall not lacke for the weakes sake. They that will beleue in me, shal cast out diuels, not in their owne name, but in mine: they shall further, speake with newe tongues, and dryue awaye serpentes: and yf they drynke any deadly thyng or poyson, it shall not anoye them. They shall laye theyr handes vpon the sicke, and they shall be whole. When these thinges are wrought and done in mennes soules, then is there a muche greater miracle wrought, but thesame is hid and not sene. Couetousnesse, pleasure of the body, ambicion, hatred, wrath and enuy, be very poysons and deadly diseases of the soule. These diseases shall they cure and put awaye in my name, and that continually. But for the weakes sake, & suche as are harde of belief, the other miracles shall also be oft times wrought, to thentent the grosse sorte of people maye perceyue, that in my disciples is a spirite more puissaunte, then all mannes strength and power.
When the Lorde Iesus had spoken these, and other mo wordes to his disciples, he ascended vp into heauen, where he sitteth on the righte hande of god the father. The disciples after they had receyued the holy ghost, preached as they were commaunded, not only in Iewry, but also in all other regions and countreys: and the matier went forwarde, notwithstanding the world resisted, and was bent against them: the Lorde Iesus puttyng furthe his mightye power by his holy spirite, and theyr ministery: and euerywhere confirmyng with ready miracles, whatsoeuer they promysed to do with wordes.
LYke as our maister Christ in the ghospell, moste gracious Quene Katerine, whan the woman that had liued wickedly, beyng now by his grace called frō hir sinnefull life to perfite repentaūce and amendmēt, came vnto him sittyng at his repastein the house of Simon the lepre, and washed his feete with the teares of hir iyes wyped thesame with yt heare of hir head, poured forth vpon his head a precious swete oyntment, and also anointed his feete therewith, did so well allowe hir deuocion, hir earnest zele, and hir tendre cōpassion whiche she had to [...]oumfor [...] him, that he did not onely among all the cumpany declare hir presēt [...]mfort in forgeuyng hir euen there all hir offences & wickednes afore paste, but also promised that she should not lese the condigne reward of renoume for hir tē dre gentilnes to him shewed, in so muche that afore all the presēce he openly protested, that wheresoeuer throughout al the world the gospel wer afterward preached, there should she in suche wise at al occasiōs he had in mind, that the remēbraunce of hir good hart & thankefulnes towardes him, should neuer dye nor be forgotten. So Luke the euangelist; & Paule with the othe [...] apostles of Christ did in their holy writinges, not onely make mēciō of suc [...] men & preachers, as were faithfull workers or ministers in Christes vyneyard, but also by whatsoeuer good matrones and deuout wemen they sawe and foūd eyther that god was glorified & his honour ad [...]aūced, or ye ghospell preferred, the word of god furthered▪ the preachers of the same mainteined, the yonglinges in the faith cherished, the true chri [...]iās in their pouertie refreshed, the nede of the faithfull releued, or the vnf [...]ed beleuers in aduersities cōforted & succoured: to suche godly wemen they did not forget ne let passe to geue loude, praise, and cōmendation, aswel for the due reward of the parties selues, as also for the good ensaū [...]le and encouragyng of others to doe the lyke. For this cause doeth Luke in his gospel more thē once make mēcion of Marie Magdalene, of Iohāna, the wife of Chusa, of Susāna, & Marie the mother of Iames. And in the actes he neyther forgetteth ne omitteth to cōmend Priscilla, Tabitha, Lydia, Damaris. For this consideracion Paul cōmēdeth vnto the Romains, Phoebe, Marie, Eryphena, Tryphosa, Persis & others. For this respect did Hierome waite a whole treatise entytled of noble & famous wemē, whose nobilitie & also renoume he estemeth & measureth by none other thyng, but by their godlines, deuociō, zele, and endeuour to setforth Christes holy ghospell, and by theyr godly conuersacion [Page] ioyned with moste studious diligence in readyng the scriptures. Wherfore most gracious ladie, although here nowe to renewe the memory and prayse of the manifold most excellent vertues, and ardent zele of your highnesse towardes the promotyng of the knowelage of gods holy word and ghospell, bee a thyng more due to your moste worthy de [...]er [...]es, than easy for my rude penne to expresse them, and more apperteineth to my duetie, then it standeth with myne habilitie and power accordingly to sette them forth: yet so to do at this present I haue thought partely a thyng nedelesse: because your excellencie doeth so ferre s [...]ounte and passe all praises whiche my slendre vtteraunce is hable to geue you, that I shoulde therein seeme to do a much lyke thyng, as if I would bring forth a smouldring smokie fyerbrand in a bright sunnie day, of purpose to helpe augment the clerenes of the sunne: and partly super [...]luous, because that on the one syde all men doe already know your incomparable vertues, and do with one accord magnify thesame, and on the other side, for yt your highnes doth so muche tēdre and seke gods glory that ye euidently declare yourself nothyng lesse to mynde or desire, thē the vaine prayses or commendacion of this worlde. Yet lyke as the shadow doth remedilesse folowe and accumpanie the bodye in the sunne lyght, so glory and renoume doeth ineuitably folowe and associate excellent vertue. And where the desertes of true vertue are so great and so iust, it cānot be chosen but that glory and renoume must aryse, and so much the more, because your highnes, (as muche as in you lyeth,) doeth flee it. For glory (sayeth the phylosophical p [...]isee,) is of the nature of a Crocodile, whiche beeing a beast in the floud of Nilus in Egipt, hath this propertie, that if one pursue him to suppresse him, he fleeth & will not a [...]ide: and yf ye flee, than will the Crocodile folowe and ouertake you. And forasmuch as glory is by the ph [...]losoph [...]ers d [...]ined to [...] constaunt and perpetual praise geuen to any partie by a common consent of good people, for [...]he excellēcie of vertue euidently shewyng it selfe in the [...] partie, (as in dede vertue cannot be hidden but will appere) how cā it be possible that your renoume should dye, whose manifold excellente vertues do from day to day more and more encrease? How can your prayse de [...]y, whose artes & monumentes are consecrated to immortalitie, as thinges not builded vpon the sand of ambicious fekyng nor (like bubles in the rayne water) puffed vp with a [...] vnce [...]tain blast of worldly vanitie, but founded vpon the sure rocke o [...] Gods worde, from whence issueth the lyuelye and the same euerlastyng fountayn of true glorye in dede? Neyther may your highnesse in this case refuse any mannes woordes of prayse and commendacion, for as muche as it is a matter as l [...]dable to a [...]knowelage the good thynges, whiche in dede are in vs praise worthy, as it is vncommēdable through vayne arrogancie to take vp on vs that we haue not. And though your grace is so farre frō all ambicion and also affec [...]ion of this worldes rewarde, that ye haue no iye to any mortall mānes recompence, yet cannot good folkes but extolle and magnifye the inestimable noumbre of diuine gyftes of grace, so plentiousely heaped and couched in so noble a Princesse. Though ye would haue your well doynges, hydden and vnspoken of, yet cannot the gratitude of the people hold the peace, or passe it with silence. Though your gracious benignitie require no thankes, yet cannot the honest hertes of the people forbeare or refrayne by open protestacion to acknowelage by whom they daily [Page ii] receyue incōparable benefites. Though your modestie nothyng lesse seketh then the fame of your good actes to be blowen abrode, yet cānot our duties but brast out into woordes of testifiyng howe muche we thynke our selues bound vnto your highnes: so that although the great and manifold benefytes whiche I haue priuately receyued at your graces handes, dyd not now moue me, yet could I not in this most iust occasion of the publique gratulaciō hold my peace. For your vertuous liuyng [...]uē from your tēdre yeres enbraced, folowed, and still continued, your pregnaunt wictines ioyned with right wonderful grace of eloquence, your studious diligence in acquirynge knowelage aswell of other humaine disciplines, as also of holy scriptures, not only to your own edifiyng, but also to the most godly ensaūple & enst [...]uctiō of others, your incōparable chastitie, which as a moste precious iewell y [...] haue by auoiding all occasions of idlenes, & by contēnyng prouocacyons of all vayne pastimes kept not only frō al spot, but also from al suspicion of stainyng, your singular modestie coupled with passyng great integritie and innocency of all your behauiour, your other manifold vnestimable giftes of grace, and among them most principally your studious seekyng to promote the glory of God and of his most holy ghospell, haue been the thynges that haue moued the most noble, the most renoumed, and the moste godly Prince of the vniuersall worlde, our most gracious soueraigne Lord kyng Henry the eight, to iudge and esteme your grace a me [...]e spouse for his maiestie, and among so many women of nobilitie, of honour, and of muche high pryce and worthinesse, you alone to picke out to be his moste deere beloued and moste lawfull wyfe. Neyther do we doubte, moste gracious ladie, but that as the prouidence of god hath fourmed and aptised your grace to be a worthy and mete spouse for suche an housbande, so hath it by a speciall eleccion deputed and prese [...]ued the same to sum high and notable benefite of the cōmō weale, and to be an instrument of his glory. The towardnes and likelyhode wherof, lyke as in mens opinions vndoubted, so doeth it already begin to shewe it selfe in a noumbre of thynges whiche otherwise were not to bee loked for to procede from any woman: muche lesse from a woman of nobilitie brought vp in the courte of a kyng, where Fortune commonly noureeth, cockereth, & pampereth hir derlinges, suche as by hir wil she myndeth and laboureth to corrupt with wealth, idlenesse and vanitie, and leaste of al from a Quene being set in place, where if she would becum fortunes wanton, she might without controllement swimme in the delices of all such prosperitie as might occasion hir to dote on worldely felicitie, and to forget god. But the Psalmes and contēplatife meditacions, on which your highnesse in the lieu and place of vayne courtely pastimes and gaming doeth bestow your night and daies studie, and whiche ye haue set forth as well to the incōparable good exaumple of al noble women, as also to the ghostly consolacion and edifiyng of as many as reade them, doe well declare not onely the thyng to be true whiche Socrates affirmed, that is to we [...]e▪ that women, yf they doe so apply theyr myndes, are no lesse apt, no lesse wittie, no lesse hable, no lesse industrious, no lesse actiue, no lesse frutefull and piththy in the acquiryng or handlyng of all kyndes of disciplines then men are: but also how godly ye bestow your time howe littell ye set by the worlde, how muche ye thirst righteousnesse, howe carefully ye seke the kingdom of god in the middes of a thousand occasiōs, [Page] whiche otherwyse might withdrawe your high estate therefrom.
And because ye so muche tendre the g [...]ory of God, that accordyng to the lesson of Christe ye doe first of all other thynges and principally seke y• kingdome of heauen▪ therfore hath he, according to his promesse in thesame place conteyned, and doeth, and still will of his owne prouision encrease vnto you all kyndes of necessary coumforte and consolacion, in muche better wise then your grace could deuise, in muche larger maner them your own self woulde wishe, and in ferre other sorte then ye could imagine to loke for. These blessinges hath his eternal truth and vnfallible promi [...]se perfourmed vnto your highnes, because ye seke hym more then the worlde, because ye more mynde godly contemplacion then courtly solaces, because ye more tendre his glory than any temporal cōmodities, because ye esteme the knowlage of his word more precious then perle, golde, or any treasoures subiecte to corrupciō, because ye preferre the adua [...]cyng of his holy word before and aboue al other thynges, because ye ceasse not with all your power, with all your dilygence, and with all your industrie to sette foorth to all mennes knowlage his holy ghospell and testament, the onely foode and coumfort of our soules. And not only doeth your grace with most ernest zele from the first houre of the daye to the twelfth, labour in the vineyarde of Christ, susteinyng the burden of al the who [...]e daye, and the parc [...]yng [...] of the smouldring nonetide in youre own [...]er [...]o [...]e: [...]ut al [...]o at your e [...]eding great cost and charges do hire other workemen to labour in the [...]ame vineyarde of Christes ghospell, to the ende thesame may fruc [...]fy and so plētuou [...]ly bryng forth, that al English people maye to their health and ghostly con [...]olacion be aboundauntely replenyshed with the frute therof. And as a good captayne partly to the encouraging of his forward [...]ouldiers, and partly to the shaming of dastardes, or false ha [...] ted loyterers, ledeth and guideth his armie and g [...]eth himself before thē: so your grace, ferre otherwyse then in the weake vesselles of woman sexe is to be loked for, doe shewe vnto menne a notable exaumple of forwardene [...]e in settyng penne to the boke, par [...]ely to the great coumfortyng of suche as faine would doe good yf they durste, and partely to the shame and consumelye of sluggardes, who hauyng good talentes dooe kepe them faste lapped vp in their napkins, and liue idely. And by this meanes doth your highnesse ryght well declare that all your delite, al your studie, and all your endeuour is by al possible meanes enploied to the publique commoditie of al good English people, the kynges moste louyng and obedient subiectes, to bee nou [...]led and trayned in the readyng of Gods woorde, and in the meditacion of his moste holy ghospell. For this ghospel is thesame treasour hidden vnder y• cloddy hard grounde in the field of the letter, which your grace after ye had found, did for ioye selle all that ye had to bye thatsame fielde withal. And wel may such persons be sayed to haue solde al that they had, who sette lesse by al the worlde then by the ghospell, and aswel for the obteining of the knowlage to themselfes, as also of desire to helpe make thesame common to others, doth not spare to spend oute the treasoures of their golde and substance. This is that same precious margarite that Christ speaketh of, which your grace seekyng for with great desire, (whan ye had once founde) solde al that ye had to bye, & thought your treasoures wel bestowed if it mighte so fortune that ye myght fynde meanes to make all English men whiche would reade or heare [Page iii] it, to bee partakers of the same. This is the grayne of mustardesede whiche whan it was so fine and so litle that the vnlearned sort of English mē could scarce possibly fele or see it, ye of your excedīg charitie & zele towards your countrey folkes, did in such wise helpe to sowe in the field of Englande, and did so cherishe with the fa [...]e [...]atleing yearth of the Paraphrase, that where before it was in the iyes of the vnlet [...]red, the least of al sedes, it is now shot vp and growē muche larger in bredth, thē any other herbe of ye field, so that it now spredeth the braunches in suche a coumpact, that al Englishe readers may therein fynd many places where to lyght, and to bylde them nestes, in whiche their soules and consciences may [...]o theyr ghostely coumfort quietly repose themselfes. This is the spirituall leauen whiche your grace beyng a ghostly housewyfe for the behoufe of all the whole royalme of England, & other the kynges maiesties dominions▪ hath in suche wyfe hydden in all the whole fower peckes of English meale, East, west, North & South: that by the benefite and meane of this paraphrase, it is now al made sauoury and of a pleasannt re [...]ice to al English peoples taste. Where the texte of the gospel afore was in sum partes (though alwayes speciall good and holsom foode and very restoratiue to suche as were able to brooke it,) yet to the cōplexciō of grosse, rude and grene stomaked Englishmē disagreeyng and harde of digestion, yet ye by procuring the whole paraphrase of Erasmus to be diligētly translated into Englishe, haue min [...]ed it, and made it euery English mans meate, though his stomake be neuer so weake or tēdre. Where afore in sum partes agayn it seemed to be so light meate, that the grossest makes dyd no lesse to the it, then the children of Israell dyd Manna in deserte, whan, they sayed: Our soule is qualmishe ouer this meate beyng toto light, and is readie to cast it vp again, your godly cure in conseruyng it with the paraphrase of Erasmus in Englishe, hath made so [...]ounde and substanciall meate for all complexcions of people, that it may be to euery body lyke the aboundaunce of quailles, rainyng downe in wildernesse from heauen, suche as best stoode with euery bodyes stomake, appetite, and most desire to be plēteously fedde withall. Where of it self it is a meate most pure and simple, & therfore to sū defutie mouthes vsed to none but fine termes, to the painted colours & exornacions of Rethorike, it semeth drye & vnpleasaūt, it is now by ye eagredulce sauce of the paraphrase made more liquide to rūne pleasauntly in the mouth of any man whiche is not to muche infected with indurate blindnes of herte, with malicious cancardnes, and with to to muche peruerse a iudgemēt. For Erasmus lyke as he doeth in all his workes excell and passe the most parte of al other writers: so in this worke of the paraphrase vpon the new Testamente he passeth hymselfe. Therfore most gracious Ladye althoughe your demerites are so ferre aboue al praises of man, that how fer soeuer I made in magnifiyng your vertuous disposicion, your deuout study and endeuour to do good thinges, I shalbe sure not to incurre any suspicion of flatery▪ yet do I at this present omittyng al other thynges, onely in Englandes behalf make one emong the rest in rendring publique thankes to your highnesse, as well for your other godly trauaile in furtheryng the knowledge of Goddes worde, as also most specially in settyng men in worke to translate the Paraphrase of Erasmus vpon all the newe Testament, wherein ye do both to the young and to the olde, as well to the high as to the low, & no lesse to ye ryche [Page] then to the poore, shew muche more bounteous liberalitie in deling about & in makyng common vnto all good Englishe people the heauenly Iewels of Christes doctrine, then if ye shoulde open all [...]inges cofers of worldly treasures, and deale to euery one suche abundaunce as might make them al welthy and riche for euer in this world. And as ye haue herein doen a dede worthy suche thankes and rewardes as lieth in none but only God to repay, and a dede to vs your most louing and obediēt subiectes so beneficial as no hert can esteme, (muchelesse any tongue or pen expresse:) so doubte I not but that ye haue doen a good thyng to your most regal spouse the kynges maiestie so acceptable, that he wil not suffre it to lye buried in silēce, but wyll one daye whan his godly wysedome shall so thynke expediente, cause the same Paraphrase to be published and set abrode in print to the same vse that your highnesse hath ment it, that is to say, to the publique commoditie and benefy [...]e of good English people now a long tyme foore thirstyng and houngrynge the syn [...]ere and playne knowledge of Gods word. For his most excellente Maiestie beyng a man after the hert of the Lord, being a right Dauid chosen to destroy Goliah the huge and cumbreous enemy of Israell without any armour, and with none other weapon but the stone of Gods word cast out of the [...]yng of the diuine spirite workyng in him & his lawes made here in England, & being the elected instrument of god to plucke downe the Idoll of ye Romishe Antichrist, who folowyng the steppes of his father Lucifer hathe not onely vsurped a kind of supremitie & tyrannie ouer all princes on earthe▪ aswell christen as heathen, but also hath ensourged against heauen, and hath lifte vp and exalted hymself aboue al thyng that is called God, making void the plain commaundementes for the aduauncing of his own more then Pharisaical tradicions, peruertyng the true sence of the holy scriptures and wiestyng them to the maintenaunce of his abominacions beyng both afore God and manne detestable: his hyghnesse beyng our Ezechias by the prouidence of God deputed and sent to be the destroier not onely of al counterfait relygio [...]s (who swarmed amōg vs like disguised maskers & not mummers, but mumblers, who vnder the cloke of holines seduced ye people, and deuoured the houses of riche widowes, and were mainteners of al supersticion, idolatry & rebelliō) but also to roote vp al Idolatry doen to dead images of stone and tymber as vnto God, and committed to other creatures in steade of the treatour, directly against the expresse woordes of the precepte: Thou shalt haue no mo goddes but me, his most excellent maiestie (I say) from the first daye that he wore the emperiall Croune of this realme, foresaw that to the executing of the premisses it was necessary, that his people should be reduced to the sinceritie of Christes religion by knowyng of Goddes worde: he considered that requisite it was his subiectes were nousled in Christ by reading the scriptures, whose knowlage should easily induce them to the clere espiyng of al the fleightes, of the Romishe iugglyng. And therfore as soone as myght bee, his highnesse by most holsome and godly lawes, prouided that it myght be leful for al his most faithful louyng subiectes to reade the word of god, and the rules of Christes discipline, whiche they professed: he prouided that the holy Bible should be setforth in our owne vulgar language, to the ende that Englande myghte the better attayne to the synceritie of Christes doctryne whiche they might draw out of the clere foūtain and spring of the ghospell, [Page iiii] running euermore clere without any more or mud, rather then out of ye muddie lakes, & puddles purposely infected with ye filthy dregges of our Philistines the papistes, who had stopped our spriges to driue vs to their poysoned muddy gutters and forowes. By this his maiesties most godly prouision it hath cum to passe, that the people which long time had been led in errour and blindnes by blind guides, mōkes, fryers, chauons, and papistical preachers, do now so plainly see the clere light, that they do willīgly abhorre idolatry & supersticion: they do now know their dutie towardes God & their prince; they do now enbrace y• veritie for verities sake: they see where and how the leauen of the papistes hath by continuaūce of time & for default of scripture, soured all the whole batche of Christes doctrine: they see howe being led by blynd guydes and pastours in the derkenes of ignoraunce, they fel daily in the depe pit [...]e of manifold errours with thesame guides, thei see that lyke as the olde Phariseis in the time of Christes being vpon earth, had corrupted the sincere doctrine of gods word; and the pure vnderstanding of the lawe, teachyng the people to leaue their poore fathers and mothers destitute contrary to the playne commaundement, rather then to let their treasurie to be not enriched, whiche kynd of offring, themselues of me [...]e couetise had inue [...]ted, and dyd apply thesame to the mainteynaunce of themselfes in gluttony and sensualitie: so now had the wicked papistry deuised a meane to picke the riche folkes purses, & the poore vulgare people clene to dengur vnder the colour of goyng on pilgremage to this or that stocke of mans handy makyng, & vnder pretence of sekyng health of the soule & remission of sinnes, at the handes of Peter, Iames, Iohn, & Marie, which could not geue it, but whan suche thinges were asked them, blushed to beare god tho [...]ly autour & gener of all good thinges to be so blasphemed. They see now that lyke as ye couetous Phariseis passed lesse at the violaciō or breakyng of gods preceptes, then of their tradicions, and put more justice in washyng the outesyde of their dishe or their cuppe, then in the innocencie of life and puritie of the conscience within, in offryng of myntes and rue for their lucre, then in perfourmyng the office of charitie to the neyghbour, sooner to wynke at their owne blasphemies against god, then to remit a small trespace committed by their weake brother against the fond ceremonies which they and the lawyers had deuised and added besides the lawe: so the beaste of romishe abominacion to had clene subuerted the true interpretacion of Christes ghospell, and by his mere tirānie ioyned with most crafty delusion, to had inuected into Christes church and holy congregacion, al thinges that were contrary to Christ, that is to wete, in stede of pure faith such as Christ requireth, a faith lapped in a patched cloke of beggerly workes and ceremonies of his owne dressyng, & settyng forth in stede of religion, supersticion: offrynges in stede of charitie: buildyng of chauntries in place of releuyng and mainteining the liuely temple and image of God in the poore: encensyng of images in stede of the pure sacrifice of an innocēt life: in stede of trusting in gods mercies trusting in trē tals & masses of scala cell: in stede of heauē, a purgatory consisting of material fier, & thesame to be redemed wt money geuen to him: in stede of declaryng our free redempcion in Christe and by Christ sealed with his most precious bloud, the Antichrist of Rome seduced the simple people to putte their affyaunce for remission of synnes and obteinyng the ioyes of heauen, by his pardones [Page] conteined in a piece of parchement or paper with a lumpe of lead hā ging at it, and to be bought of him or of his generacion the monkes and fryers for money: in stede of the holy bible, legenda sanctorum, the miracles of our ladie, and martiloges, whiche themselfes deuised and neuer durst sette forth vntill the partie of whom they were made, had been an hundred yeres dead, for feare of beyng taken in a lye: in stede of obeiyng our liege lord and soueraigne, to be subiect to forein potentates: with other abuses so innumerable, that no tyme or wordes may suffice to declare or reken them vp. And in this blindnes had Englād still continued, had not god of his infinite goodnes & bottōles merry reised vp vnto vs a new Ezechias to confoūd al idols, to destroy al hillalters of supersticion, to roote vp al counterfait religions, & to restore (as muche as in so litle time maye be) the true religion & wurship of god, the syncere preachyng of gods word, and the booke of the lawe, that is to say of Christes holy testament to be read of the people in their vulgare toung. That if in so litle time hauing no more helpe but the mere texte of the Bible, the people through the goodnesse of god and the instincte of his holy spirite haue had the iyes of their hart and soule so opened, that they haue not onely espyed the abuses afore mencioned, and thousandes mo in whiche the Romyshe Babilon hath certain hundred of yeres holden all christendōe captiue and thrall: but also haue so cōformed themself to the syncere doctrine of Christe, that they do with most glad wyll, with most earnest zele, and with most studious diligence enbrace the truthe, abhorre the errours wherin the [...] were afore drouned, detest the supersticions wherwith they were afore delited, hounger and thirst the syncere knowlage of Gods word by the goodnes of God, and the gracious prouision of our moste noble Ezechias Kynge Henry the eyght, nowe daily minystred vnto them: how is it likely that they would profite in godly knowlage if they had sum other godly exposicion or declaraciō of sum good syncere writer vpō the new Testament for their ferther edifiyng? Of whiche sorte truely there cannot one manne be picked out more apt and mere then Erasmus, especially in this his Paraphrase, which your highnesse of a moste godlye zele hath thus procured to be tourned into Englyshe: whose doctryne as it is not in any poynte (after my poore iudgemente,) corrupte, so dooeth it without violence or extremitie of wordes vtter the doctryne, edifye the conscyence, declare many abuses, detecting the enemies of Goddes woorde and supplanters of his ghospell, by suche true and liuely markes, that they maye be easilye knowen, so that it cannot bee doubted, but it should bee vncredible furtheraunce towardes the rypyng of the knowelage of Goddes woorde, yf it myghte or shall so stande with the pleasure of one fayde moste gracious soueraigne Lorde, beeyng nexte and immediately vnder God our supreme heade. Whiche thyng verily I would wishe and praye to God myghte so frame for two consideracions, the one, because that the people hauyng the Paraphrase of Erasmus, shall haue the pyth of all the doctours and good writers, that haue any thyng sette foorth for the declaracion of the ghospels, the Actes, and the Epistles, so that Erasmus may stand one alone in as good stede as a great numbre of other expositours setfoorth together: and the other, because my herte dooeth wyshe that ye setting forth of gods glory, the destroiyng of idols, the confoundyng and defacing of all popish trumpery, the publishing of the bible, & gospell of [Page v] Christe, so godly by his highnesse entended, so stoutely entred, and so luckily begon, might by thesame our most gracious soueraigne be in such wyse prosecuted & brought to effect, that whan heauen no lōger willyng to spare him to the worlde, but that he must geue place to nature, shall call him to receiue a croune of immortalitie, and he for desire therof shal willingly surrēdre and geue vp this emperiall croune of worldly dignitie, to the moste regal Impe his sonne, our noble prince Edwarde, he may deliuer to thesame a people so well framed, and trained to his hande, that the same may with al ease & prosperous successe, and without any let of stumblyng blockes to be layed in his way by papistrie, continue the godly trade nowe at this daye well begonne and (thankes to god) luckily proceding. I would wish (as in dede I hope no lesse,) that he might not nede to be put to any ferther trauayl or cure, but wel to cōserue and kepe thinges in thesame stay and ordre that his most noble father mindeth to leaue all vnto him. Our Dauid Henry theight hath alreadye so substancially cast the foundacion, and reised the buildyng of the Temple, that I trust it shalbe no burden for our young Salomō to consummate and fynyshe the same whan his tyme shall cum. But nowe I perceiue my selfe, while I entre into opening the desire & praier of my herte, to haue entered into suche a large fielde of talke, which the experience of kyng Henries exaumple concernyng the trade of religion, and the hope of prince Edwarde to be a right folower of so right a ledyng father, doth minister vnto me, that except I here sodainly breake of, I am drawen to wade so fer in their praises, that I were not hable in long tyme to fynde any way out again. Omitting therefore at this present the moste worthye and moste lustely deserued prayses of them bothe, I shall tourne my style sum what to treate of Luke, whome it pleased your highnes to commit vnto me to be translated. Whiche cōmaundement whan it came firste vnto me in your graces name although I knewe how litle it was that I could do in this kinde, yet was I glad that your cō maundemente dyd so iustlye concurre with the determinacion of myne owne minde and purpose. For I had long time afore with mature deliberaciō and also with aduised eleccion apointed with my self to trāslate this paraphrase vpon Luke, assoone as any suche libertie might be, and to make it vnto your grace a testificacion of my duetie and thankefull remembraunce of your manyfolde benefites afore doen to me of your mere bountie. And two thynges there were that had moued me to take this prouince most specially in hand, ye [...]e because that as Luke is the longest of all the Euangelistes, so is he of al men noted to haue written his gospel moste exactely, aswell by relacion of ye Apostles which were present and conuersaunt with Christ while he liued on earth, as also by the instruccions of Paul, who was moste earneste and full in the iustificacion of feith, and most piththy against the iustificacion of wordes (albeit they do al in this poynte of doctrine throughly consēt and agre.) The secōd was, for that Erasmus who did in this paraphrase bestow more diligēce then in most of the others, had specially dedicated thesame vnto our most noble king Henry theight. And I thought I could not deuise any apter gift to presēt his most dere beloued wife withal beyng of the like zele, affeccion, godlines, & deuocion that he is, then thesame worke, trāslated into Englishe, whiche I certainly knew his maiestie to had singularly well allowed and moste graciously accepted in latine, and in perusyng thereof to be daylye [Page] excedyng muche delighted. And I nothyng doubt, most gracious Lady, but that the readyng therof should cause no lesse delectacion of mind to you, yf ye thing were so well doen as sum mā of more learnyng perchaūce coulde haue doē it. And in this behalf none other refuge I haue but to your most benigne fauour and pardone well to accept mine honest herte, mine earneste zele, and willing labours. For as touching the translacion selfe, though I iudge and plainly confesse my self to be by many degrees inferiour in knowledge & facultie to all the others whom I heare that your highnes hath appoynted to the translating of the other partes, and though I cannot of my self promesse any hablenes to take such a prouince in hand: yet (my hart better seruyng me hereunto then perchaunce my hande hath doen) whan I sawe that your graces resolucion & pleasure did helpe to minister courage to myne own hertes desire, I conceiued boldenesse to attempt & enterprise the thing, & thought it most expedient to shew mine obedience & prompt good wil to do your commaundement, trusting that though I haue not been hable in all behalfes and pointes requisite, fully to discharge ye office of a good trāslatour, yet I haue expressed ye sēce & meaning of the autour. As for the grace of the latine tonge I thinke vnpossible to be liuely expressed, as this autour doth it in the latine by reason of sundry allusions, diuerse prouerbes, many figures, and exornaciōs retoricall, with Metaphores innumerable, whiche cannot with ye lyke grace be rendred in any other lāguage thē in the latine, or greke, besydes that an infinite sorte of wordes there be, whose full importyng cannot with one mere Englishe worde equiualently be interpreted. And this imperfeccion I haue to my litle power so laboured to redoub, that I trust there be not any poynte of piththie significacion any where conteyned, whiche I haue not in one or other place of the sentence by sum meanes throughly touched. And for as muche as I consider it to be a paraphrase, that is to say, a playn settyng foorth of the sence of the texte with as many woordes as the circumstaunce therof for the better linking of one sentence to an other doth require, I haue not so precisely bound my self to euery woord and sillable of the letter, but that I haue takē more respect to thexplanacion and declaring of the sēce, thē to the noumbre of the latine syllables. In translatyng of the very texte I thinke it requisite to vse sum scrupulositie (& if the translatours were not altogether so precise as they are, but had sum more regard to expressing of the sence, I thinke in my iudgemente they should doe better) but in a paraphrase which of it selfe is a kynd of exposiciō and of cōmentary, I thinke it nothing nedefull to be so precise in the wordes, so the sence be kepte. And this I dare auouche, that yf any interpretour shoulde in sum places bee as breefe in the English translacion as the autour is in the latine: he should make thereof but a darke piece of worke. For that is the onely thyng that maketh the very text selfe so derke as it appeareth to be. In Luke I haue had sum what the more businesse, because that the Latine exemplaries (thorough whose defaulte of negligence I am vncertayne,) do vary and not well agree, sum hauing more or lesse then others, sum hauyng an other woorde than an other copye hath [...] sum beyng otherwyse poynted then the rest. Whereby I haue in sum places been driuen to vse myne owne iudgemente in rendrynge the true sence of the boke, to speake nothyng of a great noumbre of sentences, whiche by reason of so many membres, or parentheses, or digressions as haue cum in place, [Page vi] are so long, that vnlesse they had been sumwhat deuided, they woulde haue been to hard for an vnlearned braine to cōceiue, much more hard to conteyne and kepe it still. As touching the stile (because the iudgemētes of readers be diuerse, and sum loue length, sum desire breuitie, sum can well awaye with elegaunte speache, sum ha [...]e all curiositie, sum commend an eloquente style, sum thynke nothyng to be plaine enough, sum wyll be busie iudges, of other mens writinges and do nothing themselfes:) it may please your moste gra [...]ious pacience to suffer me to say my poore iudgement, for the satisfiyng of them that are reasonable. First I would not haue euery reader to require in euery writer to be like his owne witte or conueyghaunce, or style, or phrase of speakyng: but rather to consider that euery man hath a veine of his owne, eyther by imita [...]ion so confirmed, or by long vse so rooted, or of desyre to be playne and clere, so growen into an habite: that he cannot otherwyse write then he doeth. Sum wryters hate breuitie, and sum thynke al long thinges to be tedious, and yet is neither of these two sortes to be reproued, so ye ma [...]er be good, the making fine, the termes apte, and the stile flowynge with [...]ut curiositie or affectaciō. For like as Cicero was so copious that nothyng might be added vnto him, so was Demos [...]henes so brefe that nothing might be taken away. Thesame in latine is betwene Cicero and Saluste. But Tully would not leaue till the iye, the eare, and also the mouth of the reader wer full euen in euery sentence: Saluste was loth to tyer any of these wt a whole oracion. The Laco [...]s could abide no length, the Sophistes of grece coulde through their copiousnes make an Elephaunt of a [...]lye, and a mountayne of a molle hill. And this I speake rather in commendacion of eloquēce, of copie of elegan [...]ie of stile where it is, then to clayme that there is any suche here. Ou [...]de, Tullie, Erasmus could haue proceded in any their inuencion euē infinitely, sum other wittes coulde not so. Sum loue it whan it is style like, & sum care for no more but the bare sence. But eloquence of it selfe, and copie (that is to say shift of termes) is a vertue in an oracion, and that thing chiefely geueth to b [...]kes that the latine men call genium, that is life and continuaūce, that euery mā will an hundred yeres after set store by it, and esteme it worth many times readyng ouer. What other thyng commendeth Chaucer & causeth his woorkes to be more set by then thousandes of other freashe hastye bokes hastily shootying forth lyke May floures, and not wythering but vtterly diyng with the first readying? Neuerthelesse no man of our tyme and in our Englishe toungue (which none but our selfes for our own vse do muche passe on,) writeth so ornately, but that he hath in sundry woordes & phrases sum smatche of his natiue countrey phrases, that he was borne in. Yet this notwithstandyng sum there be, whiche haue a mynde to renew termes that are now almoste worne clene out of vse, whiche I do not disalowe, so it bee doen with iudgement. Sum others would ampliate and enrich their natiue language with mo vocables whiche I also commend, if it be aptely and wittily assaied. So that if any other doe innouate and bryng vp a woorde to me afore not vsed or not heard, I would not disprasse it: and that I do attempt to bryng to vse, another man should not cauayle at. For an easy thyng it is to depraue, and a small glory for one man, in matters of nothing, to laboure to deface an other. But for as muche as both do our beste, we ought rather thus to thinke the one of the other.
[Page]This man hath seen that I haue not: I see no man is so barrain, but he is able with sum woorde or other to helpe garnishe his mother tongue, with other like saiynges proceding from humanitie and fauour to encourage suche as are studious. And what if one labour to enrich his countrey lāguage, as Tullie glorieth that he did amplify the latine tonge, is he therfore to be blamed, and not rather to be commended? Thus muche I say for the defence of wryters and styles in generall. As touchyng mine owne stile in this present worke, if I [...]ould be so straightly examined, I am (as the Greke prouerbe saieth) in like case as a mā that should hold fa [...] a woulf by both [...]ares. For yf he hold him still, he hath a shrewe in handelyng & cannot so continue euer: if he let him goe, he is in ieopardy: so should I in this matter stād in a straite [...]rake, eyther to incurre suspicioun of arrogantie, if I maintein mine own, and by standyng in defence therof to be denied opi [...]at [...]e, or ambicious of singularitie: orels I must be driuen to graunte an errour, where perchaunce [...] is. Lettyng passe therfore all suche kynde of trauersyng, I shal remitte this whole cause (as Tullie dooeth of his booke whiche is entitled De [...]) to the iudgement first of your highnesse, whome yf my la [...]rs doe [...], I shall the better like my self, and than of others, others I saye, in whō resteth humanitie to take and interprete all thynges is the best in whome is moderation rather to pardone sum faultes, than to condemne the thyng whiche though they can, they wyll not amend: in whom [...]s facultie and knowlage to iudge right: in whom resteth fauour to wynke at a litle [...]eippe or stoumb [...]ing in a long piece of woorke: in whom learnyng and skilfulnesse doeth woorke indifferēcye of affeccion: and finally in whom dwelleth reasonable consideracion of mannes infirmitie▪ that the best learned doeth sumtimes erre, and no man at all tymes doeth all thynges right. For vnto suche an one as will be a more [...]e [...]ere and heauy iudge on an other mans labours, then hymselfe eyther would bee, or would haue others to bee on his own, I can say nothing but this: I for my part can do no better, if I could I would, and in case ye will either for respecte of the publique benefite whiche is ment herein, orels for [...]one towardes me, or els for any other iust consideracion take your pene and amend any fault that ye shall see▪ I shall not onely not thinke any wrong doen to me, but also I shall with all my hert geue you thankes for that ye so muche tendre eyther my poore honestie, or the thing selfe, that ye would put to your helpyng hand to make it well. And thus I surceasse with my vayne talke any longer to deteyne your highnesse from the frutefull readyng of Erasmus, whereof may redounde suche edifiyng and encrease of knowledge to thesame, as the labour of readyng maye be well bestowed, and the boke through your graces commendacion bee one day set forth to the publique vtilitie and benefite of all the whole deuout congregacion of this churche of Englande.
Yeuen at London the last day of Septembre, in the yere of our Lord .MD.xiv.
The life of saynt Luke written by S. Hierome.
LUke a phisicion, and borne in Antioche, was not ignoraunte of the Greke toungue (as his wrytynges do shewe) he was a folower and disciple of the Apostle Paule, and a companion of all his peregrinacion: He wrote a volume of the ghospell, of whome the same Paule sayeth in this maner. We haue sent with him a brother whose praise is in the ghospell throughout all the congregacions. And agayne to the Colossians: Moste dere Luke the phisicion greteth you. And to Timothie. Luke is with me alone. Be sette foorth also anothe [...] speciall goodlye booke whiche is entitled the Actes of the Apostles, the storie wherof came euen full to Paules tyme beeyng and tarying two yeares at Rome, that is to saye, vntill the fourth yeare of Nero the Emperour there. Whereby we do well perceyue that the sayde booke was made in the same citie. Therfore as for the circuites of Paule and of Tecla the virgin, and all the tale of Leo by hym baptised, we rekon emong the scriptures that are called Apocrypha. For what manier a thyng is it, that a companion whiche neuer went from his elbowe, shoulde emong his other mat [...]ers bee ignoraunt of this thyng alone? Tertullian whiche was nere vnto that tyme, reporteth that a certayne priest in [...] beeyng an affeccionate fauourer of the Apostle Paule, was cōuicte before Iohn for beeyng authour of thesame booke, and that the priest confessed him selfe to had [...] the thyng for the loue that he bare to Paule, and the booke by reason therof to had escaped hym. Some wryters deme, that as often as Paule in his Epistles saieth: accordyng to my ghospell, he signifyeth of the woorke of Luke, and that Luke learned the ghospell not onely of the Apostle Paule, who had not been conuersaunte with the Lorde in the fleshe, [...]ut also of the rest of the Apostles, whiche thyng Luke himselfe also declareth in the begynnyng of his owne worke, saying: As they haue deliuered them vnto vs whiche from the beginning sawe themselues with their [...]yes and were ministers of the thynges that they declared. The gospell therfore he wrote as he had hearde: but the Actes of the Apostles he composed as he had seen. He liued .lxxxiiii. yeares not hauyng any wife. Buried he was at Constantinople, vnto whiche [...] his bones were remoued and conueyed out of Achaia, together with the bones of Andrewe the Apostle in the .ix. yere of Constantius the Emperour.
The Paraphrase of Erasmus vpon the Ghospell of S. Luke.
The prologue.
IN the histories of worldly affaires, vpon consideraciō, that not a lytle, aswel delectacion as also profite, is takē of the knowlege of thynges: there is customably required an vpright trueth of reporting thesame. But muche more oughte this vpright trueth to be in makyng relacion of the Ghospell: the whiche not onely doeth muche delite the mynde hauyng litle els to do, or is very commodious and profitable vnto this transitory lyfe: but also is necessary vnto true godlinesse, without the which no man atchiueth eternal saluacion, and the blisse that neuer shal decaye of the lyfe euerlastyng. For it were no matier of daungier, thoughe a manne did not knowe what man Hannibal was, or Alexander: what actes Epaminondas or Scipio hath doen: what mat [...]ers Solon, Lycurgus, or Draco haue writen: what doctrine Socrates, Plato, or Aristotle taughte, albeit the knowleage of these thynges also, after the rate of mans state and case in this world, hath their fruite. But whatsoeuer person shall not knowe the father, the sonne, and the holy ghoste: whosoeuer shall not learne what actes the soonne of God Iesus Christe hath dooen on yearth for the saluacion of mankynde, what he hathe taught, what he hath promised vnto suche as doe constauntely cleue to the doctrine of the ghospell, what he hath threatned vnto suche persones as doe either litle regarde, or els doe playnely despise thesame: suche an one shall not possibly bee hable to auoyde, but that beeyng excluded out of the coumpanye of Gods children, and shut out from the ioyes of the heauenly lyfe, he shalbee adiudged with the wicked, to the tormentes of the diepe pitte of hell, whiche neuer shall haue ende.
And in dede at the first, by meane of thapostles beeyng therunto chosen of our Lorde hymselfe, and by the residue of his disciples beyng enspired with the holy ghost, the ghospell (in dede by liuely voice and by mouth onely, but yet with moost vpright certaintye and assured trueth) is begonne to bee spred abrode throughout all coastes and countreyes of the worlde, and dooeth daylye yet still ferther and ferther renne abrode. Yet forasmuche as the synceritie of reportyng (the whiche goyng from man to man by mouth onely issueth successiuelye to a great noumber) is more lightlye corrupted, then suche reporte as is sette out and left from one to another in writyng: therefore Mathew the Apostle, [Page] one of the twelue, whom our Lorde Iesus beeyng yet cōuersaunte on yearthe, had specially appointed and chosen to this office: and also Marke the disciple of Peter the Apostle, were by inspiracion of the holy ghoste admonished to put the summe of the whole story of the ghospell in writyng: not myndyng ne goyng about by preuencion to take awaye from others any libertie to write of the same matiers: but rather, leste any person beyng craftilye deceiued by false Apostles shoulde folowe the Iewes facions, or fonde fables in stede of the gospell. Notwithstandyng, lyke as not euery manne did at that tyme with eguall synceritie and purenesse preache the ghospell, so those that write dooe not euery man with lyke faythfulnesse and trueth handle the storye of the ghospell. For many an one hath attempted after like sorte to patche and to make a medley of the discourse of reportyng Christes ghospell, as other wryters are woonte of mortall mennes actes: that is, entremedlyng ofttymes false thynges emong the true, and tellyng for matiers of approued certaintie, suche thinges as they had afore taken onely of the vncertaine rumoures and voyces of the common people, yea, and many tymes inuentyng of their owne braynes some thyng to tell, eyther of a delite and lust to lye, or els beeyng corrupted with some other affeccion. And (as mortall mennes matiers are of nature apte and readie to bee corrupted) there shall perchaunce hereafter also some persones sterte by, whiche through makyng lyes on the actes and doctryne of Christe and of his disciples, shall cause, that true matiers shall not be credited neither. Therfore the spirite of Iesus hath (as it were) nipped my herte also with a litell twynge, that after Mathewe and Marke, (whiche two with all possible trueth and vprightnesse, wrote as muche as at that tyme they iudged to bee sufficiente, and yet neuerthelesse of a sette purpose and entente, left vnto others certain thinges to be written, supplying in the meane tyme with the office of liuely voyce, that lacked in theyr writinges:) and after some others whiche haue not with sembleable vprightnesse attempted thesame: of whiche persones some haue euerye where entermyngled many poyntes muche contrary to the doctryne of the gospell: and many haue rather had an iye to fyll vp the holes of the story with fables and tales vnseemyng for the grauitie of the ghospell, then to tell suche thinges as the holy ghost hath iudged to be auailable towardes the blisse euerlastyng: I Luke also should by composyng a certaine ordre and processe of the storie euangelicall, bothe supplye suche matiers as haue been omitted by the others, and also debarre the authoritie of other persones, whiche eyther heretofore haue written, or hereafter shall wryte for mattiers of certaynetie and for matiers of euident trueth, eyther fātasyes of their owne imagining, or els thinges none otherwyse knowen but by the rumoure and bruite of the people, who is commonly an authour and brynger vp of thynges not all of the fynest. And yet do not we our selues so frame the processe of this storie, that we leatte passe no manier poynte at al of the thynges that haue been sayde or doen: But we make relacion of suche thinges onely, as we know to concerne the godly deuocion of the gospel, and the fruicion of the lyfe euerlastyng. For an infinite and endelesse matier it were, throughly to write euery thyng that Iesus hath doen or taught. Some poyntes there bee, whiche without the preiudice of saluaciō maye not bee vnknowen, some other thynges agayne there bee, the knowelage wherof bryngeth very muche profite to the zele and desire of perfect godlinesse: and some poyntes finally there bee, that maye bee vnknowen withoute anye [Page xv] perill of saluacion, and without any greuous empechemente or hinderaunce of a christen mannes perfeccion: as in dede (for an exaumple) all that euer we knowe in diuine matiers,Of the actes that are cōe to passe emong vs. is but a litle litle porcion, in respect and comparison of that that we knowe not. Therfore neither wyll we touche and treate of euery matier to the vttermoste, nor yet tell or recite thinges vncertayne: but those thynges onely wyll we declare, of whiche there hath been moost assured and euident certaintie shewed vnto vs by the vndoubted Apostles and disciples of Christ, the whiche had not onely theimselues with their owne iyes seen a great parte of the thynges that they tolde vnto vs, and hadde hearde thesame with their owne eares, and had the handeling and doyng of muche parte therof with theyr owne handes: but also hadde theimselues been a parte of thesame actes that they reported were doen, as men that had doen many thinges at the commaundemēt of the Lord, and had suffered not a fewe thynges for his sake, because they were in all matiers inseparable companions and folowers of Iesus Christ, almoste neuer out of his presence. Neyther ought there the lesse credite to bee giuen vnto me, for that I do wryte suche thynges, not as I haue seen my selfe, but as I haue learned of others. It was requisite to a matier beyng so ferre out of all vse, and so straunge, and so vnreedible: that feith should first be acquired and woonne out of all the senses of the body, and than thesame feith to be confirmed with euident wondres and miracles.
But this kynde of tokens or prouffes cannot euermore continue ne endure. For on the one syde Christe didde not long exhibite himselfe to bee seen in this worlde, and on the other syde miracles are thynges but for a time geuen to mē nes hardnesse of belefe,That if mighie not bee denyed but that they hadde seen hearde and felte these thynges. and afterwarde once to ceasse and to haue an ende. It is sufficient that the rudimentes and first principles of the feith▪ proceded from suche beginninges as these. Thomas the Apostle sawe Christ after his resurreccion, hearde hym and felte hym with his handes, and than beleued: but oure Lorde and maister Christe pronounceth suche persones to bee blissed, whiche although they haue not bodyly seen the thynges dooen, yet neuerthelesse dooe geue as muche credite to the woordes of the gospell, as if they had personally been presente at the dooyng of thesame. For otherwyse, if onely the iyes should bee beleued, euen veray they that were bodyly conuersaunt with our lorde, doe reporte many matiers, at the dooyng of whiche themselues were not presente, but learned it of other persones beeyng substanciall, credible, and true of theyr reporte: as (for an exaumple) of the natiuitie and petigrewe of Christe, of the wyse men that were called Magi, (whiche came from the Easte to see Christ beeyng newe borne) of the flying of Ioseph & Marie with Christ into Egipte▪ of Satan how he tempted Christe. We Euangelistes, though we sawe not the begynnynges of thynges, yet haue we seen the sequeles and endes of them. We haue seen in the Apostles, al that euer oure Lorde had promised of them in the gospell. We haue seene theim beeyng enspired with the holy ghoste, geue thesame holy spirite of God to other persones also beeyng baptised, by laying their hande ouer them: yea, and in our owne selues haue we found and felt the effectual power and strength of the holy ghoste. We haue seen diuilles drieuen out of mē at the name of Iesus: we haue seen diseases put away: we haue seen poysons voyde of al effecte or force to dooe harme. We haue seen that the maiestie of the gospel, by men of slendre substaunce in worldely rychesse, by men of lowe degree borne, by men priuate, that is to saye, by men hauyng no seculare autoritie at al, is yet neuerthelesse in a fewe yeres famously notified [Page] throughout the whole vniuersall yearth, and that the great and mightie princes of the worlde haue in vaine striued and wrastled to suppresse it.
And verayly euen thesame thyng also, had our Lorde spoken afore and prophecied: whan I shall be lifted vp from the yearth (sayed he) I shall drawe all thinges to my selfe. Suche autours and auouchers of thinges, and the growyng of thesame thynges to suche an ende and proufe as afore is sayd, doth not suffre vs to doubte, neither of tho thynges that haue passed before our tyme, ne yet of suche thynges, as for many hundredes of yeres to come are promysed. Whatsoeuer had of long tyme afore been foresayed by the godlye sayinges of the prophetes, Iesus at his cummyng into the worlde did perfourme and fulfyll: and whatsoeuer thyng Christ toward his departure from hēce vp to heauen, sayd afore to thapostles that it should come to passe, hath in dede come to passe: neither is it to be doubted, but that he will with semblable vprightnesse and trueth, accomplishe all other thynges, whiche he hath differred vn [...]y [...]l his second cōming to bee perfourmed, concernyng the resurreccion of our bodyes, and concernyng the rewardes of the godly persones, and of the wicked. Therfore as for the ordre and processe of the gospell matiers, I haue with earnesse studie throughly bou [...]ted out of the mouthes of suche, whose woordes are vndoubted and certain to write vpon. And out of these haue I pieked suche pointes as semed to be moste effectuall and moste helpyng to the fayth, and to the deuout godlynesse of the gospell: not geuyng it but a litle touche here and there as it were at nouers, and as men gather floures here and there one, at auēture as they come to hand: but folowyng the ordre of the tyme, and the due course or processe of matiers, I haue diligently compyled the storye, yea euen somewhat ferre fettyng the matier from the firste grounde, that is to wete from the concepcion of hym, whiche went before the commyng of our salueour, lyke as in byrth, so in preachyng also, and in death. And than furthermore I treate of the straunge concepcion of Christ within the wombe of the virgin, of the byrthe of the childe, of his circumcision, of the puri [...]icacion of Marie, of sōdrie prophecies spoken vpon the childe, & of certayne tokens of godly towardnesse whiche euen very than already did like certaine litle sparkes appere in the chylde: of whiche thynges the other Euangelistes that with vpright trueth and certaintie wrote before, had touched almoste nothing at all. After al this, how Iohn baptised and preached, and than of the baptising of Iesus, of his beyng tēpted, of his doctryne, of wondres that he wrought, of his death, of his beeyng layed in graue, of his arisyng again frō death to lyfe, and of his returnyng vp into heauen. These thynges well set in an ordre eche in his moste conuenient place, I shall in another treatise adde,In the actes of the apo [...]les. howe he sente the holye ghoste, and what were the firste rudimentes and principles of the primitiue churche whan it firste came v [...], and begonne, and also as it grewe from time to tyme greater and greater, what the chiefe Apostles Peter, Iames, Paule, and Barnabe didde, what they taughte, by what myracles, and by what affliccions they glorifyed the name of oure Lorde Iesus, not for that I suppose that these thynges wyll bee strange vnto thee, moste honest Theophilus, but partelye to the entente that thou mayest eftesones peruse in an ordre tho thynges whiche thou haste by piecemele learned of others: and partelye to thende that thou mayest of a more perfecte, and assured credence, throughly perceyue by my wrytyng, thesame thynges, whiche thou haddest hearde of others afore tymes by theyr liuelye [Page xvi] voyce, and woorde of mouthe, and mayest refuse the fablinges of a great sorte whiche dooe at this present, vnder the false counterfeicte name of the ghospell, set out theyr owne peynted sheath:Theophilus ī Greke is in english the louer of god. and not thou alone, o Theophilus, (for we dooe not wryte these thynges to any one sole person onelye) but also all other personnes, either at this presente tyme beyng, or hereafter to come, whiche either be or shalbe the same in dede, that thou arte called in name, that is to wete, the louers of god: whiche renouncyng and vttrely geuyng vp the deuyll, dooe with prest readinesse of beleuyng, and with godlye applying theimselues, sue to the frendeship of god: and the whiche despising aswell the eiuilles as also the good thynges of this transitory world, do bend al their desyre to those thynges, that are euerlastyng and heauenly.
The fyrst Chapter.
WHan the tyme by the purpose and appoyntemente of God prefixed, and by soondrye sage sawes of the Prophetes afor [...]tolde and promised, and by the space of so many hundred yeres, greatly wished for of holy and deuout people, was now come, that the sonne of God shoulde take vpon hym the nature of manne, for to redeme mankynde by his death, and aswell by his doctrine as also by his exaumple of doyng, for to enstructe vs towardes the knowledge of the trueth, and the earnest loue and desyre of the godlye trade of the ghospell, and finally by his promyses for to set vp oure hertes towardes the hope of the lyfe euerlastyng in heauen: for because all this same that was to bee doen was straunge, nor the lyke heard of, in any age or tyme afore, (the wysedome of god by secrete wayes and meanes ordreyng all thynges) there was leate passe no poynte at all of any tokens or euident signes, whiche mighte to a matier of it selfe incredible, purchase credite, and cause it to bee beleued among men. For who hath euer heard a man to haue been borne of a woman on earth, which should for euermore reigne God in heauen? The histories euen of the Gentiles also be full of straunge thinges that haue happened against the cōmon course of nature. In the bokes of the olde testament we learne that fyer hath been cast downe from heauen: we learne the sea to haue opened and deuided it selfe into twoo partes: water to haue been gotten foorth of a drie stone by touchyng it with a long rodde, and deade menne to haue been restored agayne to lyfe. But who hath euer hearde a virgin to haue brought foorth a chylde without mans helpe? Yet in dede the chiefe article of our saluacion it was, that this same point were to all persones throughly perswaded, that is to wete, Iesus to be thesame Messias, whose cummyng, all foretellynges of the Prophetes had promysed, and whom all the lawes of Moses had by waye of a shadowe expressed, and of whome onely all persons muste hope and truste to haue theyr saluacion.
Wherfore by the high wysedome and prouidence of god, there was one prepared, the whiche beyng for his owne parte also borne into this worlde after a woonderfull straunge sorte, shoulde goe before the heauenly chylde bearing of [Page] the virgin Marie: and the which through the noblenesse of his linage, through suche his holynesse of liuing as had not afore that tyme bene hearde of, and by his auctoritie, through his rare gyftes of grace gotten among all the people, might vnto Christ beyng not yet borne, procure the fyrst knoweleage and faith among the Iewes whiche were harde of beliefe euen as the doctrine of the gospel (wherof Christ was the heade, the firste founder, and firste brynger vp) was at the firste beginnyng made acceptable vnto the worlde, by the testimonye of the olde lawe, the figure of the whiche olde lawe, Zacharie and Iohn did represent. But in shorte processe of tyme, (the course of thynges beeyng chaunged a contrarie waie) lyke as Christ whan his vertues & giftes of grace were shewed foorth, did derken the glorye of Iohn: so the brightnesse of the maiestie of the ghospell, as soone as it once opened it selfe vnto the worlde, dyd (as ye woulde saie) clene abrogate the autoritie of Moses lawe. And so it was that where Iacob the Patriarke a litle before he shoulde dye, beyng endowed with the spirite of prophecie, did foresaye veray many thynges which should afterwarde come to passe, whan it was now come to the mencioning and namyng of Iuda, (out of whose tribe our Lorde Iesus shoulde issue and procede by lineall dissent) he spake these wordes of the prophecie, folowyng. The sceptre (sayed he) shal not be taken from Iuda, ne the head tewler from the thighe of hym, vntyll he come that must be sent, and veray he shalbe the expectacion of all nacions. This prophecie did euidently enough betoken that Messias should at suche tyme come, whan the people of the Iewes (whiche had afore from tyme to tyme euermore been rewled and gouerned by capitaynes, iudges, kynges, and priestes of their owne nacion) should now be subiecte to a prince borne in a foreyne countreye. And thesame Prophecie did al vnder one geue a tokē, that the grace of the gospell (whiche the Iewes would despyse and sette at nought) shoulde passe and go from theim vnto the Gentyles.Of Herode the kyng. But firste of all others, Herode the sonne of Antipater, whereas he was neyther descended of the bloud of the Iewes, and yet was besides [...]orth an vngodly and a wieked person, was not onlye enfraunchised and called to the honour to be a denisen of the coūtrey of Iewrie, but also through the fauour of Ceasar Augustus than Emperour of Rome, obtayned the kyngdome and rewle ouer the Iewes. Therfore euen vp this token alone (though there had been no mo, nor no o [...]her) the Scribes and the Pharisees, (whiche tooke vpon them the exacte and perfite knowleage of the lawe,) might haue geassed, that the tyme was now come, whan that same man should bee borne, who defacyng and vanquishyng all terrene or yearthly kingdomes, should bryng into the worlde an heauenly kyngdome, and whiche in the place and stede of tyrannes, should create pastours, and in stede of lordely maisters, should make tēdre fathers. Furthermore whereas the dignitie of the Iudaical priesthoode was in excedyng high honour and in wondreful estimacion [...]mong al persones: the holy ghost had by the prophetes declared afore, that this priesthood also of the Iewes should be abrogated and abolished, after that he were once come, the whiche not beeyng enoynted by men with materiall or bodelye oyle, but beeyng enoynted by God in spirite with the oyle celestiall, shoulde through a sacrifice (beeyng in dede no mo but one sole sacrifice,A certayne priest. but thesame neuerthelesse a sacrifice of moste absolute efficacie & vertue) take awaye all the synnes of the world: and should through the feyth of the gospell, and the bounteous geuyng of the spirite of God, sanctifie and make holy all thynges. [Page xvii] For Daniel had prophecied,Daniel. ix. that after the weekes or seuen doubles of yeres, that is to say, after seuen times seuen yeres by God prefixed, it should come to passe, that the holy of all holyes should be enoincted, and than from thenceforth should the hostes and sacrifices of the olde lawe ceasse. Whan the thynges eternall shall be once come, thynges transitorye shall haue an ende: whan ghostely thynges shall be come, thynges carnall shall cease: whan the trueth shall be come, feyned counterfeytes shall geue place: whan the lyght shall be come, shadowes & darkenesse shall vanishe away: whan Christe shall haue begonne to speake, the voice of the grosse lawe shall playe mum, vntill that it too, do openly professe hym, whom vntill nowe, it did rather (as who should saye) with certain tokens of becking, nod at, or poynte vnto, thē by expresse wordes pronounce and declare to be he. At suche tyme therfore as Herode, beyng first a foreinour and an aliene borne, and secondarily a wicked person, and with many manslaughters and hainous murders, polluted, had all vnder his rewle and obeisaunce emong the Iewes, not by the authoritie of God, but by the fauour of Ceasar Augustus: & at what time the religion of the Iewishe temple, which consisted in externall figures & ceremonies, did moste chiefly of all flourishe emong men: at what time extreme wickednesse & all vngodly facions did before the face of God reigne emong the Scribes, the Phariseis, the elders, & the bishops, vnder the false pretensed colour & cloke of holinesse: euen than dyd the coming of the Lord Iesus, after this sorte as we shall now tel, begyn first to be knowen to the worlde.Named zacharie. There was vnder a wicked king a godly prieste, euen (as ye would saye) the last remaines that was left of the olde ordre of priestehood, not beeyng yet corrupted with so many vices: this priestes name was Zachary, whom the ordre of lottes cūming about again by course, did at that present time call to the ministryng of the sacres & holy rites in the temple. For so had Dauid sorted all the whole ordre of priestes into two principall families, that is to wete, of Eleasar, and of Ithamar. The other families being subiect vnto these two, he deuided into fower and twentie lottes, that euerye of them in ordre one after an other, should in theyr courses minister the sacres in the temple, eight daies space a piece: absteining all that while from all thinges, which by the rites of Moyses prescripcion, semed to make a mā vnclene: refrayning also frō cumpanying with their wiues, nor cumming once within their owne house, but abydyng still in the temple, to the ende that they myght with the more chastitie & with the more puritie handle the seruice of God: but to all the residue of the priestes (besides him whose course it was to minister for that weeke) it was lefull in the meane space to attende to their wiues and their childrē, & to be occupied about their owne secular affaires, so that it were thynges necessarie and requisite to be done. And so it was, that whyle this ordre was thus in deuiding by lottes, emong the fower and twentie families, the eight place fell by lotte to Abia, of whom zacharye was lineally descended, and into whose place Zachary had by course succeded.Of ye course of Abia. All thissame, though it semed to be doen by mere chaimce at auenture, yet was there no one poynte therof, but it was wrought by the high wysedome and prouidence of God, yea not so muche as the veray numbre of the course, but it was for a purpose and a consideracion. For lyke as the numbre of seuen for many causes hath the figure & significacion of the olde lawe, so doeth the numbre of eight well accorde to the grace of the ghospel, for asmuche as the euerlasting blisse of heauen [Page] is nowe geuen, not through the workes of the lawe, but freely and frankly through feith.And his wife of the daughters of Aaron. And Zacharie had also a wife named Elizabeth, not only the better to be estemed for the respecte of her noble birth (for she came of ye stocke and bloud of Aaron the first prieste of the people of Israell) but also worthie to be had in reuerence and wurship for hir integritie and perfecte goodnesse of behaueour, to the intente that suche an holy man as Zacharie was, should not be without a wyfe accordyng.
For it was in veray dede an holy wedlocke knitte and made vp, not somuch by copulacion of their bodies, as by lykenesse of theyr mindes and hertes, and by the felowship of godlines, because they were both of them veray good folkes and iust, not with the iustice of the Phariseis (whiche Phariseis vnder a false couiour and counterfaite shewe of holynesse, did sette foorth theyr prynted sheathe to the iyes of men for lucre and for worldely prayse, defourmyng their faces and makyng them vnsightly for the nons, a troumpette blowyng before them, at all suche times whan they gaue their almes, sekyng to be estemed holy by reason of long prayers made in corners of the stretes, whan their herte was drouned in all fylthinesse of hainous offences and trespaces against God:They were both righteouse before God.) but Zachary and Elizabeth with vncorrupt hertes, dyd in suche wyse obserue and kepe all thynges whiche the Lord had commaunded by the lawe: that neyther they gaue vnto men any holde or tytle to fynde faulte with them, and yet (the which is a poynte of no small difficultie) they did also by the puritie and clenesse of their liuyng, shewe themselfes pleasyng in the sight of God. Yea and this veray poynte also was wrought by the high wysedome of God, of a speciall prouision, to the ende that suche a one as should afterwarde geue testimonie vnto Christe at his cumming, might on his owne behalfe be in all maner degrees worthy acceptacion emong the people of the Iewes: first, for the noblenesse of his linage being descended of the ordre of priesthood aswell on the fathers syde as on the mothers syde: secondarily for the linyng of both his parentes beyng vnreprouable: thirdly for the vertues & giftes of grace in his owne selfe, beyng wonderfull, and suche as were but in fewe persones to be found: and finally for his gloryous death, whan he should suffre for the truthes sake. Suche a cryar veryly it was mete yt he should haue, which came to allure to hymselfe the whole worlde, with the sauor, as it were, of the good fame and opinion that should spryng of hym. Ferthermore by the prouidence of God, this poynte alo was wrought, that the straunge maner of his natiuitie should stiere vp the myndes of men to haue a speciall regarde of Iohn:And they had no childe. and no suche common matiers or facions as were in other folkes to be looked for at his hande, the whiche was borne into this worlde not after the common course of nature, but by the onely benefite of God. For although the holy conuersacion of zacharie and Elizabeth was specially well approued & allowed of all persons: yet in this one poynte their godlynesse semed to haue but hard happe, that both of them were veray ferre growē in age without hauing any issue or childe in all their tyme. For emong the Iewes lyke as the fruitfulnesse of matrimonie was reputed for a certayne thyng of great Royaltie: so was barainnesse in as muche reproche as any thyng, and was rekoned in the numbre of the chiefe missehappes and euils of this lyre. For the moste parte of the [Page xviii] people did interprete and take those persons to bee reiected and cast out of the fauour of God, whiche had not had the fortune and happe, with some kynde of issue to encrease and multiplie the people of the Iewes, beeyng a people specially chosen & dedicate vnto God. For the Iewes beyng altogether grosse and carnall, had not yet learned, that a spirituall and ghostely people it was, whiche God would haue by an heauenly generacion styll from tyme to tyme more and more to be multiplied with continuall succession of issue. They had not yet heard that blissed were tho persons, whiche had gelded themselfes for the kingdome of heauen.Because Elizabeth was baraī. And this mattier dyd not a lytle grieue them bothe in theyr mindes, & especially Elizabeth, who was now euen already by a muche reprochefull name in euery bodyes mouth called baraine, and was rekoned in the numbre of women of hard happe, as one of suche barainesse, that she was nowe past all lykelyhood or hope to haue any chylde, because that veray many yeres hauyng passed in the coumpanie of her wedded house bande,And they bothe were nowe well stricken in age. she had yet brought foorth no fruite of matrimonie. For the reproche of barainnesse is woont moste specially to light on the womē. And this despaire of hauing any chyld, the old age of them both had encreased. But the bounteous goodnesse of God, did of tendre fauour geue vnto the deuoute prayers and desires of theyr hertes, that thyng which the strength and power of nature dyd not geue to the coumpanying of theyr bodyes.
Therfore whan zacharie executed the office of the prieste in the ordre of his course,Whan he executed. whiche (as we haue sayed) was in the course of Abia: and continuing within the temple in the sight of God, attended the ministryng of the sacres, lyke a pure and a chaste man: and now accordyng to the custome and maner, there was one to be chosen to goe into the innermoste and priuiest place of the temple (which is called Sancta sanctorum, Before god that is to say, the holy of holyes, or the principall holy place) the chaunce of the lotte so fell, that he was chosen to entre into the principall holy place,His lotte fel to burne incense. (which it was not leefull for any person to entre except the bishop, or suche an one as were appointed in the bishops stede) and there, on the altare that stood in the secrete inner part of the temple, to lay holy incense made of certayne swete odoures in the olde lawe appointed, that is to wete, of balme, onycha, swete galbanum, and frankyncense of the clerest sorte. For this kinde of sacrifice was estemed emong the Iewes to be the moste holy aboue all others,Exod. xxx d insomuche that to the seeyng of this sacrifice whan it was in doyng, the lay people were not admitted to come in, no nor yet any of the leuites neither. But al the residue besides the priest that did execute, taried without, beyng separated and diuided from that place with a vaile,And ye multitude of the people were without in prayer. makyng theyr deuout prayers all the meane whyle, that God would vouchesalue to ratifie that, that was than in offeryng for the helth & safegarde of the whole people: and so remained they without, vntill the prieste after the sacrifice in the inner place cōpleted, came forth againe to the people, to finish the residue of thinges, which to the ordenarie obsequies and rites of sacrifice did apperteine. And the priest did not only pray for the people, but also for himselfe, according vnto the prescripcion of the lawe, as one beeyng a mortall man himselfe aswell as the [Page] others, and in daunger of falling into the errours and vices of this worlde.
Therfore whereas zacharie had many yeres afore often tymes with moste earneste desires, cryed vnto God to deliuer as well his wyfe from the reproche of barrainesse, as also hymselfe from the griefe & pensifnesse of beyng without issue: yet (notwithstanding a certaine despaire of hauyng any children many a day sence conceiued in his minde,) he did euen at that present tyme with moste ardent prayers, require of God as though he had than been present before his face, the publike redēpcion of the people, which had now many hundred yeres been looked for. And in dede the fume of the incense mounting vp from the altare, was cast abrode in the aier on euery syde, but the desire of this deuoute bishoppe, perced vp euen to God, the Aungels carrying it, whose office it is to conueigh vp to almightie God the prayers of the godly, and agayne to bryng downe to vs his bounteouse largesse.There appered vnto hym an Angell. An Aungell therfore that had been sente from heauen, stood at the ryght ende of the altare, on which the swete sauours of incense was burned, as one ready to declare some glad tydinges (because thynges that chaunce to be on the ryghtsyde, haue commonly a luckie significacion of some good happe to come.Whan Zacharie sawe him, he was abashed, and feare came vpon hym.) Zacharie, whan he had soodainly espyed this Aungell shynyng with celestiall brightnesse (for he came not in openly in a bodily fourme as men vse to do, but soodainly and vnware shewed himselfe visible) truly he was sore dismayed in his minde, and taken with a great feare: not that the Aungell made a shewe of any maner thyng to be feared, but for that the infirmitie of mannes body is not able to abyde the maiestie of the spirites or Aungels of heauen.
But lyke as it is a poynte of mannes weakenesse to fall in a tremblyng and quakyng at the soodaine sight of an Aungell, so is it the propertie of the great goodnesse of them, with ientle and familiar speakyng vnto vs, to take awaye our feare.And the Aungell sayed. The Aungell therfore with a gracious looke, and with ientle faire woordes speaking vnto zachary, saied in this wyse: zachary, there is no cause why thou shouldest be afeard, but there is cause why thou maiest be glad & ioyfull. For I bryng glad tydinges bothe vnto thee, and to all the people for whom thou art nowe makyng intercession. God hath graunted thy deuoute and godly peticion.Feare not. Thy praier is heard. Thesame Messias the deliuerer and sauer of hys people, whiche long and many dayes gonne hath been promysed, and many hundred yeres already looked for, is nowe at hande to come in dede. And not only that thyng whiche thou haste made peticion for is obteyned: but an other thyng also doeth the goodnesse of God adde to the heape of thy desyres, which thyng thou durst not bee so bolde to aske,Thy wife Elizabeth shall beare a sonne. because thou were nowe cleane out of all hope that it myght by any possibilitie come to passe. Thou madest peticion for the redemer of the worlde: thou shalt receyue also, one that shall declare and publyshe the redemer vnto the worlde.
The fruitefulnesse of thy wyfe Elizabeth that hathe been hitherto by the wysedome and prouidence of God delaied and put of, shall bryng vnto the no smal increase of ioyes: and a generall gladnesse of al the people, shalbe coupled [Page xix] with the particular reioycing of thyne owne priuate householde▪ Hir fruitefulnesse that all folke despaired of, shall haue a commoditie, and do good for this purpose, that all persons maye vnderstande thissame chylde bearyng not to be of the common rate, but the chylde which shalbe borne, to be borne God beyng the worker and dooer of it. In dede thy wyfe shall bryng forth to thee a child, but she shall not bryng forth child to thee alone: she shall bryng forth to the whole people in generall: she shal bryng forth to God, by who [...]e prouidēce all this matter euery whyt of it is tempered and wrought. So muche the more to the wondre of the worlde shall she bryng forth, that it is so ferre past tyme of her age ere she bryng forth: so muche the more to the pleasyng and reioycyng of all parties, that she had no suche hope: so muche the more to her good happe and fortune, that she shall bryng forth a sonne, and not a sonne at all aduentures, but the great publisher, and foregoer, and (as who should say) the husher and maker of way, and the purseuaunt of the moste great Messias that is to come.And thou shalt calle his name Iohn. To the office of suche an high preeminence, is he by the free and franke fauour of God, pieked out and deputed, & for that cause shalt thou call his name Iohn, that the people may euen therby at leste wise be aduertised, that he shalbe veray well accepted of God, and plenteously heaped with many heauenly gyftes of grace. Therfore the sorowe whiche the barainnesse of thy wyfe hath hitherto brought vnto thee, shall be redubbed with plentifull ioy, and with muche reioycing. Neither shal this ioy be kept or inclosed within the walles or precincte of thyne owne house.And thou shalt haue ioy. &c. There shall at thy ioy a great many of thy frendes reioyce, whiche were sorowefull afore for thy sorowe. There shall leape for ioy at the byrth of thy sonne, all suche as do thirst the cummyng of Messias. This Messias beeyng as it were the sunne in the skye, thy sonne shall go before as it were a certayne day sterre, to geue knowlage afore by his woonderfull brightnesse, that the arisyng of him is euen at hande, which shall on euery syde, put awaye the derkenesse of all the whole vniuersall worlde. In dede the other shall be out of all comparison moste greatest, but yet thy sonne too, lyke as he shalbe muche inferiour to the other: so shall he in dignitie excell and passe all the reste of the other Prophetes that hitherto haue been. For he shall in veray dede be great, not only in the opinion of men, but also in the iyes of the Lorde, vnto whom no man is great, but by the vertues and gyftes of grace whiche himselfe doeth frankly geue. For he shall be great, not in worldly richesse and ruffleyng porte of this lyfe, or in worldely dominion, but rather by the contempte and despisyng of those thinges, which make certayne persones great in the iyes of men. And the lesse that he shall desyre the commodities or welth of this worlde, somuche the more plenteously shall he be couched full of gooddes heauenly.
And as for all kynde of excessiue or delicate fedyng,Wyne and strōg drink shall he no [...] drinke [...] withall the other obiectacions and pleasures of the body, he shall so muche abhorre, that he wyll not at any tyme drynke any wyne, or any other delicious or strong drynke, ne any liquour at all, that is hable to take awaye so briete from a manne, or to [Page] distemper his braine. For these filthy delites of sensualitie haue no place in such an one, in whose breste the holy ghost hathe taken possession afore to dwell in: which holy ghost shall replenishe the mynde and soule of thy sonne euen whyle he lyeth secrete within the enclosure of his mothers wombe, that he may play the parte of a Prophete in gesture, before he be able to haue any vtteraunce of woordes by speakyng. And in short processe of yeres, whan the gyftes of the spirite of God shall haue growen as his yeres and age shall do, he shall worke wondres: on the one syde, by the exaumple of his moste holy life, and on the other syde, through suche his preachyng as men shall maruayle at. For (accordyng to the prophecie of Malachias,Many of ye children of Israel shal be turne to their Lord.) many of the children of Israel beeyng fallen from the fauour of God, (by reason that whyle they bearyng themselfes bolde on the carnall lawe, tooke no regarde to do those thynges, whiche the figures of the lawe do signifie) he shall conuerte to theyr Lord God, preaching with great frankenesse and plainnesse, the kyngdome of God to be at hande: exhortyng them to the repentaunte emendyng of theyr former lyfe: makyng withoutwarde baptisyng in water, a foreprofer to the abolishyng of synne, whiche abolishing of synne was to come through Messias: and finally vnto all persons openly shewyng that same manne, whom God for this purpose would shortly after send into the worlde, that by hym alone and onely, euerlastyng saluacion should come vnto all men.And he shal goe before hym. &c. Thissame Messias shall first come as a poore humble mā of lowe degree, to the ende that he may conferre & geue euerlastyng saluacion vnto all persons putting their trust & affiaunce in hym. Then afterwardes shall he eftsones come in maiestie to geue rewardes vnto euery one accordyng to their dedes, that is to were, to the good and the godly euerlastyng lyfe, and to the vnbeleuyng and wiked persons euerlasting death. And lyke as by Malachias prophecie,Mala. iiii. Helias shal be the foremessagier of his second cumming, to prepare the heartes of mē by his preaching, agaynst that same great and terrible daye of the Lorde; ryght so shall thy sonne be the foremessagier of the former cummyng, in whiche God by his sonne Messias, shall descend downe into the yearth, to lure & prouoke all persons in generall without excepcion, by Iohns preaching, vnto the knowledge and loue of himselfe. And for this poynte he shall of a great many, he thought to be Helias. Neyther shall he without good cause be sayd to be Helias,To turne ye heartes of the fathers vnto the children. in that he shall in the spirite and power of Helias come before the cummyng of the Lorde, to the ende that (as the Prophete Malachias hath wrytten) he maye turne the hartes of the fathers to the children: wherby the Iewes, who haue so farre growē out of kynde and fallen from the holy trade of their forefathers, may amende, and come agayne to better grace: and that thesame Iewes beleuyng in the woordes of Messias (by whom God shall speake vnto them) may truely deserue to bee called the children of Abraham, in that they folowe the prompte readynesse of beleuyng, whiche was in Abraham: and also that suche persons, as whyle they cleaue fast to the outwarde rynde or barke of the lawe, do not vnderstand the minde and effectuall pith of the lawe, he may conuerte and bryng vnto the wysedome of the iust, whiche haue learned, that vnder the vtter playster or pergetyng of the lawe, there lyeth hydden some higher pointe, and some holyer matter, the whiche shall ere long, be vttered abrode by the preachyng of Messias, who shall perfeitely accomplyshe and fulfyll the lawe in the right kynde as it ought to be, but thy sonne beeyng as a waye leader vnto the heauenly [Page xx] preaching of thissame Messias, shall prepare the heartes of menne, that he may deliuer vp vnto Messias at his cumming,To make redy a perfe [...]ct people vnto the Lorde. a people not vtterlye vntraded or vnentred in his discipline, but somewhat prepared already, and instructed therunto with the agnisyng and knowledgyng of theyr owne synfulnesse, with the expectacion of the kyngdom of heauen, and with feling a great misse and lacke of the Messias to come. For so was it thought best vnto almyghtye God, by castyng fyrst of all, certeine entreinges and principles, to bryng man, whiche had been fallen to vtter ignoraunce and wickednesse, a lytle and a lytle by degrees, vp to the highest poyntes of godly perfeccion.
The Aungell vsyng all thissame frendely talke, zacharie hath nowe putte awaye the feare that he was in. But forbecause it were great high poyntes that the Aungell promysed, and by course of nature, not credible: Zacharye bothe after the maner and vse of the Iewes, and also representyng a figure of theyr Synagoge, requireth to haue some matter of weight to be annexed to the promises, by some euidente token, to the ende that one miracle shoulde obtayne assured credite vnto an other. Wherfore he aunswered, and spake, vnto the Aungell in this sorte. By what presente token nowe out of hande maye I knowe, that thissame whiche thou doest promyse to come, is a matter of perfeite certayntie?For I am old and my wyfe is wel strieken in age. &c. For otherwyse the very felyng of nature sayeth the contrarye. For I for my parte am already a veray aged man: and my wyfe also is alreadye ouer ferre strieken in yeres, to haue any chyld bearing hoped for of her bodye. Howe shall that thyng nowe chaunce vnto me and her, beyng both of vs olde and past hauyng any fruite, the whiche dyd not chaunce vnto vs whan we were young, and in perfeite lustinesse of our bodyes? Then sayed the Aungell agayne: If a mortall man beeyng sent from another mortall man should promise vnto the suche thynges as these, thou mightest well, and not without good cause, doubt of the promyse. For I graunt that thissame thyng, whiche I promyse, is aboue mans power, and aboue the common ordre and course of nature. But neyther is it possible for an Aungell to bryng a message of vanitie, nor any thyng there is so vncredible among menne, but that God can easily perfourme it vnto them, that beleue in his promisses.
For I am thesame Aungell Gabriell,I am Gabriell that stande ī the presence of God. many yeres gone, sente to the Prophete Daniell, the whiche from tyme to tyme do stande in the sight of God, among the seuen pryncipall seruitours of heauen, in a readynesse to do all maner obedient seruice at the wyll and pleasure of God: and at this present tyme especially deputed and appoynted by God vnto this office, to bee the messagier betwene God and man in this present matter, then the whiche, neuer was there at any tyme any other acte done, more greatter, or more to be meruayled at. Therfore that thou maiest not be in any maner distruste, it is God that is the maker of this promise: and I the messagier sent from thesame, to make rela [...]ion of the matter vnto thee, and to bryng thee glad tidynges.
And sence thou dooest so muche require, thou shalt haue geuen vnto [Page] thee,And behold thou shalt be dumme. that shall both bee a true token of the promyse in tyme cummyng to bee perfourmed, and also a punishemente for thy mystrustfulnes at this presente declared. Behold, thou shalt soodainly, euē from this instant become dumme, nor shalt not haue power to bryng a woorde out of thy mouthe, vntyll thy sonne beyng borne into this worlde, shall haue discharged my credite and promise, of the which there ought not any doubt to haue been made on thy behalf. For the tyme is nowe at hande, that the Synagoge whiche is so harde to be brought to belefe, shall kepe silence, and no persons shall haue tong to speake with at libertie, sauyng onely suche as with ready towardnes to beleue, shall obey and folowe the preachyng of the ghospell.
Whyle these thynges were in doyng betwene Zacharie and the Aungell, within the innermoste tabernacle of the temple, all the whole body of the people stode awayting and lokyng, that the priest should come forth accordyng as the maner was, to execute and ministre the rest of the rites that were yet to bee done abrode in the presence of the multitude. And truely they were strieken in a great wonder, that he made suche tarying in the tabernacle a longer space, then the wonte vse was. At length furth cummeth zacharie, with a countenaunce in dede, shewyng an vnwoonte gladnes, but the vse of his speache cleane taken from him. By the whiche thinges the people rightwell vnderstood, that some vision had appered vnto him while he was within. For the presence and beyng together with any parte of the maiestie of God, or with any Aungell of heauen, is wonte to make a great alteracion in the state and moode of a mortall mans face and countenaunce, as in olde tyme it chaunced also vnto Moyses. And whan he had no power to speake with his tongue, he wrought by signes and tokens of poyntyng and noddyng with his head, whiche was, that the sacrifice had been done to the contentacion of God, and that God was highly pleased therwith, and that they should therfore rendre thankes vnto hym, in that he had graciously heard the deuout prayers of his seruauntes.
And then dyd zacharie (euen dumme as he was) remayne still within the temple executyng his office in ministryng the sacres, vntyll the numbre of his eight daies were completed & ended. The people of the Iewes, all that meane while duryng, had a prieste that could not speake, as an incling and a token of the lawe in shorte processe of tyme afterward to ceasse, and to geue place vnto him, whiche bryngyng the trueth abrode to lyght, should putte awaye all shadowes of thynges, and make them to vanishe.
And after those dayes his wyfe.But the ordinarie tyme of his ministryng in the temple beeyng expired, zacharie returned home to his owne house: and there, vpon confidence and trust of the Aungels promise, he enbraced his baraine & aged wyfe Elizabeth. For here in this case, there was no geuyng of themselues to the wanton desire of the fleshe, but great lacke & desire there was of ye child which should bryng the [Page xxi] glory of God to light & knowledge by his lyfe, and his preachyng: and whiche should be the foregoer of him, who hauing been a long seasō loked for, should at laste bryng perfeite saluacion vnto all creatures. Chaste enbracinges of the housebande and wyfe it is, whiche the promyse of God doeth couple, and not wanton lust of the bodye. An holy compaynying together of man and wyfe it is, that seketh nothyng els, but the fruite of issue: and godly is the loue and desyre of suche issue, as is borne, not to our owne pleasures and appetites, but to the publique benefite and welth of all creatures.And she hid her selfe fiue monethes. Nowe whan Elizabeth had accordyng to the Aungels promyse, conceyued: she hidde her selfe out of companie, kepyng the matter close from the syght of the people, by the space of fiue monethes, in dede no lesse than a glad woman, that she was conceyued with childe, but yet (as vertuous disposicion and shamefastnes commonly go together) more then halfe ashamed, for because that to suche persons, as dyd not yet knowe all thissame matter to bee done, God being the worker and doer of it, she being now already an aged woman, might seme to had wholly geuen herselfe yet still vnto the satisfying of the wanton lust of her body. For she was not ignoraunte, howe muche inclined the moste parte of folkes are, as well to misdeme the wurst, as also to speake naughtily. And the prudent minde of the woman, had also a ferther iye, and regarde vnto this poynte too, that there was no vauntes ne braggues to be made among the people, of the gyfte of God,Saying: thus hath the Lorde delte with me. vntill it were assuredly past all doubtes: leste, if the thing had afterward quailled, or gone awaye in any behalfe, the reproche of her baraines should be double, for that beyng so fer strieken in yeres she had conceyued suche a vayne hope to haue a childe. Neuerthelesse, whan by sundry assured tokens, she perfeitely knewe herselfe to be with childe, she did in suche wise at all times shewe herselfe glad of her happie chaunce, that all this matter euery whit of it, what soeuer it were, she referred vnto the onely goodnesse of God. I haue hitherto (sayeth she) been diffamed with the reprochefull name of a baraine woman, and one that neuer should haue childe, among the people of Israel, in whose opinion the barainnes of the body is a thing of more dishonestie & shame, then naughty disposiciō of the mynde. But the Lord (I see well) hath for this purpose made a delay of my fruitfulnesse,In ye daies wherein he hath loked vpon me. &c. that a childe borne nowe whan no man looked for it, not onely might deliuer me from the reproche of barainnes, but also should cause vnto me the more aumple ioy. For plainly the free gyfte of God it is, who at suche time as best pleased himselfe, hath vouchedsafe to cast a fauourable iye on me his simple handmaide, in suche sorte, that by reason of my chyld (though beyng but one alone, & borne whan it was almost past season, yet neuertheles a childe specially to be marked & regarded) whom I haue borne in Gods behalfe, I shall from hencefurth in folkes communicacion bee reported to bee a mother muche happier then a great many of others, the whiche do with a great sorte of children a piece, enriche their housebandes.
These thinges thus done, it remained, that the holier & greater piece of this misterie, shoulde bee procured by the Aungell, that is to wete, that the sonne [Page] of God beeyng God immortall, should of a virgin, beeyng a creature subiecte vnto death, bee borne a man mortall: the like wherof neuer had afore sence the creacion of the world been heard,And in the sixth moneth was ye Aūgell Gabriell sente from God. ne to the last ende of the world again should bee heard. Therfore whan the tyme from without begynnyng by God prefixed, drewe nere, that God the father would by his sonne deliuer the whole vniuersall worlde from the tyranny of death and of synne: he sent the selfsame Aungell Gabriell, as a broker or procurer and a maker vp of this godly copulacion andioynyng with the sayed virgin. And this was done in the sixth moneth after that Elizabeth was conceyued with Iohn. Unto this heauenly matter there was specially deputed a tendre yong virgyn, not set furth to the worlde with aboundaūce of riches or possessions, not by famousnes of name, not with portlynesse of lyfe, ne with the other thynges whiche this worlde vseth to haue in high regarde: but endued with excellente vertues of the minde, the whiche do make a manne acceptable in the sight of God: that is to saye, with puritie of lyfe vndefiled, with maidenly demurenes, and with godly deuocion. Her habitacion was in an homely basse litle toune of Galile called Nazareth,Into a citee of Galile. &c. a people nothyng regarded ne set by emong the Iewes. And the virgin was espoused vnto a man of no fame ne porte in any behalfe to the worldes estimacion: but for his vertues of the mynde, a man to be accepted afore God, a carpenter by occupacion, and his name Ioseph, beyng lineally descended of the stocke of Dauid, from the which stocke of Dauid, the espoused virgin also had her progenie, to the ende that the case might not disagree with the prophecie, whiche had promised that Messias should be borne of the stocke of Dauid kyng of Israel. And the name of the virgin was Mary. God had for the nons picked out two persons of lowe degree and of small porte, to thentent that the worlde myght not in this heauenly matter, clayme or chalenge to it selfe any poynte or part therof. He had also pieked out persons of moste faultlesse and moste pure behauiour, to the ende that no poynte of cryme myght be layed to theyr charge.And the name of the virgin was Marie. He had pieked out persons coupled together in chaste and leefull matrimonie, to thentent partely that the priuetie of a childe to bee borne by a pure virgin myght be secrete vntyll the due tyme therof: and partly that the case beyng otherwyse vnbeleuable, (whiche was, that a virgin had without coumpaynying with any manne brought furth a chylde,) myght not lacke a witnesse conueniēt. At a tyme whan this virgin was in her contemplacion within her priuy closet (as virginitie loueth to be secrete) the Aungell Gabriell apperyng visible with muche bryghtnes came in vnto her, and hayled her with a straunge sorte of salutacion.Haile thou full of grace. Rest thou well (sayth he) and reioyce, o virgin beeyng full of grace, and highly in fauour. Thou hast the Lorde ryght fauourable vnto thee, and muche thy frende. And therfore shalt thou be siggularly renoumed, and of a laudable name among all women.
But the virgin, at the sodayne sight of the Aungell, and agayne also at the fourme and tenour of his salutacion beeyng straunge and suche as neuer had [Page xxii] been heard of afore, forasmuche as she on her owne behalfe conceyued no great opinion of her selfe, was right muche dismayed in her minde. For that she was fore adrad at the entreyng of one in the likenesse of a young man not loked for, was a poynte of a certaine veray true maidenly & tendre shamefastnesse: that she made not answere out of hande, but cast with herselfe in her mynde, what thyng so straunge and so high a salutaciō might meane, was partely a poynte of wysedome,And the Angel said vnto her▪ Feare not Mary. &c. and partely of demure softenesse. But forasmuche as the Aungell right well knewe what she was casting in her mynde, he would not suffre her any longer to stande in doubt or perplexitie: but both toke away her feare with speakyng ientely vnto her, and also declared at large the cause of that his vnquod and straunge gretyng. Mary (sayeth he) there is no cause why thou shouldest be afeard. The iewell of thy virginitie and maydenhood, which thou art sigularly in loue withall, is safe vnto the without any daunger of lesyng it. Neyther am I come to please the, or to set the agog with a vaine salutacion: but I am come vnto the as a messagier of a matter both passyng ioyfull, and also veray great. Ponder not thine owne desertes. Of the mere fauour of god it is that is offered vnto the, & not of thine owne merite. And euen in this veray poynte thou doest please God, that thou standest in no conceipte of thy selfe. And let this suffice the, that thou haste atteyned grace & fauour at Gods hand. And nowe herken a thing neuer heard afore,Beholde, thou shalt conceyue in thy wōbe. but yet a true thyng. Thou shalt conceyue a babe in thy wombe, and shalt bryng furth a sonne, and shalt call his name Iesus, because he shall bryng saluacion vnto his people.
And although he shalbe borne in an homely place, and of a mayden estemed to be of lowe degree: Yet by reason of his heauenly gyftes of grace, he shal euery waye be moste greatest: insomuche, that after he shall once be knowen to the worlde, he shalbe called, not by the name of a Prophete, but the sonne of the hyghest. The surname shall be greater then any other manne maye haue, forbecause the chylde that must be borne, shall ferre surmounte the common rate and degree of mortall mannes state. In this chylde certes wyll the Lord God perfourme and accomplishe the thyng, which the prophecie, being to thee not vnknowen, hath promised. A man borne of the stocke of Dauid shall sit in the throne of his father.And of his kyngdome there shall be no ende. He shall not through the ayde and maynteinaunce of the worlde, vsurpe or take vpon hym a transitorie dominion and reigne of this worlde: but his heauenly father will geue him the heauenly reigne of Dauid: and he shal reigne ouer the people of Israel for euer without end.Esay. vii. Neither shal there euer come any ende of his reigne, as the Prophete Esay hath prophecied.
The hearte of this virgin dyd not through these so high promises of the Aungell, weaxe any whit the more haulte to take vpon her: neither dyd she of the highnes of the matters conceiue any distrust. She conceyued not in her mynde any suche presumpcion, that whan her sonne should be a kyng she on her partie also should be made a quene: neyther was she vnknowyng, that nothyng there was of suche high difficultie to bee done, whiche God was not hable with a mere becke to bryng to passe. All her care and thought was [Page] onely for she iewell of her virginitie, on whiche she had so muche set her loue. And therfore she doeth not requyre a token of the Aungell, as Zacharie had done:Than sayd Mary to the Aungell. &c. but doeth with maidenly shamefastnes, and also according to wisedom no more but enquire, to knowe of the Aungell the maner how the thing should be wrought and doen: and maketh answer vnto him in this maner: By what meane or waye shall it come to passe (sayeth she) that I shall bryng furthe a sonne, forasmuche as I am in suche sorte espoused to my good man whom I do nowe lyue withall, that yet neuerthelesse I haue no conuersacion of his bodye, suche as wedlocke requireth? For continencie lyketh vs bothe, and this poynte of blysfulnesse, yf it myght be, we would full faine haue perpetually to endure betwene vs.
And the Aungel answered, and sayde vnto her. &c.The Aungell therfore teacheth howe it should be doen, and taketh awaye from the virgin all doubtfulnesse concernyng her virginitie. O virgin (sayeth the Aungell) nothyng shall in this matter be doen or wrought after the common course of nature. An heauenly chylde bearyng shall it be, and by an heauenly worker shall it from the firste ende to the last be executed. Thou shalt continue in chaste loue towardes thy chaste spouse. Fruitefulnesse of issue the happiest that euer maye be, shall come to thy lotte without any detrimente or violacion of thy virginitie. For thou hast not an housband geuen vnto threfor any suche purpose, either that he should make thee a mother, or els thou make him a father: but the prouidence of God hath thought good by this meanes to make a sure waye for thy safegarde and preseruacion, for thy good name and fame, for thy virginitie and maidenhood, and for thy conuenient quietnesse. It was goddes pleasure that an vndoubted witnesse of this straunge chyldebearyng should be both present and assistente to the thyng: he would in no wyse, but that thou shouldest haue one, who with chaste and continente lyuyng in thy coumpany, and with all poyntes of feithfull seruiceablenesse, should geue diligent attendaunce aswell on thee, as on the chylde that is to bee borne: and finally, it was his pleasure, that by this deuise & pretence, this misterie should bee kept secrete from the vnbeleuing sorte, and also kept secrete from the wieked spirites. And this holy copulacion of the diuine nature with the nature of man, shall not violate thy chastitie, but shall make it altogether holy. The father of heauen hath determined, after a straunge sorte, eft sones to be gette his sonne on thee. Neither shall there any sede of a manne mortall bee requisite or nedefull to this diuine concepcion, but the holy ghost shall from heauen come downe into thee: and in thy wombe, (as it were in an heauenly workehouse) shall accomplishe the working of this holy babe: and in stede of the bodelye or carnall embracing of an houseband, the highest shall ouershadow thee, in such wyse tempering and qualifying his infinite power and vertue to the measure and capacitie of mannes nature: that it maye be hable to abyde the metyng together and the conioyning therof.And the power of the highest shal ouer shadowe thee. Where filthy lust is in the carnall copulacion of man and wife, there whatsoeuer is borne, is borne vncleane, and thrall to synne. But this that shall be borne of thee, (because it shall be conceyued of the moste holy embracing of the highest: because it shalbe cōceiued by the workyng of the holy ghost, who maketh all thynges holy: because it shall be conceiued of a virgin moste pure, whom of all women God hath purposely heretofore pieked out, being clere from all spotte of sinfulnesse) shall immedatly be holy as soone as it shalbe conceyued. And at the first, by reason of the humaine [Page xxiii] body taken of the substaunce of thy body, it shall rightly be called the sōne of a virgin, and the sonne of man: but after the mistery of this byrth once perceiued and vnderstanded, he shall not be called the sonne of Ioseph, but the sonne of God: and that truly, not after the common guyse, as iust persons beyng purged from sinnes, & iustified by the free fauour of God, are by adopcion called the sonnes of God: but he shall by a syngular reason and maner, be called the sonne of God, of whom he is in veray true dede double begottē: once without beginning or time, & eternall, of his eternall father: and now in time, mortall, of a mortall mother, and a veray naturall man of a veray woman. And lyke as in this ioynyng together, the diuine nature shall be vnited and knitte with the nature humayne: so shall the chylde resemble the nature bothe of the one parent, whiche is God, and also of the other, whiche is man. This misterie of goddes deuise and conueyaunce is of an higher sorte, then that it may be perceyued euen of the veray Aungels. It is for thee sufficient, to shewe a mynde beliefull and ready to obey. All the residue shall he accomplish and bryng to effecte, who is of power to do whatsoeuer his will is.
And nowe to the ende that both thy ioye may bee more aboundaunte, and thyne affiaunce of the more certaintie: take a fresh example euen veray nere at hande. Beholde, thy cousyn Elizabeth, that aged woman, beyng nowe a long tyme of barainnesse vncurable, hath (euen I my selfe beeyng the messagier) otherwise then euer she hoped for, and aboue the power of nature, conceiued a sonne, whiche shall be as a troumpette and an opener of thy chylde bearyng, her beyng conceyued with chylde is now a good while sence of vndoubted certaintie: her bealy is vp, and the chylde is quickened & stirreth within her. For this same is the sixt moneth, sence she hath conceiued which was cōmonly called by the name of barain, euen before that she was ferre strieken in yeres, yea and nowe ferther growen in age,For nothing shalbe vnpossible with God. then that she myght hope to haue any issue, although she had not to fore been barain. This to almighty God hath so been thought good, to thentent that all creatures maye vnderstande, nothyng to be so vnbelieuable emong menne, whiche the power of God is not able to bryng to effecte, yf it bee his pleasure. As easile shall he geue conception to thee a virgin, as he hath geuen to her beeyng barain, sauyng that it hathe pleased hym, that thy example should be singulare and pierelesse, because thy chylde must be alone without piere. Certayne barain women haue heretofore by the special gyft of God, brought forth childe, but thei haue brought forth nothing but mere men. Neuer hath any virgin yet vnto this daye brought forth childe, nor neuer shall any do after thee, because that he which beyng but one person, shall in himselfe comprehende both the nature of God and the nature of man, is no more but once to bee borne.And Mary said, behold I am the handmaidē of y• Lorde. After that Gabriell had all this sayed, the maiden made aunswer in fewe woordes, but woordes of such sorte, as might bee a witnesse of excedyng great demurenesse coupled with passyng great affiaunce and zele towardes God. I know it (saieth she) to haue been promysed by the mouth of Esay, that a maiden should conceiue and bryng forth a sonne: [Page] and I haue no doubte, but that God is hable to do all thynges that his wyll is, and that he will not be false in his promises. That if it hath so pleased him, to the executyng of this misterie, to choose and depute me, beeyng a mayden of the lowest sorte and degree of all others, there is nothing that I can hereby chalenge or claime vnto my selfe, either of merite, or els of grace. It shall euery whit come of the goodnesse of God: it shall euery whit come of the myghtie power of God. I do nothyng but willyngly offre my selfe as an handemayden to the lorde,Be it vnto me according to thy woorde. (vnto whom I am for altogether dedicated,) ready to be at all his commaundementes. I do beleue, that thou doest promyse: and I wyshe that with all spede it may fortune vnto me, as thou doest promyse. And euen with the woorde speakyng, thatsame heauenly conceyuyng of chylde, was without any her felyng or perceyuing accomplished: she had in her wombe the sonne of God: she was replenished of the holy ghost. And anon the Aungell leafte her. Of this holy communicacion of a virgin with an Aungell, it was the wyll of God to begynne all the matter of restoryng mankinde, because thatsame first pestiferous talking of a virgin with the serpent, had brought into the worlde the grounde and matter of mannes confusion and mischiefe.
Mary beeyng by reason of this gyfte of God, become the more sad and womanlye, and also the more ientle and readie to do any thyng that she ought to do, because she had of the Aungels woordes, learned Elizabeth to bee with chylde, and this nowe to bee the sixte moneth therof: she lefte her owne house, and tooke her waye vppe into the high countrey, and with great spede came into the citie of Iuda where zacharie dyd enhabite: and entryng into his house, she offred and gaue vnto her cousin Elizabeth, woordes of greting, and how that she did muthe reioyce and was veray glad that Elizabeth was with chylde. For true godlynesse doeth rather reioyce at the happie fortune of an other bodye, then set the mynde to make vauntes or bragges of it owne. Uirginitie loueth secrecie: it cummeth not foorth of the inmoste partes of the house for any callyng, vnlesse duetie moue it therunto: and beeyng abrode it maketh haste, in doyng any poynte of duetie it taketh more laysure. Mary in all her iourney visited ne saluted not one bodye by the waye,And saluted Elizabeth. vntyll she was come to Elizabeth. Neither was that same a salutacion or greting of the common sorte. All good happe and blisfulnesse dyd of this gretyng eyther other, encreace vnto them both, and the efficacie of the spirite of God, dyd in them bothe the more plenteously abounde. Mary carryed with her in her wombe the fountayne of all ghostely gyftes of grace, and through the inspiracion of the babe in her bealy, she was nowe altogether in case that nothyng came out of her harte or her mouth, but onely of God. Therfore it came so to passe, that as soone as the salutacion of the virgin Mary had once souned in the eares of Elizabeth, the babe, whiche she beyng an aged woman had than in her bealy, [Page xxiiii] dyd leape and spryng,And so it was, that whā Elizabeth, heard the salutaciō of Marie. &c. (as ye would say) skyppyng for ioy and gladnesse. Iohn not yet beyng borne, felte the diuine power of his Lorde but euen a [...] afore conceiued: and within the enclosure & tabernacle of his mothers wombe doth with gesture magnifie him, whom he should afterwarde set forth & magnifie with his voice. Neither did Elizabeth without fruit perceiue and fele the holy leaping of her litle babe within her. Through her babe enspired from heauen, the mother also is inspired,And Elizabeth was filled with the holy ghost. and altogether is full and whole sodaynly taken with an happy and blissed kinde of infeccion. Through the voyce of Mary, the heauēly power of God perceth into the babe within the wombe of Elizabeth: and through the babe with this sodayne blastyng so taken, the mother too is adblasted, in suche sorte, that she on her partie also beeyng replenished with the holy ghoste, did not nowe kepe in the ioyes of her herte: (although she had afore kept her selfe within doores, and had no talke with her, as one that would not for shame be acknowen to be conceyued with chylde:) but with a mighty great voyce (which voyce her mighty great affeccion and zele did worke in her) she cryed out, and vttered suche thynges through the mocion of the spirite, as she neither could deme of the swellyng of her bealie, ne yet had learned of any mortall manne.Blissed art thou emōg women. &c. And euen as though she had heard the Aungell talkyng with Mary, thus doeth she begynne her gratulacion. O happy and blissed mayden (sayeth she) thou shalt haue and enioy the chiefe prayse emong all women worthy commendacion. And holy is the fruite also of thy virginly wombe, out of whiche shall come forth that same woondrefull floure, who by the voyce of all nacions, shall be preached throughout all the whole vniuersall worlde: of whom long and many a day gone, the Prophetes haue prophecied: and he shal haue the chiefe laude and prayse emong all thynges, bothe that are in heauen, and that are in yearth. I acknowlage it to bee a greater thyng, and of more excellencie, then a mortall man, that thou bearest enclosed within the chambre and tabernacle of thy wombe. If age or yeres only be estemed in vs twaine, it is not vnmete for a young damisell or mayden to come to an aged womā: but if the dignitie or worthynesse of both our babes that we go withall, be compared: it had been my duetie in all haste to come and visite thee. I truly on my parte was happie and fortunate enough with this benefite of God, that I go with a chylde, the whiche shall in tyme to come, be a person of no small dignite and estimacion: but of what my deserte is so great happinesse chaunced vnto me, that she whiche muste bee the mother of my Lorde, shoulde thus of her owne accorde take paines to come to me?For loe as soone as the voice of thy salutacion souned. &c. For by an vndoubted tokē haue I felt the cumming hither of my Lorde. For loe, immediately whan the voyce of thy salutacion souned in mine eares, I felt my young chylde stiere and leape vp in my wombe, as one shewyng an earnest desire, and gladnesse to go mete his Lorde, and to do vnto him his bounden duetie of reuerence and homage. And thou too forsouth beeyng a mother, doest not vnlyke to the chylde in thy bealie, for he beyng the Lorde and maister, doeth vouchesafe to come set hys seruaunte, of purpose to sanctifie hym, and to replenyshe hym with the holye ghoste: and thou beeyng so ferre the superiour in dignitie, doest not thynke it peinfull to come to me that am thyne inferiour? so muche the more lowely behauyng thy selfe, as thou doest surmounte and excelle in heauenly gyftes of grace, whiche gyftes, thou doest veray well, in that thou doest not impute them to thyne owne merites, forasmuche as they are thynges geuen thee of [Page] the free bounceousnesse of God.And bl [...]ssed art thou that thou haste beleued. And certes in this behalfe art thou much happie, that thou diddest not mistrust the promisses of the Aungell, though they semed neuer so muche vnlykely to be beleued. Thou haste conceyued without helpe of man, and doubt is there none, but that the residue of thynges whiche the Aungell hath promised vnto thee in the lordes name, shal with sembleable trueth and suertie be perfourmed vnto thee.
Whan Elizabeth had by the spirite of prophecie spoken these woordes, Mary also, (who through maydenly shamefastenesse had hitherto cōceled the ioyes of her harte,) being now sodainly rauished with the holy spirite of God, of whom she was full and had been a good whyle erst, could no longer temper herselfe ne forbeare, but that with an himne of reioycing and thankes geuing, she must braste out into the lande and prayse of God, to whose goodnesse it is to be attributed, whatsoeuer high or especiall good thyng doeth chaunce to manne or woman of this worlde. O Elizabeth (sayeth she) not without good cause doest thou reioyce in my behalfe: but yet this cummeth euerywhit of the gyfte of God, yea and of his free gyfte, and not one iote of it there is, that I can presumpteously impute to myne owne desertes.My soule magnifieth the Lorde. And therfore not my tongue onely, but also my soule, acknowledging it owne weaknesse, doth euen from the botome of my harte rootes, magnifie & exalte the lorde with prayses: and howe muche the lesse of merite it acknowlageth in it selfe, so mouche more vehemently doeth it meruayle at the greatnesse of Goddes benefites. I haue cause wherfore to geue hym thankes, I haue cause why to talke largely of his beneficiall goodnesse, but cause haue I none wherfore to reioyce to my selfe-warde. Yet neuerthelesse my spirite beeyng enflamed with the spirite of God,And my spirite hath reioyced in God my sauioure. doeth for ioy not possible to be vttred in woordes, skyp and leape within my body, not in it selfe, but in God, who is both to me and to all persons the onely cause and worker of all saluacion.
For wheras I was the moste abiecte of all women, yet he of his owne mere goodnesse, hath cast a mercifull iye on his poore handemayde beyng of lowe degree, and hath vouchesaued to geue me suche a great and high gyfte, that from this time foorthwarde accordyng to the woordes of the and of the Aungell,From hēcefor [...]: he shall all generaciōs call me blessed. I shall in folkes talke, be called a woman moste happie & fortunate, not onely of the Iewes that are nowe at this present daye aliue, but also in al yeres and ages to come, and of all nacions of the whole worlde, to whom a sauiour shall happen to be borne of my bodye. For we maye truly be called happie & blissed in any suche thyng as is bestowed vpon vs, not by meanes of our owne industrye, not for our owne merites, but of the free fauour of God. All the laude and prayse therfore of this happie fortune, shall redounde to hys lande and commendacion, that hath frely conferred & geuen thesame. I shalbe reported happie and blissed, but yet happie through his mere bountie & goodnesse. [...]ecause he [...] &c. And what shall the nacions of the whole worlde in all the processe of yeares to come talke of me? verayly that he whiche by his excedyng great power is hable to doe all thynges, hath in me beeyng the meanest of all maydens, [Page xxv] wrought and perfourmed a thyng wonderous, and such as neuer tofore hath been hearde of. And therfore shall my name be numbred emong the wemen of good happe: but his name shall euerie where bee holye, and to be adoured and worshypped: at the which name euery knee of thinges heauenly, yearthly, and also infernall, shal humble it selfe and bough downe: and through which name onely, saluacion shall come to the vniuersall worlde. For the profession of thys name, shall perfectlye geue saluacion and holinesse vnto all creatures. At the callyng on of thys name, shall diseases be driuen awaye, venomes shall leese theyr strength, deuils shal flee, and dead bodyes shall reuiue agayne.
And this also shalbe a thyng of free gifte and mere gratuitie, and not of bette or duetie: it shall bee of mercie, and not of merite: whiche he shall moste largely poure foorth, not onely to the nation of the Iewes, which hath looked for hys cummyng to themselues and no mo, ne to one age alone, but his mercy shall sprede abrode euery waye, and issue from nacion to nacion, vnto the fertheste endes of the worlde, and from age to age vntyll the laste daye of thys world. In dede the Israelites only were once they that loked for this saluaciō whiche was promysed by the prophetes: but whatsoeuer person (in what nacion soeuer it be) hath forsaken vices, and beginneth to haue in him the feare of god, the same shall be reconed in the felowshyp and brotherhod of ye Israelites. This saluacion shall extende vnto all suche, as myslykyng themselues, shall submitte them through feyth vnto the lord, whether thei be Grekes, or Frēchemenne, or Englishemen, or Scithians. And contrary wyse, suche persones as puttyng theyr affraunce and trust in their owne dedes shall proudely sette vp themselues agaynst the greatnesse of god: shallbe repelled and put away from the felowshyp and partakyng of this benefite, yea though they shal be descended euen of Abrahames ownselfe, or els of Dauid. For this benefite of god is not bestowed or geuen, eyther for the valuacion of substaunce and rychesse, or for the estimacion of kynred, or for the woorkes of the lawe, or for anye other desertes or ablyng of mannes power, but by the commendacion of an humble herte, & an herte that is sory in it selfe, that it is so corrupt, & suche an herte, as through syncere and perfect feyth, dependeth on goddes mere mercye.
For god beyng in mynde and wyll to caste downe the arrogant presumtion of worldly wysedome and power, hath stretched foorth the strength and puissaunce of hys arme throughe his sonne beeyng nowe brought in state and fourme of humilitee: and the wisedome of this worlde he hathe made folyshe, and vanquished: declaryng hymselfe euen whan he doothe humble hymselfe moste lowly of all, yet neuerthelesse to be of more myght and puissaunce, then the hygheste state emperiall of all worldlye power: and that same whiche in hym semeth folyshe, to bee more wyse then anye wysedome of this worlde be it neuer so wonderfull greate. Yea and those persones, who bearyng themselues bolde on theyr owne wisedome, and trustyng in theyr owne power haue sturdely lyfted vp theyr neckes agaynst god, he hath wonderfully disperpled & scattered with theyr veray owne deuises and appoyntmentes, accordyng as he had long afore promised by the prophet, saiyng: I wyl take and ensnare the wyse in their owne wisedome. For whyle they do with their subtyle wylynesse [Page] striue agaynst the purpose & workyng of God, they haue both bewrayed theyr owne foolishenesse, and also vnawares renoumed the sapience of God. And whyle they do by the mayntenaunce and supportacion of thys world, attempt and labour to oppresse the ordinaunce of God, thei haue declared, howe much vnhable this worlde is, any thyng at all to doe against the puissaunce of god, whiche by their rebellion they haue established and made strong for euer.
So, (the course of thynges beeyng chaunged the contrary way,) suche persones, as a foretymes sate lyke men of hyghe estate in theyr thrones puffed in pryde of theyr worldly wisedome, and to be feared as touchyng the power and authoritie of man, he hath plucked downe out of theyr high seate: & suche as to the worldward were of low degree, those hath the bounteous goodnesse of God, exalted vp and sette alofte. They that appered to bee in the top of the castell of godlinesse, are manifestly found to be wicked, and they that semed to bee suche as had nothyng to dooe with God, nor God with them, are now sodainlye made the children and sonnes of God.
Suche persones as acknowelageyng theyr owne vnryghteousnesse did honger the iustice of God, those hath god plenteously filled with hys heauenly treasoures of all goodnesse: and on the other syde, suche as in their owne conceiptes thought themselues to be great ryche men, and hyghly to abounde in good weorkts, (and therfore dydde nothyng hungre the grace of the gospell:) those hath he cast of from him, houngresterued. For circumcision is turned into vncircumcision and vncircumcision hath succeded into the glory and honoure of circumcision. The Israelite borne trustyng to hymselfe, is shut a parte and debarred from the kyngdome of god: and the gentiles are elected and taken to the honour of the children of Abraham. The proude Pharisee is refus'd & cast of, the harlotes & the lowely publicane is receyued and taken in. The stif standers, and the sturdy holders vp of theyr snoute he hath cast downe: those that layt as outcastes nothyng regarded, and such as were in peryll of miscarrying, those he puttyng foorth hys mercifull hand hath reised vp and holden. Suche as had theyr syght, he hath made blynde: and to such as lamented their blindnesse he hath opened their iyes. To those that acknowelage their infirmycye and sickenesse,Hys ser [...]unte Israel be hath taken to hym. he hath geuen health: and suche as in theyr own cōceiptes semed to bee perfectly whole, he hath euen leaft to theyr disease. Those that vaunted themselfes to be the children of Abraham, he hath plainly declared to bee the children of the deiuill: and suche as had no poynte of kynred with Abraham as touchyng the fleashe, those hath he throughe the fayth of the gospell, made the veray true chyldren of Abraham in dede. Those that vaunted theimselues by the glorious name of Israell, those hath he reneagued and put away from the inheritaunce of the promisses made vnto Israell:In remembraunce of hys mercie. Then as he spake vnto out fathers Abraham &c but whatsoeuer persone of whatsoeuer nacion, whether beeyng bond or beyng free, dyd willyngly offre hymselfe to the ghostely seruyng of God, hym hathe God taken vnto hym, and in euery suche hath he perfectly shewed hys long delayed mercy, which mercy he had a fore promysed by his woorde (beeyng vttered by the mouthes of the prophetes) to the people of Israel, whom as a people more derely beloued and [Page xxvi] fansyed euen for hys owne tooth, he doeth in the holy scriptures call hys seruaunt. He had neuer been forgetfull of his promysse, but by reason of the long delaye,And to the sede of hym. as though he had forgotten it, despayre had creped vpon men, but now hathe he euidently declared hymselfe to be in no poynte vnmyndefull of hys people. For this is that same veray true succession of Abraham. This is that same true Israell, whom not the nerenesse of bloud dooeth make acceptable to God, but the sinceritie and purenesse of feith, by which feith onely is God seen. And these thynges are not wrought ne dooen by chaunce or by casualtye, but the thyng is now shewed in facte, which long and many yeres past, God hath promysed vnto our fathers, Abraham, and hys succession. For to Abraham it was sayed: In thy sede shal all nacions be blessed. And to Dauid it was saied: of the fruicte of thy body wyll I sette vpon thy seate. These thinges, long time afore promysed, of good men looked for, and of manye an one despatred, it hath pleased God nowe in these dayes to perfourme vnto the true posteritye of Abraham, the stocke and kynted of whiche posteritie,For euer. shall neuer decaye ne fayle vnto the ende of the worlde.
All these thynges which wer yet to come, Marye dydde in the spirite of prophecye, speake foorth in playn wordes, euen as though it had been come to passe and effect already. And than muche lyke aboute the space of three monethes dyd she make her abode with her cousin Elizabeth, coumfortyng the olde woman bothe with holye and vertuous communicacion,And retourned agayne to her owne house. and also withall louyng and frendly attendaunce. And euen but a litle before the tyme of her sayd cousins deliueraunce, Marie returned home to her own dwelling place again. For on the one syde to helpe playe the midwifes parte at a womans laboure, was no fitte nor decent office for a maiden that had neuer borne childe: and on the other syde, she gote her awaye from the great resorte of weomen that were to come shortely after, to be at Elizabethes chylde bearyng.
And now was the full tyme come, that Elizabeth shoulde bee deliuered of chylde. And a sonne in dede borne, did assuredly verifie the promisses of God. The matter was by a common bruite or noyse spred abrode by meane of her neighboures and kynsfolke, whome, euen lyke as the barainnesse of Elizabeth had grieued afore, so dyd it now reioyce thesame, that of the greate mercye of God, by reason of a manchylde now borne, the name of a mother hadde happened vnto an olde woman of barainnesse desperate, and seemyng to bee paste all recouerye, to whom it had been an happye chaunce to haue brought foorth a wenthe, but a muche more luckie happe it was, to haue brought forth a sonne. And euen in thys poynte also appered the promyse of the Aungell,And they reioysed with her. who hadde saied, that it should come to passe, that manye an one shoulde bee gladde in the birth of that childe. For thither came renning many an one, and declared themselfes to reioyce that she had well sped, and hadde brought foorth a sonne. And good reason it was that many shoulde reioyce in the byrth of hym, who hadde been borne to the hygh benefite of a veraye great maygnie.
And nowe was come the eyght day after Elizabeths deliueraunce, in the whyche day by the priscripcion, and appoynetemente of the lawe, the chylde must bee circumcised, and haue hys name geuen hym. Her kynsfolkes therefore resorted thyther, whiche by the order and course of kynred, thought it their partes to see that the childe wer duely circumcised as it ought to bee. And because the chyldes father had hys speche taken from hym,And thei called hym zachary after the name of his father, (who commonlye vseth at hys pleasure to appoynte howe the chyld shall be named,) the kynsfolkes supposyng and demyng the father to be of the mynde and wyll, to haue that that commonly is woont to bee moste to mennes cōtentacions: called him zacharie after the name of hys father. But hys mother contrary wyse beeyng taughte that thynge by the inspiracion of the holye ghoste, whyche of her house bande beeyng than dumme, she could not learne, contended that he should not be called zacharye, but Iohn: wherin the holy ghost did signifie, that he which was borne should be a publisher of a newe lawe, whiche newe lawe shoulde abrogate the tradicions of men of old time, and should turne the carnal vsage therof, into grace of the spirite. For Zacharias souneth in Hebrue myndefull of the Lorde, and IOHN hath hys name of grace. The ryghteousnesse of the law did consiste in woorkes prescribed and appoynted: and the ryghteousnesse of the ghospell consisteth in grace through feythe. The kinsfolkes did not geue place to the authoritye of the mother, but on the contrarye parte contended that he ought rather to be called zachary,And they sayde vnto her: there is no man in al thy kynred, that is called by that name because that in al the stocke of zacharie there was not one that was called Iohn. And in many childe it is a common vse, that the remembraunce eyther of the father or of the graunde father, or of the vncle by the fathers syde, or of some other nere kinsman, bee renewed. Yea and yet at thys present daye, some suche there bee, whom the name of zacharie dooeth more delite, then the name of Iohn: tha [...] is to wete suche persones as cannot yet well abyde, that circumcision, newe chaunges of the moone, washynges, holy dayes, fasles, chose or difference of meates, and sacrifices, should be abolished, euen as it were men in dede and facte criyng with open mouthes:And they made signes to his father howe he would haue him named. The name of Iohn, we will none of it: our olde zacharye wil we haue. Forasmuche therfore as the woman that laie in childbed, and her kynsfolkes could not agre, it was requisitie to haue the autoritye of the father to ende this contencion. The father had not yet the vse of hys toungue, althoughe it was nowe muche necessarye for hym to saye hys mynde. In such sorte therefore as it myght be, he hadde beckes and sygnes made vnto hym to declare by some meanes what name it pleased hym to haue geuen to his sonne. Zachary was soone as he vnderstoode the matter,Iohn is his name. made sygnes to haue writing tables, to thentente he myght by dumme letters, in writyng signifie vnto them the thyng, whiche he had as yet no power with liuely voice to expresse.
Whan the tables were brought him he wrote in this wyse. Iohn is his name, signifyng and meaning that same name to had been geuen vnto him by [Page xxvii] the Aungell before he was conceyued. And they dyd euery one of them muche woondre, aswell that a straunge newe found name dyd lyke hym, as also that the mother whiche had her toungue at liberty,And immediatly was hys mouthe opened and his toungue also. and the father who coulde not speake did so agree vpon the childes name. And nowe did the tyme draw nere, that the lawe of Moses should begyn to speake, whiche hytherto onely, by figures and dum paternes, had after a sorte poynted and marked out the grace of the ghospell. The tyme was now come, that beliefe should open the mouth of zacharie, whiche the hardnes of beliefe hadde accordyng to the promysse of Gabriell, shutte vp. As soone therefore as he had writen in the tables, by and by also was the tiyng of his toungue looced. And the first power that he had to speake,And he spake and praised god. he dyd of none other thyng begyn, but of praisyng Godde, by whose free bounteousnesse so great an heape of ioyes had chaunced vnto him. Onles the Iewishe tounge kepe silence, beyng bothe the doctrice and auauncer of carnall obseruaunces, and also an auoucher of mannes righteousnes, the euangelicall toungue hath no power to speake, which is a preacher, and a setter foorth of grace, of feyth, of charitee, and preacheth not the workes of the law, whiche lawe doeth not recouer or geue vnto any man the prayse of reighteousnesse by hys owne factes, but preacheth the ryghteousnes of God by innocē [...]ie frely conferred, and geuen through ferth. But al these thinges, first, of an aged woman bearing a chylde, of the straungenesse of the same chyldes name, of a soonne borne by the promyse of an Aungell, of the father of the chylde fyrste made sodaynly dumme where as he coulde afore speake wel inough, and than agayn of a dumme man soodaynely made eloquent to the praisyng of God: al thissame was by a bruite and a common rumour spred abrode, not now emōg their kynsfolkes and neyghboures onelye, but also throughoute all that same coaste of Iewry, that is called the hylle countrey, inso muche that not onelye a greate woondreyng, but also a certayne kynd of beyng amased, and of being in a tremblyng feare, (which was conceyued by reason of so many & so vnwont miracles) did possesse the hertes of al folkes in those partyes. For of these preaumbles they gathered in theyr myndes,And al they that hearde the same layed them vp in theyr hertes. &c. that thys chylde whiche was nowe borne, was lyke in processe of tyme to doe greate thynges, and thynges that had afore not been hearde of, forasmuche as his concepcion and birth too, was so soone made notable by woonders and miracles. They saw hys father to be so ferre stryken in age, that he was veray vnlyke to haue been a geatter of children: and as for hys mother, besydes that she was an olde woman, they sawe her bareinnesse to be such, that euery body thoughte it paste all hope that euer she shoulde haue brought foorth any childe: they considered the myracle of zacharias speche, whiche had been soodaynly taken from him, and soodainly restored again, they had heard that the Aungel Gabriel was a worker & a doer in the matter: they wel perceyued the insperacion of the holy ghost to be both in the father and in the mother of the childe: they perceiued euerywhit of the matter to be aboue the common rate and sorte of the birthe of other chyldren, and euery parte therof to haue great tokens of the vertue and power of God. And these poyntes euery bodye in theyr owne herte, earnstely consideryng and weighyng, saied secretlye within themselfes: what man yet one is thys chylde lyke to bee an other daye? Not one of the Prophetes was borne after suche a woonderfull straunge sorte. For the veraye myracles of thynges that haue been wrought about his birthe, dooe euidentely declare all thissame geare to [Page] bee dooen by the power of God, whiche shal assiste the chylde beeyng one specallye appoynted by god to the executyng and dooyng of some veraye hyghe thinges.And the han [...]e of the Lorde was with him. Neyther did they without good cause thus reason these matters with themselfes. For the hand of God dyd in veray dede extende and shewe foorthe his heauenly power into the chylde, and by the chylde into the parentes, myndyng no lesse then in due tyme to shewe thynges of greatter woondre,
And to thentente that altogether myght bothe be full of myracles, and also replenished with all ioyfulnesse, Iohns father zacharie also beeyng altogether enspyred with the holy ghost, brast out into this hymne souning wholy to the honour and prayse and magnifyng of almyghty God.
Openly to be shewed and spoken (sayeth he) is the goodnes of God, and with all kyndes of praisynges to bee magnifyed: who whereas [...]e is the God of all peoples, yet his pleasure was to be of a speciall purpose called the God of Israell, not, as though he wer not the Lord of al other nacions also, but because it hath pleased hym that the people of Israel shal be a figure of that heauenly people, whiche by renouncyng and despising the yearthlye thynges of thys worlde, dooe laboure to atteyne and to come vnto that eternal citie of Hierusalem, where God is wurshipped with thinges inuisible. Of al such, what countrey soeuer they lyue in, and out of what nacion soeuer they bee borne, is God to be praysed, who after so long processe of time, hath at laste vouchsalued in suche sorte as hath not been sene afore, to visite hys people being now in great agonye, and almoste [...]lene tyred with the tedyousnes of most careful and long continued bondage, and beyng euen now at the veray poynt of vtter despaire. Agaynst the whiche people, Sathan, synne and the worlde, had so mightilye preuailled, that no, maner hope did now remaine, neyther in the phariseis, nor in the philosophiers, nor yet in the ceremonies of Moses lawe. He hathe nowe caste hys iye lyke a mercifull lord vpon hys sayd people, and hath freelye redemed them from al these euils.
A myghty tirāne it was whiche hauyng a trayne of an houge coumpaigny of souldiers to garde him, did ruffle, and playe the king ouer al sortes of men, out of whose clawes it was not possible by any power of manne to recouer the deliueraunce of the Israelites. Onelye god beeyng of more puissaunce then our ghostely enemy, gaue strength vnto thē yt wer weake, sending a capitayn most victorious, who through ye puissaunce of his godlye mightinesse, shoulde ouerthrowe ye power & strength of his aduersaries: and by ouercumming deathe should frely through feith geue vnto al persōs euerlasting saluacion.In the house of his seruaunte Dauid. &c. And thys sure warāt & fortres of saluaciō, he hath reised vp for vs in the house and generaciō of Dauid, who truly serued and wurshipped him, vnto ye which Dauid he had afore made sure promisse, yt from his sede should this benefite assuredly come vnto all suche persones, as after the spirite deserue to bee the chyldren of Dauid, not growyng out of kynde, nor sweruing from the tendre loue yt their said father Dauid had towardes god. Dauid valiauntly & luckely foughte against forein nacions, and agaynst the enemies of the people of Israel. And sē blablye vnder this our captayne must we fight agaynst enemies muche more [Page xxviii] pernicious and hurteful, that is to were, against such enemies, as destruie and [...]leagh mennes soules, Sathan with hys armie of wieked spirites. And such enemyes be also the corrupt affeccions, and naughty desyres of the mynde: prouokyng and busilye stieryng men to suche thynges as are odious and hatefull afore god. Suche enemies also are those persones (whatsoeuer they be) which haue more loue and desyre to the thynges of this worlde, then to such thynges as are godlye: by whyche persones, as by his instrumentes and tooles, the deuill putteth hys strength in vre.
Neyther dooe these thinges by chaunce or at al auentures come thus to passe: but the thyng that god doeth nowe perfourme, thesame had he many a longe yere sens promysed by the mouthes of al the prophetes, whom he had endewed with his spirit, as many as haue prophecied sens the first creaciō of the world. For he had made promise,Whiche wer sens the world began. &c. that by a captain of might & puissaūce, which should one day be sent, we should be saued from our enemyes, and should be deliuered oute of the handes of them all, whiche did beare vs suche extreme malice, that they did continually wrastle and laboure to drawe vs vnto deathe euerlasting. ‘The texte. That he would deale mercifully with our fathers, and remember his holy couenaūte. And that he woulde perfourme the othe, whiche he swore to our father Abraham, for to geue vs, that we deliuered out of the handes of our enemyes, myghte serue hym withoute feare, in suche holines and ryghteousnes, as are accepted before him, all the dayes of our lyfe.’ And yet was not thys of the meryte or deseruyng of vs, that are nowe at these presēt dates liuīg, to whō god hath perfourmed this same so hygh a benefite: nor yet of the deseruing of oure fathers, to whō he had afore promised thesame thing which he hath now doen vnto vs▪ But thus hath it pleased his gracious goodnesse, bounteously to geue this so greate a thyng vnto vs not deseruyng thesame. Thus hath it also semed good vnto his ryghteousnesse: at suche time as best pleased hymself, to perfourme the thyng that he had promised, to thentent he might thereby of all creatures bee perceyued to bee not onely mercifull and beneficiall, but also true and iuste in kepyng hys promisse. For besides his earnest promisse, he did also make a plain bargain and couenaunt with our fathers. For beeyng delited with [...]he woondrefull affiaunce and truste of oure chyefe father Abraham towarde hym,And remē bre his holy couenaunt. &c. (whiche was soe greate, that bearyng hymselfe bolde vpon goddes promysse, he made no manner bones ne stickyng, but wente in hande to offer vp his onely sonne Isaac in sacrifyce,) he swore by hys owne selfe, to the same Abraham, saiyng in this wise: I make an othe, and do sweare by my veray own self, because thou hast dooen thys same thing, and for the respecte of me and my commaundement hast not spared thine onely begotten sonne,gene. xxii. I shall blisse thee, and I shall multiplye thy posteritie and issue, as the sterres of the skye, and as the sandes that are liyng on the sea shores. Thy sede shall possesse the gates of theyr enemies, & through the name of thee, shall all na [...]ions on the yearth be blissed,That we deliuered oute of ye handes, of our enemies &c. because thou hast bene obedient vnto my voice. For in verai dede, this is ye true posteritie and the right sede of Abraham, whiche is obedient vnto God, not by the ceremonies of the lawe, but by the obedience of beleuing in God, who, by the meane of the ghospell, dooethe speake vnto the world. And vnto such of vs is geuen the promysed victory ouer our enemies, as being deliuered from the tiranny of sinne, deliuered from [Page] all errours, deliuered from the yoke of the deuill, haue the grace and happe to renounce our former naughty liuyng, to the ende that from hensfoorth beyng out of all care and feare, vnder ye wyng and safegarde of our captayn, we may nowe serue no mo maisters but hym alone, (to whome onely we are bounden debtours for al the goodnesse that euer we haue,) where in tymes past we had bene bondeseruauntes to ambicion, (which is the desire of worldelye honoure, pompe and glory,) we had bene bondeseruauntes to the carnall luste of concupiscence, to couetise, and vnto the deiuill. Therefore we muste now truly serue our said captayne, not as oure forefathers dyd with idle solemnisyng of holye daies,In such holines and righteousnesse as are accepted before God. not with supersticion of honouryng the fyrst daye of euery newe moone, not with absteinyng from one meate more thē from an other, not with killing of beastes in sacrifice, which thinges haue nothing but an outward semblaūce and shewe of holinesse in the syghte of men: but with purenesse of conscience, and with perfeict clennesse of lyfe, whiche is the seruice most acceptable in the syght of God, who hath no regard vnto carnal oblacions, but vnto the godly deuocion of the herte, as one that louethe to haue sacrifyce dooen vnto hym, of his own gyftes. Neither must this seruyng of God be shewed or doen, at these or that daies by our owne ordeinaunce therunto prefixed or appointed (as hitherto customably hath been vsed:) but continually all our lyfe throughe out. For at no tyme shoulde there bee any ceassyng or slackyng from dooyng suche sacrifice as this: but loue and zele to god warde beeyng ons freelye geuen vs, ought with holy conuersacion, and with deuoute appliyng of our selues from tyme to tyme, to be styll more and more encreased, ‘The texte. ¶And thou childe shalt bee called the Prophete of the highest, for thou shalt goe before the face of the Lorde, to prepayre his waies, to geue knowelage of saluaciō vnto his people, for the remission of synnes, through the tendre mercy of oure God, whereby the daie spryng from an high hath visited vs, to geue light to them that sate in darkenesse, and in the shadow of death, to guide out fere into the waye of peace.’ Happy therefore by the free goodnesse of God, and blessed are we, to whome, according to the saiynges of the Prophetes, is nowe thus geuen a mighty redemer, and a salueoure, whome no power maye vanquishe or withstand. But by the free goodnesse of the same God, happye and blissed arte thou also, o my litle babe, whiche arte thus specially chosen and appoynted to be the foregoer and messagier of so great a captayne. For lyke as the day sterre goeth before the arisyng of the sunne, causing men to awake that lye sluggyng in slepe, and to loke for the clere day lyght whiche draweth nere: euen so the comming of the lorde beyng nowe at hande, who hathe fullye decreed and entended by his onely sonne to come and visite this presente worlde which we are in: thou shalte goe afore hym to prepaire mens hertes to the receiuyng of such a greate saluacion, lest if the same comming of the Lord should fynde the hertes of men slouthfully singgyng, & vtterly vntowarde, ye helth that is nowe offred, might percase bee turned into a manyfolde castyng away and perishing of the soule. For truely by thy baptisyng, & by thy preaching, thou shalt bryng to passe that men shal wel perceyue themselfes to be synners,For remission of synnes. yt they shall know themselfes to haue neede of a Phisician, and that they shall knowe hym to be now present here, who alone will through the fayth of the ghospell, bounteously geue vnto al persones, euerlasting health and saluacion, freelye remittyng and pardonyng our synnes, (which cause the death of the soule,) and frely conferring and [Page xxix] geuing his righteousnes vnto vs. And vnto all true beleuers shall this same come, not by any possible merites of mē, but for thexceading great mercie of ye Lorde our God,Throughe the tender mercie of our god. &c. who woulde not haue thē to perishe, whō he had created. Of the almyghty were we created, and by the moste merciful are we restored. We had vtterly bene loste onlesse he accordyng to the goodnesse that of his propre nature is rooted in him, had extended his mercie vnto vs: onles he in manier of the bright sunne arysyng to vs from heauen, had on euery syde dryuen awaye the darkenesse of our ignoraunce, onlesse he had put away the dimme miste of synne, and had enkiendled our colde hertes with the feruente burnyng fyre of his dere loue and charitie. We wer liyng in darkenes, and hadde no power to lift vp our iyes towardes him: he hūbled himselfe doune to vs, and by sending doune his bright shining beames vpon our hertes, he gaue clere and healthful light vnto vs,And in the shadowe of deathe▪ &c. where as we afore sate in the derkenesse of sinne and in despaire of any recouery, as in the blacke shadowe of death, we were vtterlye blynded with manyfold idolatries, & al derkened ouer and ouer with worldly desires, we ranne from wickednes to wickednes, groping in most foggie mistines, enbracing earthly thinges in stede of heauenly, the shadowes of thinges in stede of the thynges selfes, thynges carnall in stede of ghostely thinges, pestiferous and full of poyson, in stede of holsome. And loe in the botomelesse nyght of dispayre is nowe arisen vp vnto vs that same euerlasting sunne: to direct and to set the fete of oure hertes into the waye of the ghospell, whiche is the waye of peace, that throughe faythe and charitye maketh a perfecte agreemente and vnitye betwene god and man: breakyng the stryfe and enmitie that was afore betwene them: knittyng all nacions of the world together in the profession of one name, and of one fayth: and finally in such wise qualifiyng and appeasing all the troubleous affeccions of the mynde, that euery man may be at a perfect staigh of quietnes, and of attonemente within hymselfe.
These thynges did this godly olde man pronounce out of his propheticall breste: and folowing the exaumple of the olde auncient prophetes, dyd in such a playn sort declare and sette forth ye same thinges before thei came, as though all together had been euen at that [...]eray presente houre alreadye dooen. And with these so woonderfull begynnynges of the matter, the procedinges of the same dyd in moste beste wyse agree. For the chylde Iohn whiche had bene after a woonderful straunge manier borne, like as he grew in body according to the rate of his yeres, euen so did he through the inspiracion of God, from time to time, prosper stil better and better in stedfastnes, and strength of the spirit. Neither did he any lōg time kepe himself at home with his father and mother in theyr house,And was in wildernes. but euen byanby frō his childhood, withdrewe hymself away from the common haunte of people, to the entente that he myghte not take soe much as the least spotte of fylthinesse that maye bee, by coumpaigniyng with the multitude, forasmuch as he had bene sanctified in his mothers wombe. He neuer dronke wyne nor any other strong drynke, wherby to be distempered: he neuer tasted of any worldly pleasure: he neuer tasted of any worldly honour. All worldly desyres and carnal appetites he passed not vpon, but vtterly reufsed them, and liued emong the saluage beastes with locustes and wild honey: his wede and clothyng was of Camelles hydes, & not of silkes or veluettes: [Page] hys gyrdle was of an hearie thong of leather: hys communicacion was continually with God. And forsouth suche a lyfe was comely for hym that was ordeyned to be a preacher of repentaunce.Untyll the daye came, when he should shew himself vnto the Israelites. And the place which he pieked out, did accordyngly agree with the prophecy, that calleth him the voice of one criyng in wildernes. In thys place did he kepe himself out of knowelage by the space of manye yeres, here did he lyue in silence, to the ende that whan hys due tyme should be, he might shewe himself, and speake with the more authority. He did not of hys owne head hastily steppe forth to the office of a preacher: but at such tyme as the spirite of God had putte in hys minde to shewe forthe his lyghte, and to open vnto the people of Israel howe greate a man he was: then dyd he streight waies begynne to dooe the parte of a foregoer, with no smal autority.
The seconde Chapter.
THus haste thou hearde the woonderfull birthe of Iohn, whiche was as a foregoer to Christe, and as a messagier afore hys cummyng: nowe shalte thou heare the muche more woonderfull birthe of Iesus Christe hymselfe, who shoulde afterwarde bee the onely Prynce of all the whole worlde, and shoulde moue all nacions on the yearth to the profession of his name, not by meane of threatening or putting thē in feare, but with benefites and with holsome doctryne. By the workyng therefore and prou [...]sion of God it was so conueighed, that vnder the Emperoure Augustus, (who at that tyme was Lorde of manye countreyes and realmes in all parties of the worlde, and all thynges beeyng euery where in perfeic [...] peace and tranquilitie, held and gouerned the Empire of the Romaines,) al the prouinces and coūtreyes, as many as helde of the Empire of Rome, shoulde be surueighed and noūbred by the polles, to thentente they myght acknowleage Augustus for their Lord & king, and that (as we cal it here in Englande) they myght be sworne to be true liegt people to themperoure Augustus,there went oute a commaundemēt from Augustus the Emperour & to his successours Emperours of Rome. Whyche thyng god wroughte euen of purpose, that it myghte appere howe much wyder in circuite and larger the dominion of Christ did reache, then the dominion of Ceasar: and howe muche more quiete and ientle Christes manier of reignyng ouer men is, (who taketh nothyng awaye from vs, & yet geuethe vs heauenly thynges too) then ye reignyng of Ceasar, who although it lye not in hys power to geue heauenly thynges, yet neuerthelesse catcheth awaye our worldly commodities, & by extort power enforceth men to take hym for theyr kyng, whereas the heauenly Emperour Christe, doth ientilly allure men vnto hym by hys beneficiall goodnes towardes them. That they are regystred or [Page xxx] booked emong the subiectes of Ceasar, what other thyng dooe they, but acknowlage a verai state of seruitude and bondage, and daily find their worldly substaunce pared away and diminished? But they that registre themselues as seruauntes to this newe prince, do receiue perfecte freedome, with a sure waraunte of euerlastyng saluacion. And, fewe woordes to make, the Emperoure Octauius Augustus, althoughe he was emong all the Emperours of Rome, a manne of moste good policie and conueighaunce in passing all his affayres, yet many naciōs there wer, which he could not subdue for al his great armies, and for all hys valiaunt men of warre: where as oure capitayne Christe hathe without any force of armes, & without anye garrisons of worldlye puissaunce, gathered together into one churche, as into one kyngdome, all the whole vniuersall worlde, so many sundry languages, so many sundry rites, so many sundry sectes of seruyng this god and that god, of mens owne deuisyng, and soe manye barbarous nacions liuyng in sundrye priuie corners. But nowe (to goe forth in our matter,) for the executyng of this general surueighe and taxe that shoulde be taken in the countrey of Syria, there was sent aswell by thautoritie of Ceasar Augustus,And this taryng was the first and executed whan Quirinus was Lieutenaunte in Syria, &c: as also by a decree of ye whole Senate of Rome, one Quirinus, the rewler and lieutenaūte of that prouince. And this was euen the veray fyrst taxe that euer this rewler toke in Syria, for diuerse and sundry others were taken afterwarde in thesame prouince within the tyme of thesame mānes being lieutenaunt there. At the cōmaundement thā of Ceasar, whiche this Quirinus had caused to be euerye where proclamed, all persōs take theyr iourney, and goe euery one to theyr owne tribe and kynred that they came of, and to the citie that proprelye belonged to thesame tribe. And thither resorted they euerye one to acknowlage Augustus the Emperoure of Rome, for theyr Lord and head gouernour on earth, as the custome was to do. And so it was that Ioseph the spouse of the virgin Marye,Because he was of the house and [...]nage of Dauid. &c. whereas he was of the tribe of Iuda, and hys wyfe Marye of thesame trybe also, yet neuerthelesse dwelled in Nazareth: whiche was a poore litle citye in Galile. Ioseph therfore shuttyng vp hys doores & leauyng his house, resorted towarde his owne tribe, that is to wete, into Iewrye, towardes a litle preaty citie called Bethleem, of kyng Dauids buildyng, because y• bothe Ioseph & also the virgin Marye, did not onely belong to the tribe of Iuda, but also were by liniall descente come of the progeny and stocke of Dauid, of whose seede it was promised that Christ should be. But of al these thynges was there no one poynt that chaunced by mere casualtye, but euery whit of it was procured and purposely dooen by the prouidence and determynacion of god, to thentente that thende and conclusion of alltogether shoulde in euery behalfe agree with the holye saiynges of the Prophetes, whiche diuided the glory of so great, and so high a matter betwene two cities, that is to were, the kyng of the worlde to be conceiued and bred vp in Nazareth, and thesame king to be borne in Bethleem according to the prophecie. To the same place than dyd the virgyn Marye also beeyng great with childe, and nowe euen veray nere her time, accompaignie her spoused houseband Ioseph. This virgyn thoughe she had a greate bealye, yet refused not to trauaill suche a great iourney with her houseband: she forbore not to be or to come in ye sight of men knowyng herselfe in her owne conscience to bee clere from all spotte of synne: she thought not scorne to be obedient and seruiceable to her houseband, though ye tyme was at hande, whan she should be a mother, and bryng foorth [Page] God: she disdayned not to be taken and vsed as the wyfe of a poore Carpenter, though she were a woman full and whole consecrated to God.
And so, whyle they by occasion hereof made their abode there for certaine daies, and remained in the citie of Bethleem: it fortuned that the ful monethes of her goiyng with chylde expired, and the time of her deliueraunce was now come, whiche thyng God wrought to thentent it myght the more euidently bee knowen and seen to all persones, that he which was then borne there, was naturally veraye man in dede. The Lord of heauen and yerth pieked out for himselfe to bee borne in a slender and basse litle toune, in whiche neuerthelesse he had no house at all: he chose out parentes of the pooreste and loweste sorte. It was also his pleasure to be borne in a straunge place frō his own home, to the entente that we should be ashamed both of our pride, and also of oure auarice, and that we might at leste wyse by his exaumple learne, that mans felicitie is not to bee measured or estemed by these common gooddes of thys transitorye worlde, whiche if they bee not taken awaye from vs, yet we fyrst or last are taken awaye from them: but the blisse of man to bee estemed by suche good thynges and treasures, as endure for euer: yea and that it myght ferther be a lesson for vs to gather and laye vp treasures to that same countreyward, to the ende that we maye there continuallye without ende, haue the fruicion of them. For yf we wyll vpryghtely make comparison of the matter with true iudgemētes, there was more dignity and high estate, more power, & more maiestie, in this same moste humble and poore birth of Christ, then in all the pompes, triumphes, and solemne shewes of royaltie, of all the Emperours that euer were. Thus than in Bethleem (which is called the house of bread) did this holy yōg virgin bring foorth vnto vs,And she brought forth her first begottē sonne. that same heauenly breade, of whiche whoso eateth, doth neuer dye. And this was that same onely chylde bearyng of a virgin, the like presidēt or ensaūple wherof, was neuer afore, nor neuer after folowed. And the chyld was to his mother her onely sonne, and in respect to vs her first begotten, in respecte of vs (I saye) whom he hath in spirite ioyned to himself, and made vs bothe hys brethren and also partakers with hym of hys euerlastyng inheritaunce, because he would not come alone to his father, but he, as the fyrst begotten sonne on his owne partie, would bring with him many mo brethren besydes hymself to the felowshyp and partakynge of euerlasting saluacion. Now whan this litle babe was borne, the mother did not put it forth to the nourcing of other women, (for on the one syde, for tender motherly loue that she bare to it, she would none other nources but herselfe, and on the other syde,And layed hym in a maungier because there was no roume for them in the inne. by reason of her pouertye she had none,) but her veray owne self with her owne handes, lapped it vp in swadling bādes and cloutes suche as she hadde. And because that in the common ynne, where hostery and lodgyng was kept, there was by reason of the great resort of welthier geastes, none other roume ne place void for her, beyng but new deliuered of child, she layd doune her yoūg babe in a maunger that was there by, in stede of a cradle. Geue eare thou proud ryche man what euer thou be, that heapeste together possessions and landes vpon landes: and that art in euery corner a builder of houses, offer me holdes, of mainours, and of palacies. He that is bothe the Lorde and also the maker [Page xxxi] of heauen and yearth, and to whome thou thy selfe haste in baptisme professed and acknowlaged thy selfe a disciple and seruaunt, is borne in a straung place from his owne home, and hath not ne canne geat so muche as a litle corner of good roume in a common hosterie. If thou acknowleage thy soueraigne Lord and maister, whose commaundementes thou hast by a faithful othe bound thy selfe to obey and fulfyll: leate it not g [...]eue the to folowe his exaumple, but rather bee thou ashamed of thyne owne proude mynde.
Her ken nowe in what sorte this humble poorenes of birthe is altogether full of all princely royaltye. There was a tour not ferre from Bethleem, called in the Hebrue toungue the toure of Ader, (as yf ye shoulde saye in Englishe, the toure of the flocke) and it was soe named, because that by reason of the good pasture groūdes that laie inthose parties, there was veray great store of shepe and other cattall pastured there. And in dede of thys toure Ader doeth the Prophete Micheas also make mencyon, lyke as he doeth of Bethleem. There were therfore in those quarters diuerse shepeherdes that watched abrode in ye night seasons for safegarde of theyr flockes. Ueryly euen by the thyng selfe geuyng a good lesson, what thyng byshops ought of theyr bounden duetye to doe for the helth of the people committed to theyr spirytuall charge, yf they wyll folow ye ensaumple or steppes of Christ the Prince and head of all shepeherdes. And in the night time was thatsame most bright sunne of righteousnesse borne, which should on euery syde, put awaye the darkenes of the worlde. And his pleasure was fyrst of al to haue hys byrth knowen, rather to men of low degree, because he was borne after a poore soort, and to shepeherdes, because hymselfe was a ghostly pastoure, then to Emperours, to kynges, to rulers or deputies of coū treyes, to Phariseis, to Scribes, to byshops. And loe, sodainly the Aungel Gabriel stoode on high derectely ouer theyr heades, and besides him also a certain straung light sodainly flushed and shone round about the shepeherdes, which was neyther the lyght of the sunne, nor of the moone, ne of any candle. But although thissame were a thyng that semed no lesse then to betoken some good luckye thyng to be toward, yet the shepeherdes, by reason of the vnwonte and soodain miracle, wer all at ons throughly taken with a veray great feare. But the Aungel anon taketh away this feare with speakyng amiablie vnto them.For vnto you is borne this daye in the citee of Dauid a saueour which is Christ the Lorde. Dooe awaye all feare (sayeth he) there is no cause why ye should drede. For I am come to be vnto you a messagier of a moste gladdesome matter, and suche ioye as neuer yet hath bene hearde of, do I bryng, not to you onely, but also to al the people of Israel. The godly mouthes of the Prophetes long and many yeres gon had promysed you a salueour. Many a long yere hath Messias bene loked for. And this night is thatsame Messias borne, and borne he is vnto you all. And this is the veraye true Messias, the Prynce and Lorde of all, a king & a priest anoynted of God frō aboue. And in dede borne he is in the citie of Dauid [Page] called Bethleem, accordyng to the holy saiynges of the Prophetes, eu [...] thissame veray nyghte. Go ye, and enquire of hym. I wyll geue you a to [...] whereby he maye be knowen. Go ye to the common inne, and there shal ye find the litle suckyng babe lapped in swathyng cloutes, and layed doun to rest in a maungier. Assone as Gabriell had thus much sayed, immediatly was heard a great multitude of heauenly souldiers,Praysyng God, &c. that is to say, of Aungels, who are the minysters and seruauntes of the Lorde beeyng myghtye and puissaunt in battaill, and the which also do warre and fyght for vs agaynst the Princes of this worlde. These Aungels with suche an heauenly armonie and with such a melodious swete noyse as no tongue can expresse, dyd syng songes of prayse vnto God, magnifiyng and settyng furthe hys vnspeakable loue towardes mankynde, and declaring the great ioye and gladnes that they had conceiued on the behalfe of the same mankinde, to whom so great blisfulnes had through Goddes mere fauour and mercie so happened. And the hymne forsouth which that same heauenly quier of Aungelles with such swete tunes syng all together in one charme, was thys: Glórye on high to god, on yearth peace, and in men good vville. Whiche song of the Aungels dothe muche in effecte signifye vnto vs verailye that in thys matter no poynte at al of glory is due neyther to the Aungelles ne yet to man,Glorye to god on high but al the whole glory and laude therof is due vnto the onely goodnes of God, who of hys mercye and loue towardes vs whom he hath created, doeth by wondrefull wayes and conueighaunce prouide for vs from heauen, to the entent that we should wel perceiue, that whatsoeuer thing either for our honoure and anauncement, or els for our helth and saluacion dooeth happylye chaunce vnto vs it cummeth vpon vs from heauen: and that we ought here on yearthe to wishe or desire none other thyng but peace, whiche maye abolyshe synne,And peace on ye yearth and to men good wyll. and bryng vs into the fauour of God, and the whiche maye knit vs together with mutual loue and charitie of one towardes another. For thissame is truely the peace, (not of the worlde, but of God) whyche dooeth excede and passe al the compace and r [...]ache of mās vnderstanding, and ferre out weigheth all poyntes and degrees of any blisfull state that may be in this present world. And this peace is freely offred vnto vs through this reconciler and maker of atonemente betwene God and man, not by anye meane or helpe of oure owne merites and desertes, but of the ready and willing goodnes of God towardes vs, whome it hathe pleased after thys woondrefull maner, to prouide for the recouerye and sauyng of mankynd.
The Aungels assone as thei had with their moste ioyfull and gladsome noyse begonne vnto the shepeherdes with synging this song in honour of the childes birth, returned agayne into heauen. This done, the shepeherdes being a sort of good homely plain folkes, came and laied their heades together in counsail, not doubtyng of the wordes that the Angels had spoken, but coueting more fully [Page xxxii] to knowe the thing that they had heard. Thus therfore spake they emong thē selues, and sayde one to another: Leat vs dooe as the Aungel hath aduertised vs, leat vs goe hence euen streight to Bethleem, that the thing which we haue with oure eares heard to be happened,Let vs goe now euē vnto Bethlem and see thy [...] thyng &c: we maye euen there presentely see & beholde with our iyes, to the entent, that we may with the more readie and perfect truth and credite, speake and declare vnto others, the thyng that the Lord hath vouchesalued to geue vs knowelage of, by his Aungels. This godly deuise lyked them all.
And so furth on theyr way go the shepherdes with all haste: deuocion, and godly zeale was a spurre to theyr heartes to pricke them foreward: anon were they come to Bethleem, & come they were into the ynne appoynted. And there (euen as the Angel had promised) they finde Marie newly deliuered of childe, and Ioseph a witnes of the virgins deliueraunce, and the babe also bound vp in swathyng clothes, and layed therby in a maungier. These deuout and godly shepeherdes are nothyng at all offended, neyther with the bare pouerty of the tender young virgin,And whan they had sene it, &c. nor with her housband beyng to the syght and estimaciō of the world a man of the meanest and bassest sorte, ne yet with the poore, litle babe, whom for defaulte of a more commodious place, the parentes wer faine to laye doune in a maungier, (which thynges would haue made ye proud Phariseis and Scribes to take vtter scorne & disdayne at the matter,) but ye shepeherdes are by all these thynges the better confirmed to beleue the matter more stedfastly, whan they by witnesse of theyr owne iyes perfeictly knew & founde that it wer no fables ne lyes that the Aungel had tolde them tydynges of. And here maye we note, that tender loue and zele towardes God, hath in all persones (be they neuer so slender or lowe of degree) a certain wisdome and worldly cast of it owne in thynges. For these shepeherdes dyd not euen byanby publish abrode the thyng that they had heard: but assoone as they perfectely knewe the thyng to be certayn and out of doubt: than did thei not feare to talke the thing that they had heard, abrod also emōg other coumpanies. Christ loued to haue the talke of his birthe, and cummyng, fyrste to aryse and begynne of suche reporters, and publishers, as wer men of suche simplicitie and plainnes, that no man would suspect or mystrust any of them eyther of fablyng and lying, or els of clokyng and counterfeycting. They hadde no suche wit as to inuent a lye of theyr owne braines, they could no skylle to deuise or to put any thyng more thē trueth to [...]hat that they had seen, but the thyng that they had heard and seen, euen as they had heard and seen it euen so and none otherwyse dyd they shewe tidinges of it vnto mē of good heartes and disposicions. And among no smal number of menne, did the wordes of the shepeherdes fynd credence, inso muche that it made a great maynie veraye desirouse and fayne to haue a syght of the chylde.And al they that hearde it. &c, And here in thys behalf marke thou and consider the wise sobernes and demurenes of the holy tender virgin Mary. She learneth of the shepeherdes what newes the Aungels tolde them, and what song the quier of the heauenly souldiers did syng, and she alone on her owne partie, holdeth her peace, keping close in her brest, and with diligente consideracion weighing and conferring in her owne hearte,But Marie kept al those sayinges. &c. all these thynges that had fortuned aswell now at this present, as also afore whan the Aungell appered vnto her selfe. She kepeth secret (vntyl the due tyme should come to open it,) all the misterye of her beeyng conceyued with chylde, she was yet a pure virgine, she maketh no vauntes ne [Page] bragges in coumpanye emong other folkes, of her happy fortune. She hadde afore vnto the Aungell Gabriel, promysed herselfe a readye handemayden for God to worke hys wyl vpon, and euen lyke an humble handmayden she vseth herselfe. She maketh no woordes at all, but depelye considereth in her mind, the straunge course of Goddes weorkyng and drift in thys matter. She considereth all thynges to bee full of straunge miracles, she seeth in euery parte of it two extreme contraries myngled together, that is to wete, on the worldes behalfe exceadyng lownes, pouerty, and abieccion, and on Goddes behalf vnestimable highnes and maiestie. For a young babe is conceiued in the wombe, but an Aungell was the messagier that so it should be, and the holy ghost the worker of it: A chylde is borne, but the mother of it, is a mayde: it is laied in a maū gier, but the Aungels beeyng full of all godly reioysyng doe syng from heauen in honor of it. It lyeth vnknowen in a blynde corner of no regarde, but all heauen bougheth downe to wurshyp the maiestye of it, assoone as it is borne. Nowe these thynges thus beyng done, the sheperdes returne backe agayne to their flockes, glorifyng and praysyng God as concernyng all the thynges that they had heard of the Aungels, and for that they had truely found euery thing euen as they had heard afore of the same Aungels.
But assoone as the eyght daye after her deliueraunce was come, at the whiche eyght daye, the lawe of Moyses commaundeth euery man childe to be circumcised, that is to say, to haue the foreskynne of his flesh pared away roūd about (for thys thyng form Abraham furthwarde it pleased God, that it should be ye sygne and the marke of all suche as shoulde bee reputed or taken to bee of hys sede and generacion) the lawe was satisfyed in thys poynte also,Gene. xvi.v in consideracion that he was not come to breake or to fordooe the lawe, but to fulfyll it. Neyther dyd he disdeigne to take the accustomed remedye appoynted by the lawe euen as though he had been subiect to sinne as his parentes wer, wheras he alone and none but he was fre and clere from all corrupcion of sinne, and he alone that should take awaye al the synnes of the world, and should chose vnto hym a newe people, whiche should haue an hearte well clensed from all the desires of the fleshe: and that not wyth kniues of blounte stone, but with the sharpe sweorde of the woorde euangelical, whyche purgethe and clenseth all thynges through fayth. Yea, and a name was geuen hym too, as the custome and ye manier was to do to others. For he was called in Hebrue Iesus, which souneth in Englishe, sauiour. And thys name was not by a casual thaūce at al auentures,His name was called Iesus. &c. orels by mannes wylle geuen vnto thys childe, but by the authoritie and commaūdement of God it had bene appoincted and geuen him afore of the Aungel Gabriell, ere he was conceyued in the virgins wombe: whiche was done to the ende that men myght euen at the firste, by the veraye woorde of his name, be aduertised and doen to wete▪ that thissame was veray he which should throughly geue vnto all persones true health and saluacion,Math, i, and should in suche wyse represent the true guyde & capitayne Iosue, that whan his people were cleane pourged from al filthines of vyce and synne, he shoulde conueyghe and bryng them into the lande of heauen, flowyng moste plentiouslye wyth ioyes euerlastyng, ‘The texte. [Page xxxiii]¶And whan the tyme of theyr purificacion (after the lawe of Moyses) was come, they brought hym to Hierusalem, to presente hym to the Lorde (as it is written in the lawe of the Lorde: Euery manchilde that firste openeth the matrice, shall bee called holy to the Lorde) & for to offer (as it is sayd in the law of the Lord) a payre of turtle doues. or .ii. young pigions.’
Hitherto (that is to say vntyll the circumcision of Iesus, the eyght daye after hys birthe,) all that was done, was nothing but as it were making of signes and profers vnto the ghospell vnder certayne fygures, the which gospell was of necessytie to bee preached fyrste vnto the people of the Iewes. On the fifth day after the circūcisyon, there came three Magians (that is to say, Philosophiers of hygh learnyng in the priuyties of Astronomie, and the other scyences mathematical) and these Magians had by the shewing & poyncting of a certayne new sterre, bene halfe enforced to come from a farre place out of the East countreys, purposely to see thys childe. They kneled downe and wurshipped the newe borne soueraigne of the worlde, and honoured thesame with misticall presentes or gyftes, signifying by a certayne shewe and semblaunce of thynges, (suche as myghte bee made,) that the Gentiles shoulde in tyme to come, embrace the grace of the ghospell, whan the Iewes being manquillers and murderers of Iesus,And whan the tyme of theyr purificacion. &c had wilfully caste of and forsaken the same. Agayne whan the .xl. day from Maries deliueraunce was come, at whiche .xl. daye, the law of Moses willeth and biddeth any manchylde, being the first borne childe of a woman, to bee presented vnto the Lorde, and ferther appoynteth a gyfte or a presente to be offered for the purifying aswell of the chylde newe borne, as of the woman that lay in (because the common childbearing and deliueraunce that women haue, is not without muche vnclenesse of the bodye) thys tender young virgyn beyng one of moste syngular demurenes and myldenesse, refuseth not in thys behalfe, neyther to seme lyke vnto other women, whiche after the common course of nature doe bryng furth chyldren, ne auoydeth to doe as they doe: whereas in this her chyldebearyng there was nothyng at al defiled with any spot of vncleanesse, but euery parte of it replenyshed with heauenly puritie and with holinesse. For what poyncte of vnpurenesse coulde such a woman haue in bearyng chylde, as without so muche as once touchyng of any man had conceiued by the only power & vertue of god embracing her through the working of the holy ghoste? And as touching the childe, I pray you, was it possyble for any spotte of fylthynesse to bee in suche a chylde, as beyng borne from heauen, was come into thys worlde euen for thys onely purpose, that he alone and onely might pourge all mankinde from all filthynes of sinne? But partely it was the will and pleasure of God, by suche notable exaumples of sobrenes and humilitie as these bee, to breake the pryde of manne: and partely it was conuenyente that he whiche was come to pergette and close vp bothe the broken walles, that is to saye, was come to ioyne and knytte the people of the Iewes and the people of the Gentiles bothe together into one professyon of the ghospell, shoulde in all behalfes and in all poynctes satysfie the lawe of Moyses,They brought him to Hierusalem, to presēt hym to ye Lorde. from whiche the firste fayth and authoritie should afterward procede and come vnto the ghospell.
The mother therfore and Ioseph, (who by the determinate and aduised working of God was yet stil thought and supposed of euery manne to be the father of Iesus,) brought theyr young babe vnto Hierusalem, to the ende he might in the temple there bee presented in the sighte of the Lord, to whome he was dedycated and halowed: not as thoughe God were not Lorde and true [Page] owner of all thynges, but by a mystycall fygure to teache vs, that suche hertes and none others, bee throughlye accepted afore God, as after the subduing and vanquyshyng of all the inordynate desires of the fleashe, (in whiche reigneth naught but the corrupcyon of nyce tendrenesse) dooe with mannelye strengthe of the spirite,Exod. xiii. a, &. xxii. d. stoutely sette furth towardes those thinges which are heauenly and euerlasting. The law of Moyses meaning this same thing, had prescribed and appointed, that euery male kinde, as sone as it had once opened the matrice of the dame, & were come into the world, should be reputed & taken for halowed and consecrated to the Lord,Nume. viii. b. whether it were brought furth by a woman or by any brute beastes, to the entente that euen of these also the firste fruites shoulde be allotted vnto the priestes, and yet vnder suche condycyon, that the fyrste borne of mankynde myghte bee redemed with a small offreyng and boughte out of the priestes handes, excepte it were a chylde of the trybe of Leui.Leuit. xii. a. But the lawe selfe doeth openly discharge and deliuer this holy childe [...] wife from the bande of the lawe, whan it sayeth in the thyrde boke of Moyses entiteled Leuiticus: If a Woman haue conceiued, and borne a manchilde, &c.
Exod. xiii, .a.For thys mother was neyther properly to be called a woman forasmuche as she knew no parte of any mannes body, nor had broughte furth chylde by receiuing seede from any other partie. And agayne whan it sayeth: Euery one of the male kinde that first openeth the matrice. &c. It doeth sufficientely declare it selfe to meane of the common mannier of delyueraunce that mothers haue of theyr children, whiche mothers, by reason that the seale of theyr virgynytie is broken vp afore by the manne, doe bryng furth chylde neyther withoute muche vnclenesse, nor yet without a certayne kinde of being put to shame. And as for this heauenly childe, neyther whan it entred, nor whan it came furthe, dyd by anye meanes pollute the enclosure and tabernacle of the maydenlye woumbe of his mother, but rather did consecrate thesame and seale it vp that from hencefurthe neyther her bodye beyng a temple once for euer dedycated vnto God, ne yet her soule being (as ye woulde say) a closet for the holy ghoste, replenished with all odoryferous swete sauours, mighte bee open to receyue any stayning or corrupcion of wordely fylthinesse. He therfore whiche was the Lorde of all thinges that are bothe in heauen and in yearthe, was presented and offered in the temple, as one subiecte and bounde vnto the lawe. And he was agreed for and redemed out of the priestes handes agayne for a small price, whiche shoulde afterwarde redeme all the whole vniuersall world with the price of his bloude. For the lawe had prescrybed, that the parentes mighte bye out the first borne manchilde with a lambe of one yere olde, which was geuen to bee a burnte offeryng: and than besides the lambe there shoulde bee broughte a male Pygyon or a turtle doue for the pourgyng and dooyng away of sinne if any spotte thereof had bene gotten, eyther in the carnall copulacion at the begetting of the chylde or elles afterwarde. For it ought on euery side to bee pure, whatsoeuer thing is to bee offered vnto the lorde. That if the penurie and lacke of substance on the parentes behalfe, coulde not wel suffer a lambe to bee geuen, than in stede of the lambe there was geuen a turtle doue, or a young pigion for the redeming and bying out of the chylde, and the other byrde was offered for the pourgeyng of sinne. They offred therefore the gyfte of poore folkes. And there is no doubte but that they woulde haue geuen a more bountifull offreyng, had not theyr pouertie beene a lette thereof. They hadde hertes ryche with good loue and zeale towarde godde, but for an [Page xxxiiii] ensaumple to be prepared for vs to folowe, theyr profession and open knowlagyng of theyr pouertie was more expedyente and serued better. And all these thinges were by the dispensacion of gods ordinaūce thus executed and doen, partely for many other causes and consideracions, and most specially for this cause and purpose, that the veraye truethe of oure humayne nature myghte by so manye euydente proufes and tokens, bee declared to bee in the chylde. Marie was s [...]ene with her greate bellye in the ynne: within a lytle space, as soone as she had broughte furthe chylde, her greate bealy was gone agayne: the childe being but euen new borne, was knowen and found out by the shepheardes: he was soughte oute and wurshypped of the Magians: he was circumcysed after the solemne custome vsed in that nacion, and eftesons brought he was into the temple, and there openly presented vnto the pryestes: by these thinges it came to passe, that neither any body might doubte of his birth, and yet he by litle and litle came to the notice & knowlage of mo and mo, but moste chiefly of meane folkes, yea and of none but godly & deuoute persons onely. For meete it was, that suche a thyng shoulde neyther with a fewe proufes bee enforced, nor yet with onely common poynctes of euydence bee confirmed, the which being credited and beleued, shoulde vnto al ages and times as wel past as to come, and to all persons, bring euerlasting health and saluacion, & being not beleued shoulde contrary wise bring euerlastyng death. An Aungell therfore cummeth in message from God, and bryngeth woorde of the thyng afore vnto Marie: her spouse Ioseph is ioyned vnto her afore, to the ende he maye be a true witnesse of the mattier: Elizabeth whiche had liued barayne tyll she was an aged woman, bringeth furth childe: zacharie, whan he had a long time contynued dumme, is restored to the vse of hys tongue, and hathe hys speche agayne: bothe of them as well zacharie as Elizabeth are sodaynelye rauyshed with the spiryte of prophecie: Iohn leapeth in hys mothers woumbe for ioye: a virgin without mannes helpe conceyueth chylde: Magians beyng straungiers of a farre countrey, come renning to haue a sighte of the childe, and doe wurship him on theyr knees: Shepheardes talke of him abrode, and declare openlye that he is come. By suche a greate noumber of euidente tokens, and by so many straunge wonders and miracles is the newe birth of this child approued and aucthorised.
Nowe to the entente that there shoulde bee no sexe, no age, no state or degree of menne, nor no profession, but that Christ should haue testimonie and witnesse of euerie one of them, neyther any one bodye lefte behinde, but that he might assuredly promyse vnto hymselfe healthe and saluacyon at the handes of the same Christe:And the same man was iuste & godly. &c. there was at the same time in Hierusalem a certayne man named Symeon, a manne by reason of olde age colde in hys bodye, but in spirite feruente hote: of bodye feble and impotente, but of soule quiuer and lustie: [Page] of yeres drye and withered, but in all perfectenesse of good lyuyng as freshe as floures: that is to wete a veraye iuste and vpryghte man, and in verye dede a deuoute manne, and full of Godlynesse, not huntyng aboute for glorye and lucre at the handes of menne after the exaumple of the Phariseis, but ryghte desirouse and muche hungryng for the health and saluacyon of al mankinde in generall: whome no delite or pleasure dyd make willing to continue in thys life, sauyng onely that he myghte with hys owne iyes once see the veraye selfe Messias, whome the wholy sayinges of the Prophetes had promysed to come for the veraye entente and purpose, to recomforte the people of Israell, whiche people hadde bene long tyme afore many wayes in muche distresse, and dyd euen veraye than lyue in greuous afflyccyon.And ye holy gost was in him. &c. Thys Symeon (as in dede a good manne he was) had assured knowleage afore by inspiracyon of the holy ghoste, that the same day and tyme was nowe alreadye come. And whereas he had with moste ardente prayers besoughte the lorde to geue hym the gift, that he mighte but euen once with hys bodelye iyes beholde the Messias nowe so manye hundred yeres loked for: he had in the secrete closet of hys godlye breste, receiued an aunswere of the holye ghoste, that he shoulde be sure not to depart out of this presente lyfe, but that he shoulde firste see with his bodely iyes that same blessed babe, whome he had seene manye a daye afore with the iyes of his [...]eyth, to the ende he myghte wytnesse hym to bee come in dede, whome he dyd nothyng doubte but that come he shoulde: that same blessed chylde (I saye,) whome for a very south god hath singularely aboue al other menne enoynted that he mighte haue and enioye bothe a kyngdome for euer to endure, and also a priestehood neuer to bee abrogated or abolished.And he came by inspiraciō into the tēple. Therefore whan the tyme shoulde come that the chylde Iesus shoulde bee broughte into the temple (as we haue sayde,) the blyssed olde manne afore named, being secretly warned by the mocyon of the spirite, came euen a litle before into the temple. And whan Marie the mother of the chylde, and Ioseph, who was yet styll beleued to bee his father, broughte the babe into the temple, there to execute and to doe suche thinges as vnto the accustomed rites of purifycacion dyd appertayne:Than toke be h [...]m vp in his armes and sayed. as soone as the chylde was offered vp, and the pryeste had receyued it as the maner was, and had blessed it: the godlye zeale of the olde man coulde no longer forbeare, but that he also woulde nedes take in hys armes, the litle young babe, whome he had so greately longed for, and euen furthwithall, hys voyce (being in case not long after to continue, but to fayle by reason of age) sodaynly brast out into the praysing of God, singing out a most swete and melodious song muche after the sorte (if ye will so lyken it) as in the poetes and Philosophiers it is written,Lorde, now lea [...]este thou thy seruaunte departe in peace. that the swannes vse to do a litle before they shall dye: and thus he sayde: All my desyres, o Lord, are nowe fully satisfied. Nowe will I be willing and glad to dye: For nowe thou geuest thy seruaunte leaue to departe with a restfull and a quiete mynde, not felyng ne hauing any ferther wante at al or lacke in this life, but euen desirouse & fayn nowe to passe out of this feble olde carkas, vnto the blissed company and felowshippe of the godly persones, whiche haue long afore nowe loked for thys day,For myne iyes haue seen thy saluacion. &c. and yet neuer had the happe to see it, but with the spirytuall iyes of theyr faythe. My prayers are nowe more aboundauntlye satysfyed, who haue had the happe euen with my bodely iyes also to see, and to whome it hath beene geuen in myne olde armes to embrace, thyne only sonne, by whome, and through whome, it hath pleased thee to geue true healthe and saluacyon, not onely to the people of Israell, but also [Page xxxv] to all nacions of the vnyuersall worlde. In thys babes litle bodye (though it bee but homelye and symply borne to the syghte of the worlde) I acknowlage, o lorde, thy vertue and power. I acknowlage this babe to bee the lyghte of the worlde promised by the holye sa [...]ynges of the prophetes.A light to lighten the Gētiles. &c. I acknowlage thys childe to bee the brighte sonne, whiche it was thy holy will and pleasure to haue spring vp and arise vnto the worlde, that it myght on euery side dryue cleane awaye the darkenesse of all the Gentyles, and that thy people Israell mighte haue whereof, not without good cause, to glorye: thy people Israell (I saye) beyng in true dede thy veraye owne, not after the fleshe onelye, (wherehence in dede the begynnyng of thys saluacyon hathe proceded:) but after a spirituall kynred, whiche is acquired and purchased throughe the faythe of the ghospell. For suche an one veraylye is to bee called by the name of Israel, whosoeuer earnestly fixeth deuout and godly iyes vpon this same lyght, and with the violence of faythe, forceablye breaketh into the kingdome of heauen. In tymes paste hitherto, the people of the Iewes hath gloryed and made all their vaunte vpon Abraham, Isaac, and Iacob: they haue gloryed and made great vauntes of Moses, of theyr temple, and of the prophetes: but now from hensforth the gostly Israel, (which is here and there in sūdry places dispersed throughout all the worlde,) shall glory on thy sonne, whome thou hast vouchsalued to sende after all the others here mencyoned, as one that in greatnesse, in vertue, and in power, is ferre aboue them all. Nowe at thys presente in dede he lyeth hidden in a corner, not knowen as he ought to bee, but of veraye fewe persons: but in tyme to come the lighte of hym shall blase abrode, and he shall with hys bryghte shynyng beames, lyghten all quarters and coastes of the worlde.
Nowe the mother of the infaunte, and Ioseph, seeyng all thys to bee spoken of the olde manne Simeon, by the inspiracion of the spirite of god, conferring it also with the other thinges that had gone afore, said neuer a worde but, merueyled in theyr myndes what the olde mannes wordes might meane. But Symeon, whan he had blissed the chylde, and also had prayed god to sende the parentes muche ioye of hym, turnyng hymselfe vnto Marie, sayde vnto her. This sonne of thyne, although he hath bene geuen vs of god, to the ende that he may geue vnto all persons euerlasting saluacyon: yet through the defaulte of manne it shal so chaunce, that lyke as he shall lift vp to the hope of euerlasting health a great maignye, whiche shall willingly enbrace the gifte of God: euen so a greate number of the people of Israell, vtterlye despysing the bounteouse goodnesse of god cummyng towardes them, and offreyng itselfe vnto them, shall bee cast downe to eternall damnacion. For whan the trueth shal by thys thy sonne be opened and published, manye shall fall whiche afore seemed to stande,And for a signe which is spoken against. &c. and many shall aryse vp, that seemed to lye in the duste. He hath bene looked for of all the Israelites: but he shall not bee receyued of them all. For he shall be set vp vnto all for a signe, suche an one as neuer hath yet beene set vp sence the beginning of ye world: but yet shal he be one that shal haue many a man to speake agaynst him & deny him. The Phariseis, ye Scribes, & the bishops shal make much murmuring and prating against him: the vnbeleuers [Page] and heritiques shall make muche clamouring and roryng agaynst hym. And so muche sediciouse brablyng shall from euery place bee reysed agaynste hym: that euen thou thy selfe shalte not bee withoute some parte of the euilles that shall come.That the thoughtes of manye hertes may bee opened. &c. For the crueltie of them shall not lyght vpon suche persones onely, as shall beleue on thy sonne: but also thy verye owne hearte and soule, shall the sweorde of doloure and gryefe perce. Suche a sygne hath it pleased God to shewe furth before the iyes of al menne, that the cleare light of the trueth being once shewed furth to shine abrode, the thoughtes of men might and should be discouered, which afore laye hidden in theyr heartes: and that the course of thinges shoulde in suche wyse be turned the contrarie waye, as the thyng selfe might playnelye declare, that they were ferre of from the true ryghteousnesse, which in the sight and iudgemente of men, semed to sit euen in the high chaire of righteousnesse: and suche to bee manifestelye founde wieked, as had gotten and taken into theyr owne handes, the doctryne and teachyng of true relygyon towarde god: and contrarye wise suche as afore were reputed for men ferre out of the waye of true religion and godlinesse, might be playnely declared to haue bene muche more nere vnto true relygyon, then the others: and suche as semed vnto the worlde to bee reiected and paste all grace or hope of recouery, suche shoulde the vnfeigned readynesse of beleuing in god, admitte and leatte in firste of all to the kyngdome of heauen. The Scribes and the Phariseis haue contynually Messias in theyr mouthe, they haue the lawe euermore in theyr mouthe, they haue ryghteousnesse alwayes in theyr mouthe, they keepe often and muche in the temple, they tarrie long in theyr prayers, they faste often, they walke vp and downe, notably besene with theyr brode phylacteryes, but they hide in theyr heartes a thyng ferre contrarye to that that they shewe in outwarde semblaunce. But the wily and wicked thoughtes of suche, the light of the trueth of the ghospell whan it aryseth, shall playnely fynde out and detecte. Publicanes, harlottes, and sinners, are by these counterfaictes of holyenesse, debarred from all sacres or holy rites of the temple: But suche shall god receiue firste of all into the kyngdome of heauen. The Gentiles whiche haue bene geuen to idolatry, sodaynly chaunging theyr life, shal with gredy zeale & affeccion enbrace the doctrine of true godlynesse: the Phariseis and Bisshops in whose handes and power the keye of the [...]awe and of relygyon dyd reste, shal with most obstinate endeuoure, resist it and be agaynst it. The night hath no perfect iudgemente of thinges, but ofte times in stede of the thynges selfes it sheweth to the iye the onely shadowes and vayne counterfaites of thinges: but the sunne, whan it is vp and geueth cleare lyghte, it dryueth awaye all blinde casting of mistes before mennes iyes, shewing euery thyng in his owne likenesse, and geuing to euery thing hys owne coulour. All this dyd that same godly olde manne speake, reioysing and making glad chere from the botome of his hearte, whiche the holy ghoste had throughly enspired.
Now had the lorde Iesus receyued witnesse of his cumming into this world, of Aungels: of the virgyn Marie: of her spouse Ioseph, who had neuer hadde to do with her: of zacharie being a prieste: of the young babe Iohn being yet in his mothers woumbe vnborne: of Elizabeth being a maried woman: of shepeheardes: [Page xxxvi] of wyise menne called Magians: of Scribes, who gaue vndoubted sentence and iudgemente oute of the prophecie, in what place Christe shoulde bee borne: of Herode being in drede and feare leste some eiuyll shoulde growe to him by Christes natiuytie: of Symeon, who was neyther pryeste, ne leuite, but an vpright liuyng man and nothyng els: nowe remayned that he myghte haue semblable testymonie of a wedowe too. So greate was the efficacye and vertue of thys young babe not yet shewing furthe his full mighte and power, that he rauyshed all thynges with the spiryte of God, enspiryng the humble and poore sorte with the holye ghoste, stryekyng the proude with sore trouble of mynde and with feare, so that of these preambles of thinges it might without anye dyfficultie bee gathered, what chaunge of the worlde was lykelye in tyme comming to be, whan the same childe being once come to full age, would openlye vtter foorthe that same godlye voyce of hys: and whan he shoulde through doing miracles daily more and more weare famouse: whā he should dye and arise agayne to lyfe: and whan he shoulde plenteouslye power furthe the holye ghoste from heauen vpon all suche as beleued on hym. So then nexte after an olde manne that had long tyme liued withoute anye wife, foloweth and olde woman that had many yeres liued a wedowe without an housbande. For a certayne woman there was, called Anna, whiche had that name geuen her of the thyng that was in her, that is to saye, of Grace, for hyghlye endued she was with the spyryte of prophecye. She was the daughter of Phanuell beeyng a manne of good fame and muche commended,And there was a prophetisse one Anna. &c. and of the tribe of Aser: whiche trybe beyng the eyght in order emong the twelue, dooeth vnder a certayne pryuie fygure, sygnifye the blyssednesse of the resurreccyon, whiche solemnytye the doctryne of the ghospell hath added to the hallowyng of the Sabbothes that the Iewes dydde vse. For Aser in Hebrue, is as muche to saye in Englyshe,Whiche was of a greate age. as Blissed. Thys Anna in that she was so ferre stryeken in age, seemed to haue beene delayed from dying and preserued in thys lyfe for none other purpose, but that being an olde woman, she mighte (according as she had afore tymes with moste feruente prayers wyshed and desired) see the young babe, that was promysed, whiche shoulde bryng healthe and saluacyon to the people of Israell.
For the holye ghoste had put in h [...]r minde, that he was alreadye borne, & euen by the same suggestion of the spirite of God, whiche Symeon had tofore bene enspired withall, came thys Anna vpon them euen in the veraye same houre whyle these thynges whiche we haue alreadye tolde, were in doyng within the temple.And she had liued with an houseband seuen yeres from her virginitie. This Anna in the tyme whan virginitie was not yet honourable, neto bee gloryed of, emong the Iewes, had liued with an housbande of her owne by the space of seuen yeres from her maydenhood. So muche tyme she was contente, because of the custome, to bestowe in hauing an housbande for brynging furthe of chyldren. But all the resydue of her lyfe she consecrated to the onelye seruing of god in contemplacion. For she contynued in the state of wedowhod about the space of fourescore and foure yeres. After that she had once assayed wedlocke, although she were yet of lustie age, and in the veraye floure of her tyme, yet had she no manyer mynde ne thoughte to marrye any more agayn, but euē as a woman being dead to the world,Whiche departed not frō the tē ple. &c. and now wholy dedicated vnto god, she almoste neuer departed from the temple, but was there busilye, doing sacrifice vnto him with euangelical oblacions, not only in the day time but also by night, offering herselfe vnto the lorde a liuely, a reasonable, and an [Page] [...] [Page xxxvi] [...] [Page] acceptable hoste.And she came furth the same houre. &c. For her bodye she offered with often fastyng, and her soule with deuoute meditacyons and prayers. And euen while the aforesayde rytes and ceremonies of purificacion were in doing within the temple, in the veray houre whyle Symeon is in hys prophetycall talke, in the veraye momente whyle all thinges are full of holye and godlye wordes, both of reioysing and of thankes geuyng for thys heauenlye young babe: thys Anna too, (euen as god woulde haue it) commeth emong them, that she also might be a witnesse of the same childe, that borne he was, and that she myghte ioyne the affeccyons of her hearte with the ioyfulnesse of the others, extollyng and hyghelye praysyng the bounteouse goodnesse of god for that he had caste so mercifull an iye vpon his people. Neyther did she, whan she was in coumpaigny and presence of others, kepe secret the thing that she had seene with her iyes, and the whiche she hadde learned by Goddes inspiracyon: but she woulde euermore bee speaking and talking of thys chylde, vnto all suche as were in Hierusalem, and loked for the redempcion of the people of Israell. And thys was enough for a womanne being a wedowe, onelye in the temple to talke and to auouche that Christe was come, and the same to entimate and disclose vnto a fewe persones abrode beeyng desyrouse and hungrie of it. For that same tyme was not yet come, which was reserued for the Apostles whan they shoulde bee replenished with the holy gost, of the whiche Apostles it is sayde in the Psalme of Dauid: Into all the yearthe is theyr sonne gone furth, Psalm. xix. and their wordes into all the endes of the worlde throughout.
All thinges being at the last fully and ordrely executed, as muche as the lawe of Moyses had prescribed for the purificacyon of women late delyuered of childe: they returned into Bethleem, where the chylde was borne. But whan king Herode beeyng doone to wete by the Magians, that there was a newe king of the people of Israell borne, had commaunded all the infantes to bee flayne, as many as within two yeres daye, next afore passed, had bene borne in Bethleem, and in all the circuite of the same lordeship or countie: Ioseph being aduertised and warned in his slepe so to doe, conueighed awaye prieuelye bothe the childe and the mother that bore it,Into Galilee to theyr owne citie Nazareth. into Egipte, and there made their abode vntill the death of the wieked kyng. That thyng done, they eftesons returned at the warnyng of an aungell, not into Bethleem, leste some occasyon of shewing ferther crueltie mighte perchaunce thereby haue bene geuen to the sonne of Herode (who had at that tyme succeded his father, in a porcion of his kyngdome) but they returned into the countreye of Galyle, vnto the cytye of Nazareth,And ye child grewe. &c. where the babe was firste conceyued in hys mothers woumbe. For his minde was to liue in a corner out of the way for a time: and in dede keping himselfe in the poore citie of Nazareth▪ it was an easy thing for him to beguile the crueltie of them that dredde the arising of a newe king. And thus hitherto that same oure heauenly soueraigne lorde and prince, who had for oure sakes adbassed and humbled hymselfe downe euen to swadlyng cloutes, to the cradle, to crying in his swathing bandes as other children doe, & to the strengthlesse babehoode of the bodye, was preached and declared to the worlde by the onelye testymonie of other folkes talkyng. But hys age by litle and litle growing vp, dyd from tyme to tyme encrease the bygnesse of hys stature, and the [Page xxxvii] strength of his body: in whiche body as in a tabernacle, there clearely appered a certayn wonderful towardnesse and natural inclinacion to vertue, euidently declaring that somewhat there was in him, more then a man. The strength also of the spirite continuallye encreased in hym, daylye more and more shewing it selfe foorthe in hys countenaunce, in hys passe, in hys talke, and in hys doinges: in all whiche, there was not so muche as any one poincte, but it was euen full of the spiryte of myldenesse and humylytie, of chastytie, of amyablenesse, and of godlye zeale. For he was nothyng subiecte to those vices, whiche the yeres of childehood is commonly woonte to bee encoumbred with: that is to wete,And was filled with wisedome. fondenesse of speaking, and doyng thinges, wantonnesse, inconstauncie, and foly: but the heauenlye wysedome wherwith he was replenyshed, not tarying for the yeres and age that discrecion oughte to bee in, dyd euen than already in such wise shewe it selfe, that wheras he was afore commended, and set furthe by the testimony of others, nowe by his owne vertues and giftes of grace (being suche as fewe other men had,) he was made bothe wonderful to all persones, and also worthy to be loued. Wisedome, holynesse, perfeccyon of liuing, ripenesse of discression, being in hym suche and so greate as cannot in any other man of right aunciente yeres be founde, made him wondrefull vnto all men: and the delectable swetenesse of his conuersacyon, his ientle familiare facyon towardes all folkes, and hys humble softenesse, made hym vnto all men am [...]able. Neyther was the fauoure that men dyd beare hym, fauoure of the common sorte, or for a lytle season, suche as that same age of chyldehoode doeth ofte tymes gather through humayne qualities, (as in exaumple, for the respect of beautie and welfauourednesse, or otherwise for aptitude and quickenesse of taking that is taught them, whiche is in some chyldren beefore theyr time) but in hym there shined a certayne godlye and wondrefull grace, mightily drawing all men to the loue of hys vertuousenesse.
And although Nazareth was somewhat ferre in dystaunce from Hierusalem, yet neuerthelesse the parentes of Iesus beeyng folkes of muche deuocion, wente thither euery yere once, and that was at the festiuall daye of Estur, whiche feaste was emong the Iewes kepte highe and holy with al possible deuocion and solemnitie. And this was the daye, at whiche that same lambe not knowing any manier spotte of synne, was marked and appoynted to be offred vp in sacrifice at his due tyme. The chylde also beeyng vnder the guydyng of his mother, and his fosterfather, euen than as younge as he was, accustomed himselfe to deuout seruing of god, for our ensaumple: putting all fathers and mothers in remembraūce of theyr dueties, who are bounde to restreigne theyr children that are come of them, from all wantonnesse euen at the first daye, yes euen in theyr veraye cradles, and the same to enure to holye conuersacion and [Page] to earneste applying of true godlynesse, whyle theyr age is yet tender, and theyr naturall disposicion yet ientle, softe, and plyaunte vnto all manier traynyng in vertue. The childe Iesus neded not the scoolyng or ordreyng of anye other persone: but it was an exaumple ordeyned for other parentes, howe to bryng vp theyr chyldren chastelye and vertuouslye: and also a fourme or trade shewed vnto all young chyldren, how they oughte to vse themselues obedient to theyr parentes,And whan he was twelue yeres olde, they wente vp to Hierusalem. whan they are by the same exhorted and aduertysed to thynges that are holye and godlye. But whan hys chyldehood by reason of a more noumber of yeres, was nowe growen to a litle more strength, and begoon to drawe wel towardes the stature of a younge strieplyng, he beeyng of the full age of twelue yeres olde, and hys patentes, accordyng to the auncyente custome had gone to Hierusalem at the day of Estur, and the chylde awaytyng on them in theyr compaygny: as soone as al thinges were finyshed that to the solemne obseruyng of that feaste dyd appertayne, and the dayes throughlye expired, in whiche due attendaunce muste bee geuen to the dyuyne seruice in the temple: whereas his mother and Ioseph were returned homewarde towarde Nazareth,The childe Iesus abode still in Hierusalē. the childe Iesus remayned styll at Hierusalem: euen than beefore his full age, shewing hymselfe glad and ready to accomplyshe the commaundemētes and message of his father, for the doyng wherof he had bene sent into the worlde. But hys parentes knewe nothyng of hys tarying behynde. But whan they sawe that he came not home agayne to Nazareth, they accordyng to the common rate of care that other parentes take for theyr children, greatly mused and wondred, what had befallen. And in dede at the firste, they demed that he had hanged on the compaignye of some of his felowes and kinsfolkes, and by reason therof had bene the slacker in cumming. They geat them therefore backe agayn euen the same way that they had come, to the mountenaūc [...] in manyer of one whole dayes iourneye, makyng searche for hym emonge theyr acquayntaunce and kinsfolkes, in coumpany of whome suche litle chyldren are often times woonte to make taryaunce and lyngeryng, because the affeccionate desire of theyr kinsfolke, or alliaunce, doth commonlye kepe them backe and maketh them to tary.And whan they found him not they wente &c. But emongst al these, was Iesus not found, who taughte men euen than alreadye as young as he was, that suche an one as is willing to take vpon hym the profession and teachyng of heauenlye doctrine, muste renounce and clearelye forsake all worldlye or carnall affeccyons bothe of father and mother and also of kinsfolkes. Theyr hope therfore beyng beguyled in sekyng Iesus here emong hys kynsfolkes,And it fortuned that after three dayes they founde him in the temple. &c. nowe that carefulnesse for theyr childe did somewhat more earnestely pricke & vexe theyr stomackes (as in tender parentes it wil doe) backe they wente agayn to Hierusalem, deming and supposing it to bee possyble enoughe, that he had there remayned styll in the house of some frende or acquayntaunce of theyrs. But whan the chylde was in vayne sought here also emong theyr acquayntaunce and kynsfolkes: after three dayes space, it chaunced, that hys parentes whan they had no suche hope at all, founde hym in the temple, not ydle, nor playing thys or that childishe toye: but sitting still in the middes emong the doctours, whome he being but a childe, did by course bothe heare teachyng, and also did appose, and being by course opposed of them agayne, did make aunswere: not for that it was nedefull for hym to demaunde of any mortall creature what to learne: but to the ende that by wisely ministring his opposicions, he might rightely enstructe and teache them, that professed the perfecte knowelage of the lawe, [Page xxxviii] wheras in dede they knew not the strength, the pith, and the effecte of the law [...] and all vnder one, enflamyng vs vnto an earneste zeale to take good instytucyons: and also geuyng a good lesson, that no age is ouer younge or ouer soone putte to the learnyng of suche thynges, as maye auayle or serue towardes godlye perfeccion. For some artes and occupacyons there bee whiche euerye age is not apte, but ouer young, to learne: onely deuocyon and godlynesse is to bee learned by and by from the cradle, and the earneste dilygence in applying the same, not to bee slacked or releassed at any tyme vntyll the veraye laste daye of a mannes lyfe. For there is in it higher degrees and hygher to growe vnto,And al that hearde him were astouned at his vnderstanding and aunswers. as long as a mannes life dooeth endure. And as for Iesus, although he were vnknowen bothe to the doctoures and also to the people that stode about, yet did he make them all to merueyle at hym, that beyng a chylde of a smal age, and stature, he coulde in his sayinges & aunswers shewe furth a certayne woonderfull wysedome: yea and ferre excedyng the wysdome of sage olde menne. They sawe the age of his bodye to bee tender, and ferre vnrype to haue any great wisedome, and they hearde a young chylde with singular humilitie and sobrenesse, vttering furth and speakyng such thinges, as the great doctoures of auncyente yeres, and they that semed now to be as high in wisedome as any menne myghte bee, thoughte not tedyouse to learne. And yet all the while there was in hym no pryde ne haultenesse, there was in hym no malapertenesse of cockyng or geuyng tauntes, there was in hym no mannier hosting or vaūnting of himselfe, which vices are not wont to lacke in boyes whose wittes are rype beefore theyr tyme. But he woulde question with them, as one desyrouse and fayne to learne: and beyng demaunded anye questyon, he woulde aunswere with all possible sobrenesse, yea and also with most excellent wisedome. And on thys mannier taughte he them without anye spyce or semblaunce of arrogancie, that is to saye, of presumpteouse takyng of autoritie vpon hym. And by these thynges it came to passe, that as well the doctoures with whome he disputed, as also the partyes that stode rounde about & were witnesses of the same disputacion, were veraye muche astouned, not onely for respect of the chyldes wisedome, (being suche as had not afore bene hearde of,) whiche he in demaundyng any questyon, and in shapyng any aunswere, dyd playnely declare: but also for the [...]re and syngulare sobrenesse of his countenaunce, of hys gesture, and of hys tongue, whiche thynges gaue a more ferther grace of acceptacyon vnto hys vnderstandyng. And yet is not thys poyncte neyther withoute a fruictfull mysterye, that Iesus, who coulde not with any seking be founde emong his familiare acquaintaunce & kynsfolkes after the fleshe, was sodaynelye founde by chaunce at Hierusalem within the temple. For the sayde citie of Hierusalem, being of greate name and fame, (by reason that the worlde had conceyued an opinyon, that god was serued there beste of all places,) did represent aswell the churche militaunte on yearthe, as also triumphaunte in heauen. For this same Hierusalem is our countrey that we make all our sighyng to bee at, forasmuche as we dooe well vnderstande that here in thys transytorye worlde, we lyue but as it were in a place of exile or banyshemente, not hauing a citie wherin to dwell for euer. Whersoeuer therefore all goeth by carnall affeccyons of manne, wheresoeuer the earneste studie of the minde is applyed vnto such thynges as perish and dye with this worlde, in suche a place neyther is Hierusalem (whiche Hebrue woorde is to say in Englishe, the sighte of peace,) neither a temple dedicated to the Lorde. [Page] And therefore is not Iesus in any suche place to bee soughte, who is altogether heauenlye. But wheresoeuer is a brest and an herte, whiche despyseth tho thinges that pertaine to the carnalytie of fleashe and bloude, and panteth for haste that he maketh towarde that same blessed tranquilitie and quietnesse of mynde, whiche the bounteouse goodnesse of god dooeth through the faythe of the ghospell assure and warraunte euen here in this presente life, and maketh perfecte in the heauenlye Hierusalem aboue, in suche a place is Hierusalem: in suche a place is the temple that Iesus is delited with: in suche a place there is bothe propounyng of questyons and aunsweryng enterchaungeablye, not concerning howe a rounde circle maye be made iust fower square, not of that whiche in Aristotles philosophie is called Ma [...]eria prima, (as if ye shoulde say in Englishe the first originall stuffe wherof and out of whiche all thinges in the worlde are produced and made) nor of that that the same Aristotle and other doe call primum mobile (whereby they meane hym that gouerneth the worlde, and rolleth the skye aboute without begynning or ending, not naming it god but estemyng it to bee some other naturall thyng of it selfe) of all whiche thynges a manne may be ignoraunt, and yet come to heauen well enough: but in suche place as we speake of, the opposycyons and aunsweres are concernyng the knowlage of holy scripture, by the which god sheweth vnto vs, the way wherby we may attayne euerlasting saluacion. In suche a place are slayne hostes and sacrifices moste acceptable vnto god, that is to wete, carnall luste, enuie, wrathe, desire of worldely auauncemente, and auarice. In suche a place there is with all godlye peticyons and with pure prayers, contynuall burnyng of swete sauoures and incence to the moste hyghe contentacyon and pleasyng of god. It is therfore the parte of euery body to see and prouyde that he haue Hierusalem within hys owne breste, and that he there make readye a temple mete for the holy ghoste, to the ende that he may bee woorthy to haue Iesus to his geaste, ‘The texte. And whan they sawe him, they merueiled. And his mother sayde vnto hym: Sonne why hast thou thus deite with vs? Beholde, thy father and I haue soughte thee sorowyng. And he sayd vnto them: howe is it that ye sought me? Wist ye not that I must goe aboute my fathers businesse? And they vnderstoode not that saying whiche he spake vnto them. And he went downe with them, and came to Nazareth, and was obediente vnto them. But hys mother kepte all these sayinges together in her hearte. And Iesus prospered in wisedome, age, and in fauoure, with god and men.’
And beholde, euen in the meane tyme whyle the sayd merueilouse chylde Iesus doeth with this foundacion and entreing make a preparatiue to the executing of the heauenlye businesse of restoring mankinde to saluacion, whiche to doe he was come downe from heauen: hys father and mother commeth sodaynely in place, to whome the mystery of gods intente and purpose was not yet fully knowen. There was yet still remaynyng in them, some litle spyece of humayne affeccion, although they had with a naturall louing carefulnesse, soughte aboute for the chylde. And Ioseph for hys parte holdeth hys peace, who knew veray wel in his consciēce, that he had no right ne title to the childe that hys spoused wyfe had borne:Sōne▪ why hast thou thus delt with vs? but the mother, as she thoughte she mighte well doe by autoritie, maketh halfe a querele to hym: Sonne, sayeth she, why dooe ye handle vs after suche sorte as thys? why dyd ye prieuelye steale away from vs? loe, your father and I beyng nowe by the space of two or three daies in greate care and heauynesse, haue bene seeking all about for you, fearing on [Page xxxix] your behalfe the daungier and peryll of all suche misaduentures, as the naturall tendernesse of parentes dooeth commonlye vse to feare the chauncyng of, vnto theyr children that they loue,And he said vnto them: howe is it yt ye soughte me? whan they bee absente from them. To these wordes of Marie, whiche had proceded of an affeccyon in dede right tendre & naturall, but yet somewhat humayne and worldelye (for respecte whereof it was not conueniente to interrupte or breake the godlye talke, that was than in hande) Iesus aunswered halfe roughelye: not that he was in anye fume or indignacion with hys parentes, but to shewe, that in the affayres of the ghospell, (which to doe he was sente of hys heauenly father,) no mannier autoritie of any man (what euer he be) ought to haue place. The auctorytie of parentes ouer their children hathe certayn due lymytes and boundes howe ferre it maye extende, whiche autoritye it is lawefull and also necessarye to renounce and vtterly forsake, as often as any matier of eternal saluacion commeth in place. For mete it is, that thynges worldelye geue place vnto godlye thynges, and that the respecte and regarde of God (to whome we are bounden debtoures aswell of bodye as of soule, and of whose bounteouse lyberalytie we looke for the inherytaunce of the lyfe euerlastyng,) be aboue them, of whome after the fleshe we are borne and broughte vp, to succede them, but in some porcyon of good and substaunce worldely. In dede greatly bounden we are euen to oure parentes too: but a greate deale more are we bounde to god, to whome we are bounde euen that euer we had any fathers or mothers at all. So lykewyse at an other time after this, he made an aunswere not all of the ientyleste manyer vnto hys mother, whan she at a mariage spake vnto hym, and moued hym of some wyne for the feaste, and dydde with a certayne autory [...]ie, because she was his mother,Luc. viii. Math. xii. Matt. iii. require hym to shewe a miracle, wheras miracles were not to bee shewed but to the glory of hys heauenlye father. So dyd he also at an other tyme more snappy shelye make aunswere vnto them, that from preachyng the gospell, called him furth of the throng & presse of the people, in the name of his mother & of his kynsfolkes. But the aunswere that he made at thys tyme, was in manier and fourme here folowyng. What was the cause (ꝙ he) why ye dyd with suche pensyfe carefulnesse seeke aboute for me? dyd ye not remember in your myndes that I muste nedes bee aboute my fathers businesse,Wist ye not that I must goe aboute my fathers businesse. as often as he calleth me to the office and function appoyncted vnto me? But what thyng these wordes of Iesus myghte meane, his parentes dyd not euen veraye well vnderstande. For it expressed in hym a certayne excellencie aboue the common rate of a man, especially at suche a tender age of childehood. And albeit that of a likelyhod of thinges that had afore passed, they loked for no common trade, ne yet no meane thing at the handes of theyr chylde: yet for all that dyd they not fully and throughly vnderstande the highe excellencye and maiestie of the power of god,And they vnderstoode not that saiyng whiche he spake vnto them. they didde not yet perfectely knowe by what woonderfull dryfte and conueyghaunce, god the father had determyned to redeme mankynde by his owne sonne. They hearde in these woordes of Iesus, a namyng of his father, where as they veray surely knewe that he had no father in thys worlde on yearth: they heare him speake of his fathers affayres & businesse, of whiche affayres he had neuer spoken worde ne made mencion to them afore that day. But they, thoughe they were the parentes, are all hushte, and speake not a worde, but doe reuerently take the woordes whiche they vnderstode not. And Iesus seeing thys, humbled hymselfe and shewed hymselfe obedyente to his mother & to Ioseph his foster father: not that he oughed vnto thē any duttie [Page] of obedyence, but of hys owne goodnesse he submytted hymselfe for a season to theyr weakenesse, to bee ruled and ordred by them: and therewithall he also gaue vnto all chyldren a fourme and an exaumple, with what earneste endeuoure and with what greate reuerence, they oughte to bee at theyr parentes commaundemente: forasmuche as the chylde Iesus, who oughed no seruice ne obedience to any bodye, sauyng onely to hys heauenlye father, dyd in suche wise obeye a father that was but counterfey [...]te and hys mother that bore hym withoute any harme or dyspleasure of empayryng her chastytie and maydenhood thereby. Thus did the Lorde Iesus thinke it good, in suche wise to temper all hys sayinges and doynges: that nowe he woulde shewe furthe, (as ye woulde saye,) certayne lytle sparkes of hys godlye power: and an other tyme agayne would he humble hymselfe to the lowe degree of a man, poorely borne into this worlde. Uerayly his so doyng was expediente for vs, to the ende that it myght by all mannyer wayes be perswaded vnto mankinde, the veritie and true substaunce bothe of the dyuyne nature and of the nature of manne, to bee coupled together in hys one persone. The feloweshyppe of a nature beeyng common both to him and vs, did greatly make for the purchasing of loue. We doe more earnestly and also more fruictfully loue thinges that be nere to oure owne nature and family are to deale with: euen by the olde prouerbe, whiche sayeth: that lyke will euermore vnto lyke. But as for puttyng oure affiaunce and truste, we dooe more safely put it in god, who, (forasmuche as lye he cannot and is of power all thinges to dooe,) may in no manyer wise bee doubted of, but that he wyll perfourme whatsoeuer he dooeth promyse. And in dede oure loue towardes Christe doeth firste spryng vp of the cousynage and lykenesse of oure nature: but from these beginninges it groweth better and better to the loue of thynges beyng hygher aboue vs. For lyke as the common sorte of menne, is at the firste begynnyng by the onely seeyng of the beautie of ones bodye, enflamed and sette on fyer, to beare hys good wyll to the partye, and shortely after, whan by kepyng of coumpanye and by talkyng wyth the same partye, the good qualytyes of a more beautyfull mynde and soule lying hydden in hys beautifull bodye, are once throughelye perceyued, they begynne more truelye and also more ardentelye to bee in loue with the thyng that they see not, then with the thyng that they see: euen so the feloweshyppe and equalitye of oure humayne nature in hym, was vnto vs, as ye woulde saye, a lure to the conceyuyng of loue towardes the Lorde Iesus, but from thys loue we growe vp more hygher to the loue of hys diuyne power, and of hys godhede. Therfore whether he humble himselfe down to oure weakenesse, or els mounteth vp to his owne hyghnesse aboue, he busilye attendeth the labouryng and working of oure health and saluacion. So than Iesus wente from the temple and from Hierusalem: and obeying the gouernaunce of his parētes, returned home agayne to Nazareth. Let chyldren & yong strieplinges whan they heare this, be ashamed, as many as make lyghte at the good lessons and counsayles of theyr parentes exhortyng them to honest wayes, seeyng that Iesus dyd for a space leaue of from dooyng hys fathers busynesse, because he woulde not shewe any exaumple of a disobedyent sonne. Let the priuate commoners and parisheners blushe, that vse to rebell agaynste theyr godlye pastoures, beyng theyr spirituall fathers: seeing that Iesus being the greater in dygnytie, was contente to bee ordred by his inferiours, and beyng God, submytted hymselfe to the gouernaunce of creatures mortal. But the mother agayne on her parte, [Page xl] forasmuche as she perceyued and founde a certayne power of the goddeheade to glittre and shewe furthe in hym,But hys mother kept al these sayynges together in her herte. was well contente to folowe the minde and ordering of her sonne: and being myndefull of her owne wise and discrete sobrenesse, dyd as yet make no blabbyng out abrode of any thing (as other weomen vse to bee full of clatteryng and bablyng) ne take vpon her to geue anye sentence or iudgement vpon these matiers, whiche she did rather merueyle at, then vnderstande the misterie of it, what it mente: but all that euer had chaunced from the begynnyng aboute or concernyng the chylde, and all that euer was by him sayde or dooen, she gathered and conferred altogether, and layde it vp safe in her breste: coniecturyng and castyng of these wonderfull begynninges, what ende of all mattyers was lyke to ensue. Neyther dyd she leaue any one poyncte vnmarked, to the ende that she myghte afterwarde with the more perfecte truethe and assuraunce, make reporte of all thynges vnto the dyscyples, that shoulde in tyme cummyng preache the lyfe of Iesus all the worlde throughoute. In the meane whyle Iesus beeyng yet hitherto knowen but vnto fewe folkes, continued dwelling in ye poore citie of Nazareth, liuing (as ye myghte saye) vnder the gouernaunce of hys parentes, vntyll the tyme shoulde come, that was sette of hys father, in whiche he shoulde with myracles and with preaching, shewe furth himselfe abrode vnto the worlde: geuing to vs in the meane while a lesson by his owne exaumple, that no man shoulde vnaduisedly and vndyscretely, or els out of tyme and wythoute due occasyon come rushing in, or make presse to take in hande thoffice of preaching the gospell, before that he doe through sufficyente groweth of yeres, throughe vnculpable behauyoure, throughe due learnyng and knowleage in holy scriptures, and through Goddes vocacyon, gather vnto hymselfe a good autoritie to become a teacher.And Iesus prospered in wisedome and age. For Iesus vntyll he was in mannier full thirtie yeres of age, neuer did anye very notable acte, sauyng that aboue the rate of other mortall men, like as he grewe and prospered in stature of bodye, in strengthe, and groweth of yeres: so did that same heauenly wisedome styll more and more plenteouslye shewe furthe it selfe in hym, and so dyd his other manyfolde gyftes of grace also, throughe whiche, lyke as he was moste highlye accepted with god, so did he dayly more and more growe in fauoure and estimacion with menne: an vnlyke manne veraylye and of a muche contrarie sorte vnto the Scribes and Phariseis, who by a counterfeite pretence of holynesse and of wysedome, vsed to sette out themselues to the iyes of menne, whereas in the syghte of god they were as full as they myghte swarme of all filthe and vnclenesse of vyce. Neyther was it onely auayleable to the saluacyon of mankynde, (who was to be redemed by a straunge conueyghaunce, and suche as the lyke hadde not beene hearde of afore,) but also to the good instruccyon and traynyng of oure lyfe, that Iesus did by litle and litle, and by certayne degrees, shewe furth to the knowledge of men, hys heauenly giftes of grace that he was most aboundauntly replenished withall. For that thing verayly he dyd to geue vs a lesson that from those first preceptes and rules of righteousenesse, (which we ought, euen streight way while we be young cradle children, to drinke in,) we should with continuall going forwarde vncessauntly, doe al oure possible endeuoure to atteygne vnto thinges of more and more perfeccyon. For lyke as the bodye hath his degrees of growing bigger and bigger to the full rate of his stature, and to hys full strengthe, that is to were, shootyng vp firste from infancie or babehood to the stature of a young strieplyng: from the stature of a striepling [Page] to the degree of a yong man: from the degree of youthe, to the full perfeccyon of mannes state: euen so hath godlynesse hys degrees of encreasing, vntyll we may be full growen vp to the perfecte substauncyall strengthe of the fulnesse of Christe.And in fauour with god & man. For Chryste groweth bygger and bygger in vs, and shooteth vp more and more to mannes state, whan we from the fyrste enstruccyons and articles of the fayth doe encroche forwarde to a more depe hydden wisedom of the scripture of God: whan we forsake the milke of the fleashe, and begin to haue a stomake or appetyte to the sounde and stronge meate of the spiryte: when we leaue the vnsauerye letter, and thirste the mystycall sence and meaning: whan we nothyng esteme ne regarde thynges yearthly, but mounte vp and take our flight to thinges celestiall. For it is euen playne settyng the cart before the horses, yf the body shall by the course of nature growe from tyme to tyme forewarde to better and beter, and the soule shall by oure sluggyshenesse continually renne headlong backewarde to wurse and wurse. For thus do we see it commonly come to passe. Big laddes and strieplynges grow quite awaye from the purenes of babehood to boyishe wantonnesse, the youth than againe groweth forewarde a pace to brabling in the lawe, and to making of affrayes, manstate emendeth to ambicion and couetise. And so cummeth it to passe, that euery manne the nerer that he draweth to the state of age, so muche the ferther goeth he backewarde from innocence liuyng. But such persons as haue once put on Christe on theyr backes, oughte according to the exaumple of the same Christe, with all theyr strengthe to heaue forewarde vnto better and better: to the ende that they maye bothe with the pure clenesse of the soule make themselues acceptable in the syghte of God: and also by the vncorruptnesse of theyr liuing, geat themselues an honest fame and reporte emong men.
¶ The .iii. Chapter.
THou haste hearde, good Theophilus, with what begynnynges bothe Iohn the forerenner, and also the lorde Iesus made a way, and a preparatife vnto the office of preaching the gospel. Nowe heare by what meanes, and with what successe they enterprised, and entred the mattyer, to the ende that thou mayest well vnderstande, that nothing was doen by happe or casualtie, ne through mannes wisdome, but euery whit by the prouidence of god, tempreing and ordreyng hys owne mattyer after a newe manier of facion of hys owne. For nowe was the tyme already come, that the heauenly [Page xli] kingdom beyng reuealed and published, the worldly kingdom shoulde abate and decaye: the spirituall priestehood beyng disclosed, the shadowie priestehood, (wherin the Iewes had vntill that time made many glorious vaūtes and braggues of themselfes) shoulde vanishe cleane away. Ceasar the emperour of Rome surnamed Augustus, had now ended his life, by whose proclamaciō the whole world had afore been surueied, and the names of euerye bodye within the empire registred in bokes, and in the tyme of his reygne Iesus Christ was borne. Wicked Herode also was now deceassed, who had sought Iesꝰ being an infant for to haue slain him. And Archelaus Herodes sonne for his behauiour ouermuche resēblyng his fathers wicked prankes, was exiled frō his kingdom into an other coūtrey. Tiberius Cesar had succeded Augustus in ye empire. And in the fiftenth yere of his reigne, Poncius Pilate a Romain was president of Iewry. And Herode ye brother of Archelaus by the eleccion and apointment of the said Tiberius the emperour, had Galilee allotted vnto him. Philip had the rule & gouernaunce of that part of Syria, whiche is called Ituria: and it was called also Tra [...]honitis, of the roughnesse of the mountains, because ye countrey is full of vphilles & dounhilles, and almost no part of it euen or plain chaumpian grounde. For it goeth al alongst in hilles & dales frō Libanus, & frō ye moūtains of Idumea, vnto ye west coaste of Syria. Thā moreouer ye part yt is called Abilena, (of Abila the principall citie of the same region,) was by assignement cum to the hādes of Lisanias for his porciō, who afterward chaunged the name therof, & called it Lysaniō. For Augustus in his time, because he would sōwhat breake & enfeble the puissaunt force of that kingdō, had made a diuisiō of it, & distributed it amōg foure brethren, Herode, Philip, Antipater, & Lysanias, which therfore were called Tetrarches, that is to say in English, the foure princes or the foure head rulers. For the name of a kyng was long afore abolished by a lawe of the Romaines, who woulde haue no kynges. And this was a token or rather a figure that the kingdom of the Iewes should shortly after vanishe awaye accordyng to the prophecie. But the holyest parte of Iewrye (wherin Hierusalem and the temple stoode, and in whiche the lord of al was borne,) one Ponce Pilate a Romain, had the administracion & gouernaunce of: beeyng as it were a figure plainly betokenyng euen by the verye case and thing as it stode, that the Gentiles should breake into the kingdom of heauē, which the Iewes would reiect and vtterly despise. Likewise the priesthode as a thyng that should soone after ceasse and haue an ende, wente wandrynge & shifting from one to an other out of due ordre, and was bought, and solde, and made euē a market mater, wherin at that time two notable vngodly mē, Annas, and Caiphas had the highest and the chefest roumes. Emiddes these matters of diuiding & mangleyng the countrey into sundry rewlers handes, and in the middes of this very troublesome state of thinges emonge the Iewes, the kingdome of heauen, and a new priesthode sprang vp, wherof Iohn the soonne of Zacharie was chosen and specially appoynted to bee an open preacher and proclaymer. This Iohn before laye hydden emong ye wylde beastes, and passed a life of wonderfull streightnesse, cladde with a Camels skīne, girt with a belt of a rough leather thong, feeding vpō wild honey and grashoppers of that countrey, not so muche as tasting any wyne or stronge drinke, to the entent he might be a mete preacher of repētaūce: & might teache [Page] the people by his life, before he should teache them by his wordes: & might be clere without al crimes himself, who should so frely reproue the faultes & transgressions of other mē: but now beyng inspired with the holy ghost, & admonished by ye same, he came out of the dennes of wildernes, & gat him not into the tēple, which place was reserued vnto Christ, but into al those quarters & coastes,And he cam into all the costes about Iordan. &c. which lye about the riuer Iordane, to the end that he mighte haue the more plēty of water for such as shuld be baptised. And he preached that the kingdom of heauē was at hād, exhorting that the people should prepare thēselfes to the saluaciō, (which approched) thorough repentaunce of their former liues, & that with the baptisme of water (which he in his persō gaue, being but as a foregoer & a messēger of Christ) they should make them selfes mete for the baptisme of ye spirit, whiche spirit he should geue, whose cūming approched. These thinges were thā doen by inspiracion of the holy ghost, who lōg before had prophecied the same by the mouth of Esai ye prophet. For in this maner speaketh he of Iohns preaching. The voice of a crier in ye wildernes, the lord approcheth, prepare his waies, make his pathes streight, ieste being offēded wt the vntoward crokednes of your condiciōs & behauiour, he spedily stert backe away frō you. He cūmeth to al, al must goe forth to mete him. All thinges must be made plain and euē. Euery valey shal be filled vp, & euery mountain and hill shalbe brought doun and made flatte. They whiche wer high emong mē, because they were in a great opinion and estimacion of righteousnes, or wisedom, shal abate their stately and proude coūtenaunce that they may be hable & apte to receiue the righteousnesse, and wisedom of God: & they which as idiotes or mē of no knowlage ne regard, & as sinners, wer out of al reputaciō, vtterly despised as abiectes amōg mē, shall sodainly through their obedience to the ghospell, be reysed vp vnto the felowshyp and communion of the kyngdome of heauen: Suche thinges also as tofore wer warped & writhed sundry waies, & stoode all croked, shal in a moment be made euen & streight again wt the squiere of the ghospel: & where places wer rough by reason of the thornes of manifold vices, and naughtie desires and lustes, they shall nowe be made verye smooth, and plain wayes. For by and in suche mindes dooeth the lorde loue to walke. And to suche extreme contraries shal the courses of all thynges at the cummyng of hym bee chaunged. They that were in despaire shall be set vp in coumforte and hope again. Suche as trusted in themselfes, not caryng for any other healper or saueour, shalbe cast away and perish, vnpossible to be recouered again. Thei that were before tymes esteemed and reputed for wyse, shal become fooles: and suche as were accoumpted for fooles, shall bee endued with the gyft of heauenly wysedome. They whiche to fore were idolatres, shall becum true seruers and wurshippers of the lyuyng God: and they whiche in outwarde semblaunce appered to be true wurshippers of God, shalbe found idolatres. Those that before were wrathefull, shall bee quiete of mynde and beneficiall to others: and suche as serued the lustes of concupiscence and lecherie before, shal now loue and enbrace all chastitie. They whiche before were pollers and catchers away of mens gooddes, shal now frely without sparynge geue awaye of their owne. To this manne therfore that shall make suche an alteracion and chaunge of thynges, prepare your selues. The lorde wyll euen within a litell whyle be here present in this world: & not only ye Iewes [Page xlii] shall see hym, but all the nacions of the whole worlde shal with the iyes of faith beholde him that is the autour and geuer of saluacion: by and through whom, God maketh a free offer of the blisse of heauen, vnto all such persons as through godly promptnesse and readinesse to beleue, and through correccion and amēdment of their former lyues, shal receiue hym whan he cūmeth.
All this had Esai so many hundred yeres before prophecied of Iohn: & nothing there was, but in the end it came to passe, and proued agreable vnto the prophecie in euery behalf, and in euery pointe. For at Iohns preachynge, a great multitude of people leauing their houses (and declaryng by the same their doing as plainly as if they had spoken it in wordes, that who so ernestly mindeth or desireth to attain to saluacion, must doe away and forsake the carnall affeccions that he hath at home in the house of his herte,) did by heapes resort vnto the shore of fluime Iordane, that they mighte be diepped in water by him: not that Iohn was a forgeuer of sinnes, or could so doe: but because that he with this begīnyng and preamble, did prepare folkes hertes and mindes vnto the redēpcion and saluacion that was cūming. For a good great part and towardnes of health it is, to acknowlage ones self to be sick: and a great auauntage and foredele towardes recouerie hath that persone, whiche is apte and willyng to take that maye bee a remedye for his disease. And forasmuche as the first steppe and degree to amendment springeth oute of the feare of god,And he said to the people. &c. (so that we first feare the iuste punishment at the handes of the righteous auenger, & than loue the liberalitie of so boūteous a lord,) Iohn cryed out with a great boldnes and plainnesse against ye proude Phariseis, and Scribes, who tofore had euer sticked fast & contynued in the steppes of their wicked fathers, and through the false persuasion of righteousenes wer puffed vp in pride, though they wer strōg enemies vnto true religion, setting other mē at naught, and standing highly in their owne conceytes, for none other cause so muche, as for the respect that they wer descended of Abraham, by the lynage and discent of the fleshe, as thoughe God esteemed men after their kinred or linage, and not rather accordyng to the vertues and godly qualities of their mindes. O ye generacion of vipers (saith he) moste vicious and corrupte children, descended of moste vicious and corrupt auncestrie: whereby haue ye perceiued and foūd out that the vengeaunce of god hangeth ouer you, vnlesse ye in season amend your liues? What person hathe geuen you any by warnynge or watche woorde to flee from the moste sharpe punishement and scourge of god, whiche shal spare no age, whiche shall pardone no nacion, nor shall shewe fauour to no degree, or estate of men highe or lowe? Lyke as remedie is offered vnto all suche as will yelde themselfes to be cured and healed: so dooeth punishement abide all persones indifferently without excepcion, as many as refuse to amend from their olde naughty behauiour and conuersacion. Why dyd not entier loue towardes god allure you hither before, as well as the feare and dread of punyshemente doeth violently hale you hither nowe at this present? your mindes and hartes are as [Page] yet nothyng chaunged at all. Wherefore yf ye without any feynyng or dissimulacion bee penitent and sory for your wicked life past, chaunge your condicions, & be ye of an other sort of conuersaciō, thē heretofore ye haue been, & declare plainly by your very doinges, that ye are reformed and emended. Ye haue vnto this day hitherto lyke wylde trees, brought forthe the soure & pestilent fruites of euyll workes, that is to wete, pride, wrathfulnesse, auarice, enuie, hypocrisie, & contenciō. Now if ye be in very dede tourned from euil trees into good trees: bryng ye forth good fruites, suche as maye testyfy your hertes to be truly altered into a better frame. It is not here now requisite nor any thing material that ye chaūge your garmētes, or to leaue & take this or that kind of meat, but ye must chaūge the euill lustes of your hertes. This is in very dede the roote of the tree, which roote if it haue a bitter and a venemous sape, thā spring there none but euill fruites out of ye braūches: but contrariwyse if the roote minister & sende vp a pleasaūt & holsome sape to the boughes, than do there grow forth vpon the braunches those fruites of the spirite, that are semely for god, & worthy acceptacion, that is to wete, entier loue instede of hatred: for bitter frouning, godly ioye and lightnes of hert: for discord, peace, for fiercenes, sufferaunce: for snatchyng and polling liberalitie: for lecherousnes, chastitie: for deceitful craftines, simplicitie and plain dealyng: for presūpteous taking vpon him, humble sobrenes: for supersticion, true godlynesse. These are the thynges whiche declare who be the true and vncounterfayted Iewes: these be the thynges that declare who be circumcysed as they ought to be, and who are the verye true chyldren of Abraham in dede, these sacrifices they are, that god is delyted withal.
And begyn not to saye with youre selues: wee haue Abraham to oure father.Now is the lyght at hande, let shadowes passe awaye: the truthe is in place, away with al counterfait hipocrisie: doe away your vayne confydence whiche the fygures of ghostely thynges haue nouryshed in you, and not the thinges selfes: as for exaumple, whan ye say in the way of gloriyng: Hierusalem that holy citie of ours: the lordes tēple, the lordes temple, the lordes tēple: also such figures of thinges as here foloweth, that is to wete, slaughter of bruite beastes in sacrifice: ordeining and solemne halowing of sabboth dayes: obseruyng of newe moones: choice and difference betwene one meate & an other, brode borders vpō vestures (which ye call your philacteries) fastyng and abstinence, with heuinesse & louring of countenaunce: & the resydue of obseruaunces a great manye, whiche eyther the lawe did for a tyme prescribe and apoint as figures of thinges, to be referred to the mynde: or els ye Phariseis haue inuēted for a vain pretense of holines: al these thynges euery one, with circumcision it self, and altogether, shal ceasse and be abolyshed. And suche an one shall from hensfoorth bee esteemed for a Iewe of the right sorte, whatsoeuer he be, that shall confesse and acknowelage him, whose comyng shall now ere long be seen to the world. And suche an one shall bee taken for a man rightly circumcised as he shoulde bee, whosoeuer shall haue an herte pourged through fayth, from all inordinate lustes and desires. Let it therfore no more enter into your hertes to thynke with your selues vaingloriously: It is we that are the heritage, the succession and children of Abrahā, it is we and none els, to whom the inheritaunce of saluacion hathe been promised, the Lorde wyll not forsake vs that are his people. Naye I say vnto you, that like as the wickednesse of your forefathers shalbe nothing preiudiciall [Page xliii] nor hurtful to you, in case ye amend and take better waies: euen so shall the holinesse of your progenitour Abraham nothyng auayle you, yf ye wyll still continue in your olde vngodlinesse. Ye will be caste away, ye will surely bee disherited, ye will vtterly perishe to eternall damnacion, onlesse beeyng conuerted and turned to better life, ye bryng foorthe suche fruites, as maye semely and worthily stand with the ghospell. Neither shall Abraham be destitute of posteritie or succession,God is able of these stones to ceise vy children vnto Abraham. nor god want a people of his own, of whō to bee condignely wurshipped and serued, and to whom to performe the inheritaunce by him promised, though ye should shrinke and fall awaye from him. For this dare I be bolde to auouche and assure vnto you, God is not vnhable, but hath power enough, euen of these stones here, to reise vp chyldrē vnto his frēde Abraham, to whom he promised issue and successiō, like in noumbre to the sandes of the sea, & to the sterres in the skye. In time herafter to cum, the children of Abraham shalbe estemed & accepted, not after the kinred of bloud, but as euery one shall folowe, and resemble Abraham in faith. Abraham shal acknowelage and accepte for his children, euen the Sogdiās, the Gotthyans, and the wylde Scythians, if they embrace Messias: & shall coumpte and repute you for aliens and straunge borne bastardes, onlesse ye turne to the faith & beleue. God hath hitherto shewed paciēce & sufferaūce towardes you, though ye haue but euē so so brought forth ye outward fruites of the lawe, such as they wer: that is to say, sacrifices, vowes, fastīges, washinges, difference of meates: and paryng away of the foreskin in circūcision. But these thinges had no more but superficially an outward apparaunce of religion. And these are but leaues of the tree, detestable afore God, except ye fruites of the spirite bee ioyned therewith. But nowe from hensfoorth shal euery body be estemed according to the true treasures of the hert & the soule euen as they shalbe founde good or euill.
Now is there cum a more streight and precise iudgemente of God: and cum he is,Nowe also is the are layed to the rotes of the trees. that seeth the botome of the depest secretes of the herte. For now is the axe euen ready set hard by ye roote of the tree, that hath so long time been suffered. Abrahās people shalbe hewed away frō the stem therof, & the heathen (so many as in prompte readynes of beleuing shall resemble Abraham) shall be graffed in their places. Moses had no eare geuen vnto him: the prophetes were not harkened vnto, of whome a great many ye slew and put to death: at the voyce of the lawe, ye haue hitherto been of dull and deaf eares: nowe is he cum,Euery tree therfore. &c whose greater there can none be sēt, and after whom there is none to bee loked for. Utter peryshing for euer hangeth ouer the whole nacion of the Israelites▪ except ye repente betime and grow to more goodnesse: For euery tree whiche shall not now bryng foorth the good frute of faith, shalbe felled downe, and cast into the fyer. Meane is there none, nor respect is there none: but either through true godlynes, to make haste vnto euerlastyng saluacion: or not so doyng, remediles and vtterly to be damned for euer.
The common multitude of the Iewes beeyng sore adrade with these terrible, and manacing woordes of Iohn, saied vnto him: If it be so as ye saie, what thynke ye than good for vs to dooe, wherby to auoyde and escape the wrathe of God, and to atteyn saluacion? Now beganne they to waxe sumwhat [Page] curable & toward to be healed, whē they acknowlaged their diseases, and earnestly desyred remedie. Iohn therefore sheweth them a remedye of perfecte strength and efficacie at all assayes. For he calleth them not ne exhorteth them to the sacrifices of beastes, and suche other iudaicall meanes of pourging their sinnes: but vnto the workes of charitie. God is with no sacrifice in the world more sooner pacified, then with beneficiall doyng to our neighbour. God hath no nede of any benefites of oures, but he suffereth it to be rekened as doen to himself, whatsoeuer we bestow vpon our neighbour beyng in necessitie and nede. He that hath two coates (sayeth Iohn) let hym couer his naked brother with the one of thē.He that hathe twoo coates, &c. And he that hath asmuch meate as may suffise for twayne, let him geue halfe therof to an other that is hungrie. With these two exaumples Iohn taught the people of the grosse and blockishe ignoraunt multitude, that the most strongest and effectuall meane to appeace God beyng offended with vs, is, if we by all meanes be frāke and bountiful in doyng good to our neighbour, whatsoeuer thyng he hath nede of: whether it bee apparell, or meate, or drinke, or harbourgh, or ayde & succour against violence, or coumfortable wordes in time of sorow, or doctrine for his instruccion, or good exhortacion and counsayll. And bounden we bee to helpe the present necessitie of our brother, not only with part of those thī ges wherof our selfes haue superfluitie or more then we neede, but also we ought to cut of a litle share of suche thynges, as myghte otherwyse stand vs in good stede for our own vses and occupiyng, as often as our neyghbours necessitie requireth present helpe out of hand. This remedy than it was that was geuen by Iohn to the common multitude, whiche remedie neuertheles serueth for all men indifferently.
Than came also the Publicans, that is to saye, the customers and takers vp of tolles, beeyng semblably stryken with great feare of Iohns preachyng, whereas otherwise they were a kynde of people geuen to pollyng, & rauine, and getting all that they might for their owne singuler aduauntage, and lucre, with all others mennes losse and dammage, and hinderaunce, mē nothīg passyng on religion or on the feare of God, but more ready to obey the commaundementes of worldly princes, then the preceptes of God: whiche sorte of men, where as they haue an euyll name among all nacions, and bee commonly ill spoken of, yet among the Iewes they wer specially aboue al other sortes of men abhorred and repu [...]ed abominable. And yet ye sore sharpe preachyng of Iohn had stryken suche an horrible great feare into theym all, that euen they too, as euill as they were, came to Iohn, requiryng baptisme, and desiring to learne how and what way thei might appeace the wrath of god. And Iohn ye true foregoer & messenger of him, who would driue back or put away no man (were he neuer so muche spotted or defiled with sinne) made a soft and a ientle aunswer euen to Publicans also: yf ye cannot yet (saith he) fynde in your hertes to geue out to the poore & nedye sum parte of that that is your propre own: yet at lestwise make ye this one steppe towardes a better life, that frō hensforth ye holde your handes from pollyng and catchynge awaye the goodes of other men. Ye haue an annuall stipende and an ordynary fee of Cesar: and it is rated out vnto you by a playne rule, howe muche or [Page xliiii] litle ye ought to require of the people for any duetie.
After the Publicans, came souldiers also, an vnruelye and an vngodlye kynde of people, hauyng no regarde ne care of any lawes, heady and hastye to do wrong, and felowes that vsed to sell their life and solle for money, setting al their delite & felicitie in catching and robbing frō other mē, fierce and presumteous through ouermuche libertie and sufferaunce. Neuertheles the feare of Gods vengeance fell vpon these mē too, and therfore they also came to Iohn. They acknowlaged their wicked state of soldiership (as they vsed it,) they desire baptisme, and require moreouer to be enfourmed, what possible meanes they might make, to haue god appeaced to wardes thē. It was surely in this kynde of men a great point of furtheraunce towardes healthe, that they would acknowelage their dysease, and were pricked with desire of a better life. Therfore Iohn would not at the first day aduenture to require in suche as they were,And he said vnto theim, hurte ye no man. that they should shew beneficiall liberalitie towardes theyr neyghbour, because he thought it to bee a steppe sufficient and great enough for the first settyng forwarde towardes God, yf suche as they wer would honestly refrain and kepe themselues from doing mischief aboute in places where thei cāe. And to speake more of this sort of mē, in dede thei are woont to be noysom and hurtfull in thre poyntes especially, that is to wete, in violent oppression, in laiyng to mens charges, and burdenyng them with false crimes: and in pillage or robberye. For oftentymes the weapōs which the prynces haue delyuered vnto them for defense and maynteynaunce of the publique tranquillitie, they tourne to the hurte of their very own countreye men being true subiectes, and do auenge theyr owne priuate malice with the same weapon, wherewith the safetie of the wholle people in general ought to haue been defended. So that oftentimes they goe on theuing for booties, and spoyle the countrey, they burne, they driue away mennes cattell, thei ranishe weomen, they breake vp mennes houses, they turne the good man of ye house where they haue been lodged or intertained, thei turne him cleane out of his owne doores, and pumble him about the pa [...]e.
And because they dooe oftentymes play these partes, and haue nothynge sayd nor dooen to them for it, they thynke they may doe it lawfully. Agayn, sum of them promote false playntes against honest simple men beefore their princes or captains, for none other purpose, sauyng that a porcion of ye parties gooddes beeyng seased as a forfayte, maye cum to their snapshare in rewarde of their false accusacion maliciously and slaunderously prepēsed. And at suche vngracious prankes the princes do oftentymes wynke, whyle they ernestly tendre the gratifiyng of theyr seruauntes. Furthermore sum of this sorte of people, whan they prodigally cōsume and waste out vpon harlots, vpon dice, or in bankettyng, and reuellyng at the wyne, all that euer theyr Prynce dooeth in the name of a fee or stypende allowe theym, they make vp their losse agayne with pillyng and pickyng: and dooe not onelye leaue suche duties as they owe styll vnpayed, but also doe by playne extorcion pull frō poore house handmen that that is no duetie at all: and so vnder the name and [Page] colour of warre, they thynke nothyng what euer it bee vnlawfull for thē to do, wheras in very dede there is a due lawe of armes seruing for battail and warre, which in dede is not vtterly to be disallowed, in case it be attēpted for a iust and a rightful cause, that is to saye, if it be made for ye defence & maynteinaunce of the publique trāquillitie of a realme and countrey: yf the case so stand, that it cannot be auoyded: yf it bee enterprysed by godly Prynces: yf with the consent of them, for whose behofe it is expedient or necessary that ye warre should be made: yf it haue been denounced or proclaymed with all rytes and circumst [...]unces accordyng to the lawe of armes: yf iustice and moderacion be vsed in it, that is to say, if warre be so kept, with asmuche sparyng of bloudshed as possibly may be: if as fewe be loste, as may be, especially of them that neuer gaue any cause to the warre: if the vnaduysed witfulnes and hastines of the souldiers be brideled by the captains: if there be no buckling together of the two armies, sauing only by such souldiers and mē of armes as haue geuen their othe afore to do as they ought to do and neue otherwise: nor without a signe to b [...]e geuen by commaundement of the capytayne whan they shall buccle together in fight: if euery body immediately hold theyr hā des from fightyng▪ assone as euer the trūpe [...]tes haue once blowen retraicte: if also as soone as it possibly maie, the warre be ended and so breake vp. Unto this sorte of men therfore dooeth Iohn nothyng but shewe, what their accustomed vse is to do, and what thing from hensforth they ought to eschew, if they mynde to escape the vengeaunce of God. Stryke ne beate ye no manne (saieth he) accuse no manne falsely for lucres sake: but bee ye contented with your ordinarie wages that is allowed you.
And with suche great authoritie were the premisses handled and doen by Iohn, that the people begoonne halfe to bee in opinion, that himself was the very Messias, of whose cummyng he preached vnto thē. And this did a great many of theym with secrete thynkynge caste in theyr hertes, though Iohn on his own behalfe, by reason of his singular humilitie of hert, did as much as he could to hide his owne greatnesse. For this is the lyght and cockebrained fashion of the common multitude, that suche persones as they haue a speciall mynde and regarde vnto, they sette more pryce by, then there is cause or reason why: and suche as they beare hatred agaynst, suche do they mooste slaunderously report, finding fault with all thinges in thē. But this earnest good fauour and opinion of the people, did well declare verye perfite humilitie in this most holy man, who was so ferre from taking vnto him the aduauntage of an other mās praise, that he stoutely refused the same, beeyng geuen vnto him of the peoples own voluntary offre. And the wrong opiniō that the people wer in, did muche good for this one pointe, that the dignitie and worthynes of Christ being as yet knowē but to a few, was there alowed with a substanciall and an open testimonie in the face of the worlde. For Iohn assone as he by inspiraciō of the holy ghost, wel perceiued the secrete thoughtes of the [Page xlv] people, he spake in this maner: Sirs (sayth he) ye do esteme me by outward thinges that may be seen, as for exāple, by the meat that ye se me eate, by my wede, & by this that I do minister baptisme vnto you: but the thynges that be not seen, are a great deale more effectuall, euen after the same rate as in a man the vertue of the minde whiche is not seene, is of muche more dignitie and worthinesse, then the power of the body whiche is seen with mens iyes.
I on my behalfe,I baptyse you with water. thoughe I do baptise you with water, yet am I no remitter of sinnes, I am no more but a preparer of you to a baptisme of more efficacie and vertue, which ye shall receiue at the handes of him, whose cumming I preache vnto you, being as in dede I am sum what his elder in time, and sūwhat afore him in ordre and course of preaching: but in power a great way inferiour vnto him. For he that cummeth after me, is so ferre better thē I, that I (whom ye all beleue to be sum great hygh manne of price) am vnworthy to vnbuccle the larchet of his shooes. And I am his seruaūt, not his felow: I am a foregoer vnto him, but euen of muche like rate, as ye day sterre goeth before the sunne, and shal anon after be darkened and drouned with ye greater light of the sunne when it cūmeth. And euē very this that I haue, I haue of his bounteous goodnesse. My doctrine is but very washe, yf it bee compared vnto his doctrine: my baptisme is of no vertue, yf it be set by his baptisme.
For he, because he is cum from heauen, wyll teache heauenly thynges: I beyng but an yearthly creature,But one stronger thē I shall cum after me. &c dooe speake yearthly thinges and lowe, matiers. I diepe your bodies in water, but he shal diepe your soules, & baptise you with the holy ghost and with fyer. And loke how muche the spirite is of more strength to [...]tre and to perce, then is water, loke how muche the fier is of more strengthe and effecte then is water, of so muche more power shal his baptisme bee, then mine is: hytherto hath it been vnknowen, who were the true folowers of godlynes. An easye thyng it is to bee washed wt water, a light matter it is to kyll a beaste in sacrifice: an easye poynte it is to forbeare eatyng of swynes fleshe. But now dooeth suche doctrine cum to light, suche tymes doe approche euen here at hand, that they can no longer be vnknowen who bee good folkes in very dede, and who bee otherwise. For he will cum to do thé thing that he hath so oftentimes thretened in the prophetes, which is, by a precise streight iudgement, to disclose a perfite difference betwene ye godly and the wicked. For he wyll haue in his hande a fanne, (for vnto this man is geuen all power in heauen and on yearth,) and with his fanne, whiche no man shall bee able to auoyde, he shall make cleane the floore of his winnowyng place, and there winno we euery creature, triyng them with the wynde of the crosse and affliccions.
And suche persones as are but chaffe, that is to saye, in pretense of holynesse, merely gaye, but withinfoorth voide and emptie of all deuocion, shall flye about this way and that waye, whyther soeuer carnall desyre and affeccion shall carry them: but suche as are good wheate, hauyng within thē substaunciall and true godlynes, shall not be scattered abrode al about with the wynde: but whan the chaffe is tryed a waye, they shall declare the substaunciall stedfastnes of theyr mynde, whiche nothyng could moue. That tempest shall not make any persones euill, but shall shewe them openly to be knowen what they were, euen when they were not seen: in like sorte, as the clere light [Page] where it is, dooeth not make any persones blynde or deformed, but sheweth who be deformed or blynde. The trueth of the gospel is bright light, which they shall not abide nor away withall, that dyd afore shew forth theyr peynted sheathe vnder the counterfait cloke of holynesse, wheras afore God they wer men of wickednes: and contrarywyse they shall be embraced and muche made of, whiche whereas vnto the worldewarde they were reputed for abiectes, yet neuertheles had a perfite zele of godly deuociō in their breastes. Such persons as at the strōg force of the doctrine of God, whan they heare it, shalbe moued and stirred to doyng of mischief, and to slaughter, shall not than fyrst of all bee made wicked: but suche occasion beeyng geuen, it shall openly appere what maner felowes they were afore. For an occasiō doth not make folkes wicked, but dooeth discouer theim and shewe theim as they be. Suche an one as whan the losse of goodes is set before his iyes, or whā perill of any crosse or of death is shewed hym, wyll fall from the professynge of the trueth, and forsake it, shall not euen than first of all beginne to be wicked but he shall at suche a tyme playnly declare what maner an one he was afore. Neither shal euery one byanby that is dipped in water, endure throughout in this examinacion or trial: but suche an one as hath fully receiued into him the spirite of God, and he that hath throughly conceiued the fier of charitie and loue vnperishable: suche an one shall not bee moued with any storme of mysauentures or euils, but shall rather bee the more better pourged and the more [...]tedfast, in lyke sort as wheate and other grayne is pourged and made clene with the fanning of the wynde, and as gold is scoured by the vertue of the fyer. Leat therefore euery bodye prepare theimselfes to this rygorouse and precise tryall, trustyng not a whit to his noblenesse of birth, puttīg none affiaunce in the holynesse of his auncestrie, nor putting no trust in the carnall ceremonies of Moyses law, but arming and fēsing his solle with fortresses, & wardes of more piththie substaūce to truste to. It shall be no smalle poynt of the matter, what sort euery bodie be founde to be of. Health euerlastyng, and euerlasting damnacion shall trye out and diuide the sound, frō the lyghte ones that are but puffes,And the chaffe shall he burne. and the right borne Israelites from the bastardes. For the well clensed corne shall he laye vp into the barne of the heauenly lyfe, and the chaffe shall he burne vp in fier that neuer shall bee quenched. The iudgement shall here in sum piece bee shewed, but after this present life it is, that the wicked receyue the affliccion of endlesse peyne and tormente. With these and many other saiynges mo, did Iohn exhort the people to repētaūce of theyr former lyfe, and to the desire of Messias, which was than shortly to cum, now puttyng them in feare of peryll, nowe styrryng them to goodnesse with promise of rewardes, and (as ye would say) awakenyng the myndes of the people vnto the earneste zele of euangelicall godlines, with the gladsom newes of redempcion and saluacion.
And this boldnesse of speakyng so plainly, the common vulgare people, in consideration of the notable holynesse of the man, coulde abide very wel: the Publicanes could suffer it well inough: ye soldiers also toke it in good part: and al these whā thei wer reproued, did willingly acknowlage their disease, [Page xlvi] and beyng brought in a feare, they sought for remedy. But Herode could in no wise away withal, who with his haulte stomake (because he was a kyng) woulde haue all thynges to be lawfull for hym, that stoode with his lust or fansy. Yet did he beare very good fauour and loue to Iohn. He verye wel sawe and also did no lesse allowe the perfeccion of his lyfe, beeyng suche as was in fewe menne, yea and in many thynges also woulde he bee rewled by the counsail of Iohn. But yet in that point in which it had been chefely of all expedient and behoueable to geue [...]are vnto Iohns sayinges, he did not onely not doe after his counsayle, but also caste hym into pryson for geuing hym good aduertisement. And brought Iohn to destruccion, whan Iohn was diligent to call him backe from destruccion. Of this sorte are oftentimes ye hertes of suche Prynces, as the wysedome of the ghospell hath not throughlye wonne ne recouerrd from the dominiō of abominable lustes. Sum suche mē be lordes & rulers ouer others, as on their owne behalfes are bōdseruaūtes to their own violent and strong affeccions: and suche thinke themselfes euen for this poynte specially to be Kynges, that they bee slaues and bond men to abominacion, no mā sayīg blacke their iye. They many tymes cal vnto theyr seruice to be about thē, men well approued and knowen for their holines of liuing, they haue many tymes priuate communicacion with the same, & after the counsail or aduise of suche they do many thynges: not that they haue delite in true godlynes, but that they may by such a cloke purchase to thēselfes an opinion of perfite liuyng, and that they may somewhat mollifye meanes repining and grutching at their naughty doinges: or to the ende, that whan they piele and polle the people, whā they [...]eise wicked battail, whā they play tiranuous partes towardes sum that beare good herte and wyl to the common weale: they may seme to doe these thynges too, by the counsayl of most approued honest men. And euen in the like sorte did Herode abuse ye pilche of Camels hyde, wherewith Iohn was clad: in the lyke sorte did he abuse the leatherne belte wherwith Iohn was girt, so did he abuse the spare diet that Iohn vsed: so did he the innocencie of Iohns whole life: so lykewyse dyd he the authoritie of Iohn, through whiche he mighte doe very muche with the people, and altogether to the maintenaūce of his own tiranny. And for thys cause the Lorde Iesus dooeth afterward call him foxe. For this is the wily craftines of euill prynces of this worlde: vnto whome if it shall at any tyme fortune right professours of the ghospel to be called to seruice, either ye gospellers muste eschewe the coumpany and conuersacion of suche maysters, in whose houses they shall sooner be marred and broughte to naughtinesse on their own parties, then they shal turne the others to better waies, orels thei muste prepare their mindes aforehande to the like rewarde for shewyng the trueth without dissimulacion, that Iohn fortuned to get for his labour. For whan Herode nothyng growyng out of kynde from the maners and facions of his father and others his auncestours, plaied many wieked and tirānous partes, pillyng & pollyng the people, pulling away all libertie by oppressiō, punishyng in others the same thynges in whiche he was a common offender hymself, vsing all offices of magistrates vnder him as sale ware for money, vsyng also to sell the ministracions of priestehood, & kepīg within his house openly in the face of all the world, one Herodias, the wife of Phylyp beyng his brother, and had by force of strong hand taken her away from his sayed [Page] brother yet beyng aliue, together with a doughter of the same Philippes: this holy man because he coulde not abide suche incest and vnnaturalnesse of mariage in a kynges house, from whens especially aboue al other places, it was conuenient that example of keping the lawes should procede, aduertised him to refrain himself from suche a wicked misdede. But with a deiulish king, the deiulishe request of a gierle beyng a minion dauncer together with the suggestion of a deiulish woman, weighed more, then the holsome aduertisement of so vncorrupt a man: with the whiche good aduertisemēt he was nothing the better, but remained stil so ferre out of the way from being amē ded, that vnto his hainous enormities afore past, he added one dede of myschief more, the most vngracious that euer was: that is to wete, casting Iohn into pryson, and procedyng so ferre at laste in outragious woodnes, that he caused the heade of the moste innocent man to bee chopt of, and so gaue it to the wenche for a reward of her vicious wanton dauncyng.
But now, (to returne to the discourse of the storie) before that the lord Iesus would entre into the buisie office of preachyng, which he entended with in the coumpasse of a short tyme to accōplishe, and bryng to a perfite ende, to the entent that he would leaue no one poynt of humilitie or of righteousnes vnfulfilled: thought no disdain to cum with the residue of folkes vnto baptisme, not to be purified himself, (whiche he neded not) but to consecrate and halow the lauacre or fount of eternall saluacion to our behofe through his baptisme. He hūbled himself, but that notwithstanding, he was aswel by the voice of Iohn, as also by the most clere testimonie of his eternal father, opē ly cōmended in the face of all the people, to the entent that they might knowe him euē by the face to & by sight, of whō the prophetes had aforetymes spoken muche by prophecie, and of whō Iohn had openly witnessed. So than, at that time a great numbre of the common people wer in baptising, and in the same cumpany Iesus Christ cūming as one emong the mo, had instantly desired of Iohn to haue baptisme, as though he had been like other mē subiect to sin: Iohn would haue refused to baptise him, acknowlagyng him as ye autour & geuer of puritie, of whom he ought rather to had been baptised hymself. And thissame testimony was geuē first of Iohn to the dignitie of Iesus being there personally in place, euē before al the multitude of the people: but the heauēly father did by a more euident marke, disseuer his sonne Iesꝰ from ye residue of ye cūpany that wer baptised. For vnto al the rest, whā they were in baptising, there appered no signe ne token at al. But immediatly after that ye lord Iesꝰ was baptised, as he was now makinḡg his deuout praiers to god (teaching vs thereby, that whan the state of innocencie is perfitely renewed through baptisme, we ought immediatly to cōuert and bestow our selues to such studies & exercises as are of the spirit, emōg which, deuout praier hath the first place) heauen opened, which his baptisme set wide opē to vs, where as vntil that day it had been shut vp frō vs. And frō thens came doun ye holy ghost, b [...]ing of hīself in dede inuisible, but for that time enuested & clad with [Page xlvii] a figure or likenesse visible, because he should be seene with the iyes of men. And as for the likenesse, it was of a doue, because that this bird, beyng as a sygne to represent innocencie, or simplicitie, had many hundred yeres afore brought a braunche of an oliue tree into the arke of Noe, for a tokē that the wrathe of God was pacified, and also a caucion or pledge of warrātise that the floudde was at an end. And in dede the said floudde of Noe, by whiche ye worlde was at that time scoured and pourged of all naughty creatures, did conteine a misticall figure of our baptisme, wherby all our sinnes are drowned vp, our bodies and soules bothe, beyng preserued in perfyte safetie. In this lykenesse than dyd the holy ghoste descende downe,Upon hym▪ & reste vpon the holy toppe of the lorde Iesus head, openly betokenyng that he it was, whom God the father had plenteously anoynted with all heauenly giftes of grace, whiche gyftes he woulde afterwarde poure out vpon al persons, as many as by puttyng their affiaunce and truste in him,And a voice came from heauen. wer or should afterward bee graffed in the brotherhoode of his bodye thoroughe baptisme. There came also vnto him besides this likenes of a doue, an euident testimonie of his fathers voice, not now declared by ye prophetes, not by Moses, not by angels, but publyshed by the father selfe, not that thē father may in his verye owne lykenesse as he is, bee either heard, or seen, or by any sence of the body cōprehended or perceyued: but lyke as the holy ghoste beeyng inuisible did openly shewe hymself to the iyes of men in a visible signe, euen so the heauēly father sending doune a voice through ye elementes aboue, did sēsibly pearce ye eares of mē. And the voice that souned from on high, was in these wordes. Thou arte mine owne onely dere beloued sonne in whom I am throughly pleased & satis [...]ied. To none of al the holy mē that euer were in olde time, was there euer any testimonye of suche lyke sorte as this geuen. A doue cumming before, pointed out certainly,Thou arte my beloued sōne, in the do I delite. to whome this voyce did apperteine, to thentent that no man should deme it to be Iohn, that was commended with the sayd poysee, of the whiche Iohn, a greate manye of folkes had cōceyued such an high estimacion, that they verilye thought him to be the Messias selfe. By so many testimonies was it the pleasure of Christ to bee commended vnto ye world, ere he would addresse him to enter the high charge of preachyng: geuyng in the meane tyme a lesson to vs by exaumple of hymselfe, that no man should presse or toumble himselfe into suche an high office so dainlye or vnreuerently, ere he made himselfe mete for it. He had priuately had testimonye geuen him of Aungels, of Elizabeth, of Simeō, of Anna, of the Magians: & in the open face of the worlde by Iohn, (whose authoritie was of ryghte great wayghte and force among the Iewes,) and by the holy ghoste, and by the fathers owne selfe.
And vnto all the thynges aboue mencioned, there was also annexed the autoritie of full yeres,And Iesus himself began to be of thirtie yeres of age. fitte for suche a purpose. For at the time whan the lorde Iesus came vnto baptisme, he was well toward the pointe of thirtie yeres of age: not that ye age is estemed afore God, but because it was cōueniēt, that he whiche should drawe all persones vnto him, should satisfie all creatures in all behalfes: neyther in suche a persone any one poynte to bee, whiche any creature myghte any thyng lykelye depraue or fynde faulte withall. The age therefore of due rypenesse was chosen thereunto and taried for, vntill it came: because that ouer young age (whan one is but a striplyng towardes a young man) is not of any authoritie or regarde among men: for the generall opinion of people is, that suche an one is vnexpert and vnskilful: and on the other side, olde age is the lighter esteemed and passed on, by reason that the power and habylitie of the witte, is muche decayed, and suche ones greatly suspected of dotyng.So that he was supposed to be the sonne of Ioseph. And for because that the bleamyshe of ones linage doeth soore abate a greate piece of his autoritie amonge the common people, this poynte also was prouided for, that Iesus should for so long tyme be verylye thoughte and beleued to be the soonne of Ioseph, vntyll the gospell were thoroughe his myracles and preachynge, sufficiently brought to light and made famous. This was a thyng for the dignitie of Christe, to bee borne of a vyrgyn: but because it was not muche materiall that the same shoulde euen at the fyrste daye cum to lyghte and knoweledge abrode, and yet thoughe it had, it woulde haue been a very harde matter to bee persuaded to the worlde: he vsed the wrong opinion of the people an other waye to a good purpose, because no maner thyng should in the meane tyme diminyshe his autoritie in his preachynge, yf he myghte of any maner lykelyhood haue been sayed to bee borne in aduoutrye. It was his pleasure to cum into the worlde borne oute of a symple meane house: but yet suche an house, as no spotte of yll name or fame had at any tyme stayned.
For verily to a teacher of the ghospel, not only the fault self, but also al likenes and apparance of the fault must be auoided, and a teacher ought of duetie not only to be a man of good cōmendaciō for ye vertuous qualities that he [Page xlviii] hath but also without any infeccion or sparke of suche thynges, of which the people vseth to conceiue any mistrust of euil. For this is the cōmon opiniō of moste men, that scarcely at any time there doeth of euill parentes cum good chyldren. Therfore Christe, who shunned not the reproch of pouertie, who shronke not to be borne out of a meane house: yet eschewed ye simple reprofe & slaunder that might haue cum of his age and of his descent. And althoughe Ioseph was not the father of Iesus by nature, but by thorder of ye law only, (because he was the spoused housbande of Iesus mother:) yet neuerthelesse because he maried a wife of the same tribe and house that hīself was of, I haue thought it beste to begynne the reckenyng of our lordes petygrewe, at hym, to the ende that it may the more euidently appere, that a very manne he was in dede, on the bodies behalf naturally borne of them, of whome the foresaiynges of the prophetes had before his cummyng tolde that borne he shoulde be. For after the higher nature of his godhed, the heauenlye fathers selfe acknowlaged and openly protested Iesus to be his owne very soonne. Than Ioseph the spouse of the virgin Marie (who was mother to Iesus,) was after the fourme of the law,Which was the sonne of Heli. called the sonne of Heli, beyng his vncle by the fathers side, but after the trueth of naturall generacion, he was the sōne of Iacob, whiche Iacob reised sede vnto his brother Heli, beyng borne oute of yesame bealy that himself was, because thesame Heli was deceassed with out issue, & so vpon his wife, whō he at his diyng left a widow, Iacob, beegot a sonne called Ioseph, Heli was the sonne of Mathat, and he again had Leui to his father. Leui was borne of Melchi, who was begottē of Ianna the sonne of Ioseph sonne of Matatthias, to whō Amos was father. And him did Naū beget, who was the sonne of Helsi, & Helsi borne of his father Nagge, and Nagge issued out of Maath, the sonne of Matathias. This Matathias was cum of the seede of Semei, the sonne of Ioseph, who was begotten and borne of Iuda. Iuda had to his father Ioanna, the soonne of Rhesi, beyng sōne to zorobabel, zorobabels father was zalathiel, borne his self of Neri, the sonne of Melchi, who was descended of the linage of Addi the sonne of Cosam, begotten of Helmadā. And he was lineallye descended of Her, the sonne of Ieso, who was borne of Heleazer the soonne of Ioram. And father to Ioram was Mattha, beyng hymselfe borne of Leui the sonne of Simeon, borne of Iuda the sonne of Ioseph. And him had Ionā begottē beyng himself the sonne of Heliachim, the sonne of Meleā. And he was borne of Mathatha, beyng the sonne of Nathan.
This man had kyng Dauid begotten of Barsabee, by whom was restored the stocke of Salomon, whiche failed afore, and decayed in Ozochias. Dauid was begotten of Iesse the sonne of Obed, beyng borne of Booz. Father to this mā was Salmō, the sonne of Naasson, beyng borne of Aminadab, to whom Aram was father, and Aram sonne to Esrom, begotten of phares the sonne of Iuda, Iuda came by lineall discente from the Patriarke Iacob the sonne of Isaac, whom Abraham being an aged man had accordyng to Goddes promyse, begotten of his olde wife Sara. And Abraham was borne of Tharra the sonne of Nachor, beyng begottē of Saruch the sōne of Ragau, to whom Phalec was father, and father to him again was Heber, begotten of Sale, the sonne of Cainan, and Cainan the sonne of Arphaxat, whose father was Sem, the sonne of Noe, and Noe, the sonne of Lamech, and he the [Page] sonne of Mathusalah, beyng born of Enoch, whose father was Iareth, and he descēded of Malalehel, the sonne of Cainan, who was begottē of Enoch the sonne of Seth, whose father was Adam, and begotte Seth after that he had lyued an hundred and thirtie yeres. Adam was the head of al mākind hauyng none other autour ne progenitour of his generacion but onely God, of whom he was created of the claie of the yearth, beeyng to him (as it wer) in stede of a mother. And for because that all mankynde was infected & tayn [...] ted through the synne of this our yearthly father, and resemblynge the inclynacion of the same fyrst father, it was now fallen into all kynde of viciousnesse: there was sente the lord Iesus as a restorer and a redemer of the same mankynde whan it was so extremely fallen, to the end that thesame whiche had ful & whole fallē doun through ye disobedience of one, might be recōciled again through the obedience of one: and to the ende that lyke as all those whiche had folowed the steps of their earthly father, became therby subiect vnto deathe: so they whiche beyng exempted from the kynred of the synner thorough baptisme, were graffed into the heauenlye Adam (which is Iesus Christe,) and did cleue fast vnto the steppes of the same: should attayne euerlastyng life in heauen. And in dede the begynnynges of mankynde whan it fell, and of the same, at the restorynge of it, dooe in many behalfes answer taunt pour taunt, the one contrary to the other. For nothyng at all was there doen in this matier by blynde chaūce or casualtie: but all the whole processe and discourse of thynges was tempered and ordred by the wisedom and ordinaunce of God almightie. The talkyng of Eue with the serpent whan she was a virgin, was the begynnyng of our deadly perishyng: and the talkyng of the virgin Marie with Gabriell, was the begynnynge of our healthe and recouerie. Eue beeyng corrupte with the lure of an apple laughyng on her, both cast awaie her housbande, and also brought in death into the worlde: & Marie beyng a virgin for euer & euer vncorrupted, constauntly despysynge all alluremente of the fleshe, and with simple plain faythe willingly yeldyng her self vnto the will of god, brought foorth the man that brought helth and saluacion to the worlde. Adam also was tempted, and ouercomed: Christ beeyng tempted, ouercame the temptour. Adam folowyng the mynde of his wyfe whan she was corrupted, was caste out of paradise for his laboure: Christe obeiyng his father euen vnto death, sette the waye into heauen wide open. For the sensuall pleasure of tasting an apple, was Adam made a bonde seruaunt vnto the deuill: Christe by settyng all the kyngdomes and delycate pleasures of ye world at naught, deliuered our enemie into our handes, to be subdued at oure owne pleasure. The one thoroughe the eatyng of an apple, lost al his posteritie and succession: and the other through abstinence of meat restored them that afore were lost. The one was driuen awaie out of Paradise into the yearth, replenished with miserie, and liyng al desert: and ye other hath made a waye vnto heauen safe and strongly fensed from al desertnesse. Adā through ye vain desire of proude knowelage, plucked his successiō after him vnto death, and Christ through the hūble obedience of faith, did restore life again. Yea, and besides al this, on bothe parties woode and tree. On the one syde the serpent by meane of the tree, ouercame and beguiled Adam: & on the other side Christ by meane of the tree, beguiled & also ouercame ye deuill. By meane of the tree came death: by meane of the tree came lyfe. The head [Page xlix] and chiefe captayne of our destruccion was made out of the yearth, beeyng a virgin: and the head of our saluacion, borne of the virgin Marie. Adam was created to the lykenesse of God, and Christe beeyng the true lykenesse of God, tooke on hym bothe the lykenesse and nature of manne. Adam was deceyued through his wyfe Eue: and Christe hath called backe his spouse the churche, from the deceiptefull errour of the deuyll. On the one partie, a woman, whyle she seketh to bee made wyse, vttred furthe the begynnyng of all foolyshenesse: and on the other partie, a woman, while she sheweth herselfe voyde of al suche presumpcion, bryngeth furth vnto vs the fountayne of wysedome. The firste Adam while he hath more desyre to be wyse then obedient, brought in folishenesse into the worlde: and the new Adam wheras he was the wisedome of his father, was contente to be made as a foole for our sakes, to the ende that we might be made wise in him. Through pryde came our fall: and through humilitie came our settyng vp agayne. Adam being through the serpent made bare of all the good qualities of the mynde, couered hymselfe with leaues plucked from the tree: Christe being riche in giftes celestiall, desired no maner thing at all of this worldes. The figures also of the olde Testament do veray well accorde with the storie of the ghospell. Moses guided and led the Israelites out of Egypte: and Christe hath deliuered them from the derkenesse of ignoraūce, and from the bōdage of vice. They had their passage there through the water, and we here through baptisme haue a ready waye to saluacion and freedome. There was a pilour of a cloude and of fyer: and here the father sendeth a voyce downe through a cloude, and our spirite is baptised with fyer. Through the first lawe is occasion of death: through the lawe of the ghospell we are called agayne to lyfe. But the olde lawe dyd with throundreynges and lyghtenynges make them sore afeard: and the lawe of the ghospell doeth with ientilnesse and benefites call vs forth to saluacion. Moses was terrible to be seen, but in such wyse that constreyned he was to couer his face: Christe is mylde and full of courteous humanitie, and puttyng hymselfe in companie emong the thickeste of the people. Moses went vp to the hill to talke with God: and Christe came downe to vs, to the intent that God should speake to vs by hym. The fyrste Adam while he coueteth to be equal with God, is compared to brute beastes, voyde of vnderstandyng. The seconde Adam whan he humbled himselfe from his godly maiestie downe to the bassenesse of our humaine nature, wheras we were more abiecte and vile then euen the brute beastes are, helyf [...]ed vs vp to the participacion and brotherhood of his godhed. Nowe to conclude, through Iesus the sonne of Naue was their returnyng into the lande flowyng wyth mylke and honey: and through Iesus the sonne of a virgin is our returnyng agayne into paradyse. Let vs therfore goe awaye from the disposicion of our first parentes, and duely folowyng the lyfe of our Lorde Iesus, let vs wyth pure myndes enbrace his benefite and let vs with al godly zele and endeuour folowe his exaumple to the best of our powers: hymselfe will ayde vs therto with his helpe, the whiche of his goodnesse hath geuen the example: let vs enbrace the merciable and vnwrathfull maker of the lawe euangelicall. Lette vs folowe our guide, who only and none but he, is hable to bryng all nacions of the whole worlde home vnto that same lande, whiche continually without ende doeth moste plenteously flowe with all kynde of ioyes.
¶The .iiii. Chapiter.
ANd Iesus (vpon whose head the doue had lighted before at his baptisme, beeyng not a voyde signe, but the holy ghoste hymselfe in that lykenesse,) although he were nowe full of the holy ghoste, yet before he would enterpryse the office of preachyng the ghospell: because he would be in all thinges approued and tryed euen to the vttermoste, ere he woulde take suche an office in hande:Returned from Iordan. he departed from Iordan, geuyng therby a lesson, that after baptisme, menne shoulde endeuoure themselfes to the more higher exercises of godly lyuyng: he withdrewe himselfe from the coumpanie of people, with whom to be familiar and muche conuersaunte, doeth many tymes corrupte a manne, and also doeth cause the autoritie of a teacher to be the lesse estemed and regarded.And was ledde by the spirite into wildernesse. And by the spirite of God, wherwith he was wholy rauished and possessed, he was moued and led furthe into wildernesse, from whence Iohn had to fore come furthe emong the people. And this did Iesus euen as one that mynded to bidde the enemie of mankynde, quickely to come of and make readie all hys craftes and ingiens: verayly of purpose, both to shewe and declare vnto vs that the deuyll, who had hitherto been as a conquerour ouer mankind, & had holden them captiue, maye bee vanquyshed and subdued: and also as it were, with his fynger to poynte vnto vs the waye howe to wynne the victory ouer hym. A place was sought and found apte & mete for the temptours purpose, and that was wildernesse: and occasion was ministred by the meanes of hounger. For Iesus to doe the parte that Moses did in this behalfe,And in those daies did he eate nothyng. nowe that he went about to geue vnto the worlde a newe lawe, that is to were, a doctrine of grace, which is the ghospell, he fasted as Moses had doen, fowertie dayes: and in all this tyme of the sayed fowertie daies, he touched no maner of meate, but passed ouer all this tyme with holy prayers, vnto God: geuyng laude and glorye to thesame, and with geuyng continuall thankes vnto his heauenly father. And this was a paterne and a saumple or president of a certayne rare and vnwoonte vertue in manne. Neyther was he ignoraunt of the craftes and subtilties of Satan, who by all meanes possible neuer more earnestely pitcheth and setteth his snares and grinnes, then whan he perceyueth the mynde and soule of man with notable endeuour to encline and drawe towardes heauenly lyuyng. And Satan had heard that one there shoulde come, whiche shoulde discoumfeight and destruie his puissaunce: and whether that mightie conquerour were now alreadie come or no, he stoode in doubte: and what manne Iesus should be, he could not tell. For Satan who had beguiled mankynde to fore by his subtile craftes and wyles, was nowe contrarywyse to bee beguiled by the politique [Page l] wysedome of God. He had heard Iohn openly confesse and saye, I am not Christe. Wherfore seeyng and perceyuyng many thynges in Christe, whiche ferre surmounted the compace of mans power: and on the other syde agayne, seeyng hym to bee an houngred, and to be in great affliccion through defaulte of takyng bodily susteinaunce, (wheras it is not read that Moses and Helias after the fastyng and absteinyng from meate by the space of lyke noumbre of dayes were an hungred:) he supposed Iesus to be nothyng els but a manne, yea and suche a manne, as by his craftie conueighaunce myght be corrupted. Nowe the wilie and subtill deuyse of the temptour was this: that is to wete, eyther to ouercome and wynne hym in dede, or at the leaste wyse to hunte out, whether he were that Sonne of God or no, whiche had been promysed by the Prophetes. Whiche thyng yf he myght haue perceyued so to bee, than would he bende all his strength and force to this ende and purpose, that by one waye or other he myght hindre and lette the redempcion of mankynde.
But no crafte is hable to take place or effecte againste the wysedome of God, whiche in suche sorte tempered and ordred all her doynges, that it dyd not onely subdue and conquier that same our moste subtile and craftie enemy, but also defeacted hym of his purpose by his woordes, leauyng hym in as muche doubte and vncertayntie, as he was before. By the infirmitie of the fleashe he mocked and disapoynted hym of his purpose, & through the stoutnesse and puissaunce of the spirite, together with the sure fence of holy scripture, he vanquished and subdued hym, so that hauyng the foyle & ouerthrowe to his great shame, he was drieuen awaye, and departed in as muche vncertayntie, whether this were the sonne of God or no, as he was before at his first cummyng. Satan therfore layed agaynst Iesus that same effectuall darte and artillerie,And whan they were ended he afterwarde houngred. that he firste vsed agaynst the firste parentes of mankynde, Adam and Eue: and therewith ouerthrewe them, albeit he onely enticed them with the lure of a faire apple that laughed vpon them: but here in Iesus case, houngre also, beyng an euill that no manne can endure withall, was a strong helper forwarde to the thyng,Gen. xxv.v that the temptour wente aboute. Esau, bieyng[?] compelled with hounger, solde the title and interest of his birtheright that he should haue had by eldership, he solde it for a messe of pottage. And the Lorde Iesus (yf it had been his pleasure) myght through his diuine power, eyther haue kept awaye hounger from cummyng to hym, or els haue drieuen it awaye whan it was come. Neuerthelesse he woulde not so doe, but it was his full pleasure and wyll to lay a baite for the temptour to vse, wherwith thesame tēptour should bee taken his owne selfe. The weakenesse of his bodie beeyng suche as other men had, was laied in Satans waie, as a secrete baite to vse for his purpose: but the temptour stumbled, & hit on the hooke of the power of his godhead. He sawe the body of a man witheryng and drying clene awaye with hounger, to be in great affliccion and paine, and none other lyke but shortely to be in the ieopardie and perill of death. (And men playnly affirme that there is no kynde of death more peinfull, then to be famyshed to death.) He sawe hym in the wildernesse ferre from any towne or village, from whence any meate myght bee gotten or ministred vnto hym for his susteinaunce. Takyng therfore a boldenesse of these thynges the spirite of wickednesse assaileth the Lorde Iesus beyng replete with the spirite of holynesse: he biddeth bace, and begynneth firste [Page] with hym, of whom he was to be subdued: he biddeth hym come furth, who was so strong and valiaunte for hym to matche withall: he attempteth to take in the snare,If thou bee the sōne of God, commaūde this stone, that it be bread. one ferre wyser and more warie than hymselfe. What nedest thou (sayeth Satan) to bee thus tormented with houngre? If thou bee that same sonne of God whiche was promised to bee sente to redeme the worlde, commaunde that this stone turne into breade for thy behoufe, and that wyll bee an euidente token where by for the to declare, that thou art the sonne of God in dede. For thy father vndoubtedly wyll not in this behalfe geue a deafe eare to his sonne, beyng thus in distresse and ieoperdie of death through houngre. And seeyng that he created all thynges of naught,It is wrytten: Man shall not lyue by bread onely but by euerye woorde of God. it should bee an acte of no great matter, if the Sonne of God turne a stone into breade. But Iesus beeyng not ignoraunte what the temptour herein hunted for, so tempered his aunswere, that he neyther consented to the temptours counsayle, nor yet disclosed the nature of his godhead to his enemy, who nowe by a newe and a straunge conueighaunce, was through the infirmitie, and weakenesse of Iesus bodye, both to bee beguiled, and also to bee conquered. He denyeth not but the Sonne of God had power to turne stones into breade, ne disalloweth to asswage the houngre of the body with meate whiche was ordeyned therfore, but by the autoritie of the holy scripture of God, he plainly sheweth, that there is a lyfe of the soule muche more to bee regarded then the lyfe of the bodye: and that there is a spirituall meate, whiche is more requisite to be desired, then the meate that for a shorte tyme prolongeth the bodily lyfe, whiche lyfe neuerthelesse must of necessitie perishe within a shorte space afterwarde, eyther by meanes of sickenesse, or of age, or of some other casualtie. For the meate of the spirite geueth lyfe for euer to endure, and this meate is the woorde of God. This firste assaulte therfore of the deuyll, Iesus auoyded with this aunswer: It is wrytten (sayeth he in the booke of deuteronomie.Deut. vii. a Manne liueth not by breade onely, but by euery woorde that procedeth out of the mouthe of God.
And for this purpose doeth the Lorde nowe take the woorde of the diuine scriptures for his staigh: first to teache vs humilitie and sobrenesse, that we ought not precisely to affirme any thyng without the autoritie of Scripture geuen vnto vs from God: Secondly he declareth vnto vs, that there is no weapon of more effectuall strength agaynste all the instinctes and mocions of wicked deuils, then the autoritie of the holy Scriptures. Out of the sayed Scriptures, is the true meate of the soule to bee sought and gotten, if a manne be of mynde and will to lyue to god warde, to whom warde whoso liueth not, thesame is already but a deadman, yea although to the iye he appeare to bee alyue. The first parentes Adam and Eue did eate, & they died for their labour. That yf they had geuen the temptour that same aunswere, whiche the Lorde Iesus here at this present tyme gaue him, and had more regarded the Lordes commaundemente (the due kepyng wherof geueth lyfe euerlastyng,) then the appetite and lust of that mortall apple: they had not endaungered both themselues and all their succession after them to death and damnacion. And thus much ferther doeth the exaumple of our salueour teache, that miracles are not to bee shewed for the lust or pleasure of men, but at suche tymes onely, whan the glorye of Christe doeth call for it, or els charitie and loue towardes our brother, doeth necessarily require it. For eyther to worke or to feigne sightes of woondres for a vainglorious boastyng, (as who shoulde saye, this can I [Page li] doe:) or to satisfie the curious lust and pleasure of the lookers on, whereby neyther goddes glorye is aduaunced, nor any profite groweth vnto our neyghbour, is nothyng els but the propertie and condicion of witches and Iuglers: as for ensaumple, a brennyng fyer brande to bee diepped into the water, and not quenched therwith: or the fearefull lykenesse of Hector or Achilles to bee made appeare to the sight: or the rushes and strawes to goe crallyng aboute the house, seemyng to bee snakes. Iesus at no tyme shewed any miracle, but that both the glorye of his father was sette furthe thereby, and also the necessitie of menne relieued, or els that for a tyme the vnbeliefe of menne shoulde thereby bee moued and stiered to feith. Whan the multitude of the people wanted wherewith to bee fedde, he so multiplied a fewe loaues, that thesame suffised to many thousandes: but in somuche woulde he not vouchesalue to fede the iyes of Herode with any miracle, that he woulde not so muche as open his lippes to speake vnto hym. And for the lyke purpose and consideracion, doeth he at this presente denie a miracle to Satan.
The dieuill, though he were vanquished at this firste bickeryng, yet ceassed not from trying maisteries with Iesus to our exaumple, leste that we beeyng once conquerours, shoulde geue our selfes to sittyng still, voyde of all feare or care: but that we should haue euermore from tyme to tyme, a mynde readye and well armed and fensed agaynste his newe assaultes. Suche as haue profited and growen to a meane degree of euangelicall philosophie and doctryne, doe easily contemne the disease or vice of gluttonie and riottous excesse, as a thyng beeyng both filthye and beastely.
Albeit euen in this temptacion also afore godyng, there wanted not the grynne and snare of mouyng Iesus to presumpteouse vsurpyng and takyng vpon hym, whan Satan sayed: If thóu see the Sonne of God. For suche as of nature are arrogaunte and proude, and desirous of glorye, doe ofte tymes attempte to reache to suche thynges as are ferre aboue theyr powers: because they wyll not lese any parte of the opinion and estimacion that menne haue of them: and so by craftie couloure and counterfaite glosse, they take vnto them the thyng that is not in them, huntyng for glorye and fame among menne. After that sorte doe many by deceiptefull and craftie feastes vsurpe vnto themselfes the gyfte of prophecie, whiche they haue not: and many make vauntes and crakes of hauing visions of Aungelles, whiche they yet neuer sawe. But the Lorde Iesus contrarye wyse: although he were greattest of all the worlde, yet he [Page] [...] [Page l] [...] [Page] [...] [Page li] [...] [Page] wyll not be acknowen of his greatnesse, but hydeth it, shewyng furth warde no countenaunce but of infirmitie and weakenesse of the bodye, ne at any tyme sheweth he furth his godly power, but whan so to doe is expediente for the health of manne, to the ende that the fathers glory maye bee renoumed and troumped abrode by the sonne. Satan therfore (as he is malicious, and wyll neuer haue dooen ne bee in reste,) dooeth eftesones inuade the Lorde, and sette vpon hym with thesame darte that he had dooen afore, but in a soondrie matter, assaying whether he that coulde not bee ouerthrowen with hounger, myght possiblie bee corruptted with the rychesse and honours of this worlde. For ambicion (whiche is the desyre of honour and aduauncemente) is a soore mischiefe bothe pestilente and also in maner vnpossible to bee ouercomed. It is an eiuyll that stealeth on a manne euen in moste excellente vertues and qualities, crepyng in and acquaintyng it selfe in hertes that laboure to clyme and to mounte vppe vnto thynges of high difficultie: in so muche, that whom neyther aduersitie, nor pouertie, ne sickenesse haue been hable to breake, whom neyther any riottous excesse, or leacherie, hath been hable to corrupte, them dooeth the earneste desire and affeccion of glory, ouerthrowe and bryng quyte vnder foote. For what thyng is there so mischeuous or so wicked, whiche mortall menne wyll refuse bothe to doe and suffre, yf they maye therby beare rewle, and bee in authoritie? Is not oftetymes the croune of a royalme bought with poysonynges, with murdreing of the nerest kynred, with incestuous mariage within the degrees forbidden by goddes lawe, and with other vilanies not to bee named? With the slaughter and murdremente of howe many persones, is the seigniourie of some one citie nowe and than gotten into mennes handes and possession? Honoure is swete: a gaye thyng it is to bee a rewler: and a royall matter to excell and passe others.
And reignyng dooeth vtterly in all behalfes, seme to bee a certayne poynte of Godhed emong menne. With this same swete flatteryng poyson were the firste parentes Adam and Eue caught. The lure of the flatteryng apple was delectable to theyr iyes: but the high perfeccion of knowlage falsely promysed vnto them by the Serpente, and the dignitie of beeyng equall with the state of Goddes, was muche more delectable to theyr myndes.And the deiuill toke hym into an high mountayne &c. With this engein therefore dyd the temptoure assayle Iesus, and he not a whitte shrounke backe from the vnrestefull malepertnesse of thesame temptoure: to the ende that he woulde vanquishe hym to our behoufe, and woulde teache vs the facion howe to gette the ouerhande of hym. The dieuyll than tooke Iesus vppe into an high mountayne, and out of thesame mountayne as out of a beakon or an high place of spyall, he sodaynlye in a momente layeth all the kyngdomes of the worlde before his iyes (for a wicked spirite by the permission and sufferaunce of God maye so muche doe, as to represente vnto mennes iyes a lyuely semblaunte of thynges, after a certayne straunge and woondrefull maner:) and euen in thesame momente also, looke whatsoeuer poynte of high estate or royaltie, the route and ruffleyng of great kynges and prynces hath within their courtes, or otherwyse belongyng vnto them: thesame dooeth Satan by a certayne sleight, as it were of a iugleyng [Page lii] cast, sette before the iyes of Iesus (as for exaumple,) richesse, seruauntes, palayces, armies, troumpettes, seruyce and attendaunce of menne, crouchyng and knelyng vnto them, shewes of royaltye whan they goe abrode, tryoumphes, ambassades, power to commaunde and to haue all thynges dooen at a becke, and other thynges a greate maygnye, wherewithall the flaterye of all peoples, dooethe wurshippe and exalte mortall prynces of the worlde, beyng oftetymes both foolishe and vngodlye, or howesoeuer other thynges bee, ywisse frayll, and not hauyng anye long tyme to lyue: yet the people vse them as veraye Goddes: yea and the prynces selues beeyng sette in a pryde throughe the prosperouse fortune of thynges transytorye, thynke themselues better then God almyghties felowes. A certayne spectacle of all these thynges woonderful to beholde and imagine, dyd that same craftie iugler soodainly in a moment represente before the iyes of the Lorde Iesus, who cannot bee deceyued with anye sleyghtes of iugleyng, forasmuche as nothyng is hydden or vnknowen vnto hym. And vnto thys royall shewe of thynges, dyd the lying and malaperte Satan sette oute a paincted sorte of wordes more stately and gloryous, then the thinges selues were.All this power will I geue the. &c. All these same thynges (sayeth he so goodlye, so ryche, and so full of royaltie, bee deliuered to my power and dysposicion, to geue and to graunte vnto whomesoeuer me lyketh. For the soueraygne and the God of thys worlde, I am. That if thou wilte acknowlage my soueraygne godlye power, and fallying downe flatte at my knees wylte bowe and kneele vnto me,If thou wilte fall downe before me. &c. the whole vnyuersall power and possessyon of all these realmes and kingdomes that thou seeste, will I deliuer vp into thy handes. Thou seeste howe greate the name of Ceasar is euerywhere: and yet howe small a porcyon of the worlde is it, that acknowelageth hym for theyr Lorde and soueraygne? And thou alone shalte haue and enioye them euerye one without excepcyon, and shalte bee wurshypped as a God here on yerthe, so that thou wilte acknowlage me for the autour and geuer of so greate a blysfulnesse. Thou knoweste here (I am sure) good christen reader, the most liyng and moste presumptuouse sayinges of hym, who sayde once vnto those vnfortunate firste parentes of mankynde, Adam and Eue: ye shall in no wyse dye: but ye shall bee as Goddes, knowyng good and eiuyll. Here the Lorde Iesus damned the wicked woordes of Satan, with woordes of Goddes holye Scripture, saying: Iuaunte Satan with all thy deceyptfull promyses. An hurtfull gaine it is, and full of hyndreaunce, that is boughte with the losse of due loue and deuocyon towardes GOD. The thyng that thou wouldeste couenaunce and endente to haue, is wicked, and the thyng that thou promyseste is in vayne. For written it is in the booke of Deuteronomie:Deu. vi, c. x d. The Lorde thy God shalte thou wurshippe, Thy Lorde God shalte thou wurship. &c. and him onely shalte thou serue. God will not suffer hys glorye to bee putte ouer from hymselfe to an other: nor will not suffer to haue anye partener in it. He is the true God and Lorde of all thynges whatsoeuer there is in heauen or in yearthe. And vnto all that are true wurshippers of hym, he freely promyseth the inheritaunce of the kyngdome of heauen. Hys saying muste men bee rewled by, rather then by thyne: who [Page] lyke as thou dooeste wickedly require to haue to thy selfe, the honoure that is due to God alone: so doeste thou promyse not onely thynges of vanytye, and thynges that shall not any long tyme endure, but also perteyning to an other mannes possession, and not to thyne.
The Lorde Iesus mighte haue aunswered: wherefore doooeste thou promyse me that is myne owne alreadye? With what face dooeste thou require me to fall downe at thy knees, sence that I am God the whiche crea [...]ed thee, the whiche expulsed thee for thy pryde, and caste thee downe out of heauen, and ready and hable euen nowe to caste thee downe into hell as soone as I shall so thynke good? Ouer these veraye kingdomes whiche thou offerest me, no power ne title it is that thou haste, if the wrong iudgemente and vngodlinesse of the mortall people did not geue thee power and autoritie ouer them. By theyr folye it is, that thou arte of any power. True loue and deuocyon towardes GOD, shall reuyue agayne: and where shall thy kyngdome than bee? Thus myghte Iesus haue sayde: but Satan was at that presente to be beguiled, and not to be enstructed, ne taught. Neyther was he worthy to bee tolde of his faulte, forasmuche as he could by no manier meanes be refourmed. But for oure behoufe was all this pageaunte played: we it were to whome thys lesson was geuen, that whatsoeuer thyng hath the dyshonoure of God ioyned with it, how profytable soeuer it seeme to bee, is with greate stoutenesse to bee refused and defyed: not as thoughe rychesse are of themselues [...]yuyll: or that to bee a kyng is of it selfe eyuyll: or to bee a publyque magistrate or in hyghe autorytie is of it selfe eiuyll: but for that in manyer no manne maketh hymselfe a waye to these thynges, but by naughtye meanes and conueyghaunce: and for that the thynges are not enioyed ne possessed withoute sore daungyer of forgettyng the bounden duetie and loue towardes God: and because they are subiecte to the hasarde of ieoperdyes and perylles innumerable. And truelye whatsoeuer persone beeyng corrupted with inordynate desyre of such thynges as these, dooeth make lyght of Goddes commaundementes, vseth fraude and falsehoode, stealeth, forsweareth, sleagheth, vseth ryghte and wrong as all one, suche an one hath euen nowe already kneeled downe and dooen wurship to the prince of thys worlde, and hath denyed God, by a league made with Goddes aduersarye. And as often as the mynde of a Christen manne is enticed, that for encreasyng of his substaunce, or for obteynyng rewle and autorytie, or for purchasyng of glorye and renoume, the trueth maye bee forsaken, and wickednesse receyued in the place thereof: let hym by thys exaumple of Christe hys Capytayne, make aunswere without feare. Auaunte Satan with al thy deceyptfull promisses: onely GOD is to bee wurshypped and boughed vnto: and whoso hath hym hys good Lorde, thesame is Lorde of all thynges with hym.
Neyther doeth the endlesse malapertenesse of Satan, although it were thus also put of from hys purpose, not yet neyther geue ouer, or succeasse from temptyng. He setteth vpon Iesus once more, as an enemye ofte to bee vanquished: to the ende that we shoulde vnderstande our selues to haue in this life a contynuall fyghte with the same oure aduersarie, neyther anye thing to be so much agaynst all Goddes for bode, whereunto he dareth not presume to prouoke and entyce the true seruauntes of God: but yet that good menne nede not to feare, to whose behoufe Christe Iesus hath vanquished him, and who haue dartes and weapons enough, of most strength and vertue out of the holy scriptures, wherewith the malaperte importunitie of the temptour maye in a momente bee out faced and quaylled. For al the aduauntage that he getteth by tempting is to none other poynte, but by ministring suche a good occasyon, to make the vertue of the good men greatter and better tryed. He therfore leadeth a way the Lorde Iesus from the hyghe mountayne vnto the citye of Hierusalem, and there sette hym euen vpon the vppermoste pynnacle of the temple, and eftesons prouoketh hym by temptacion, to the ende that eyther beeyng ouercomed with vayne glorye he shoulde cast himselfe downe headlong and so breake hys necke, or els by that token he shoulde descrie himselfe to bee the sonne of God. And a defence to maynteyne his fraude withall, he stole out of the wholy scrypture, albeit vnderstanded and taken in a wrong sence, and not applyed to suche a purpose as it ought to be.He shall geue his Aungels charge ou [...]e thee. &c. For by such lyke meanes doe the wieked persones and heritiques many tymes abuse the scrypture of God, and deceyue the vnwarie, whan they depraue and turne by a wrong sence, the rule of goddes woorde to theyr owne affeccyons. Here (sayeth he) declare thou, whether thou be the sonne of God, or not. Cast thy selfe downe headlong, and in case thou shalte haue no harme at all thereby, it maye than bee open and euident vnto all creatures, that thou arte the sonne of God. Neyther is there any daungier of any misaduēture to befal thee.Psal. xxi.c. For it is writen in the psalmes, as touching the sonne of God, that he shall geue charge tó his aungels concerning thee, that they see thee preserued, and that they shall with theyr handes beare th [...]e vp, that thou mayeste not stumble with thy foote at any stone.
This prophecie was not shewed directly of Christe alone, but of any godlye manne whateuer he bee, that trusting boldelye on Goddes mightie helpe, ought not to bee a fearde on his owne behalfe from anye eiuilles of this worlde, according as the Lorde Iesus him selfe bidde his Apostles to bee oute of all feare or care in their hartes, for not so muche as an heare of one of theyr heades shoulde peryshe, contrarye to the mynde and pleasure of theyr heauenlye father. But Iesus makyng no countenaunce all thys whyle, that he was naturally the sonne of God: onely made this aunswere folowing, whiche myght haue bene made of any good man whateuer he had bene: and with a texte of holy scripture rightly alleged, he [Page] conuynced the texte of Scripture whiche Satan had falsely cyted, as if one shoulde haue dryeue [...]out one nayle with an other in a bourde. But contrarywise (sayeth he) it is written in the booke of Deute [...]onomie: Thou shalte not tempte the Lorde thy God. Thou shalt not tempte the Lorde thy God. His helpe shall bee readye, whan anye casualtye or whan any mattier concernyng Goddes cause, shall bryng them into daungier: but not whan thou shalte for a vayneglorye or a b [...]agge prouoke and require the high power of God to bee shewed. Neyther dooeth the tendrenesse of god towardes vs, serue to mayntayne the glory of the carnall pleasure of manne: but he at such times as his will is, declaring his owne glory in man, doth succour man being destitute of the ayde and helpe of the world. But vnworthye is that persone of goddes helpe, who for his owne vayneglorye dooeth wilfully caste hymselfe into a manifeste daungyer of hys lyfe. Neyther is it the propertye of a true godlye man to appoyn [...]te vnto God, whan or howe he ought to deliuer vs from perils, for asmuche as certayne we are, that whether he delyuer vs, or delyuer vs not, that thyng is entendyd and wrought by hym, that is moste for oure healthe and safegarde. Oftentymes it is more for oure benefyte, and good happe to bee sycke, then to bee in health: to dye, then to liue: to bee in affliccion, then to haue prosperitie. It is presente godlinesse to depende of him with a syngle hearte: and a wieked thyng it is, with mannes curyous searchyng, to temple what hys power may extende to dooe. For he is of power to doe all thynges, but he will not dooe but what is beste. With these and other wayes moe, did oure head maister Iesus, suffer himselfe to be tempted of Satan immedyately in maner after his baptysme: to the ende that we shoulde not thynke it to bee sufficyente, that all oure synnes haue bene forgeuen vs through the lau [...]cre of baptisme: but that we muste take in hande and enter a sharpe battayle with oure enemie Satan, who will leaue nothyng vnattempted, for to drawe vs backe agayne into oure olde bondage. At oure bap [...]ysme we monster to the behoufe of oure captayne, and we promyse to watre vnder hys banners agaynste the armye of Satan. And as for [...]enne of thys worlde we haue nothyng to dooe withall, in the waye of anye querell, forasmuche as Christe [...]ommaundeth vs to loue, yea euen oure enemies too: but we haue to dooe with the wicked spirites: who fight agaynst vs from on hygh, with fierie daries, and with muche pollicie. But Iesus oure soueraygne hath once discoumfeyghted all theyr powers, and therfore hath delyuered them into oure handes easye enough to bee vanquyshed: yea and will eftesoones subdue them in vs, yf we will folowe the same trade of fyghtyng, whereby Christe broughte them vnder subieccyon. They assaulte vs some whyles by themselues, putting vngodly thoughtes in oure hertes: many tymes by eyuell menne, as theyr souldyers, they assayle vs whan they procure and make out messagyers that maye prouoke vs to all sensuall [...]olup [...]ousenesse, that with braullyng and with raylyng woordes maye moue and friere vs to wrathe and manslaughter. And baytes wherwith to catche vs they som [...]whiles fette of thys worlde, the promocions, rychesse, and pompes whereof, they doe by heapes cast into oure iyes.
[Page liiii]And many tymes euen out of our owne selfes they take baytes for vs. For there bee in vs certayne affeccionate pangues of nature, whiche we are not able to cast awaye from vs onlesse we shoulde vtterly shake of our humayne nature, as for exaumple, appetite to meate and drynke, desyre to fulfill the luste of carnall concupiscence, after that nature hathe made vs of full age thereto. And although moderately to vse carnall copulacion with the lawfull wyfe is none enormitie: nor agaynste the high pleasure of God it is, to allaie thirste and hounger with meate and drynke: yet in this behalfe dooeth our subtill and wylye enemye lye in wayte for vs, that eyther we maye geue these affeccions the bridle in takyng more then for the suffisaunce of nature is necessarie, or els appeace the rage of them by suche wayes as is not conueniente. Of whiche sorte for exaumple these that here folowe may bee: as if one should touche an other mannes wyfe, or vse his owne wyfe immoderately, or doe the acte after facions vnsemely: or yf one should with offending his Christē brother, eate of thinges offered vnto Idolles, whan he maye auoyde that slaundre, and yet otherwyse well enough relieue the necessitie of the bodye.
There bee also in euery of vs certayne speciall inclinacions bothe of the bodye and of the mynde to certayne vices, whether it so bee, that thesame were firste taken of our parentes, and so haue sticked still in vs, or whether they haue been taken of a custome, or els whether they haue by any other meanes, come vnto vs. As for exaumple: one manne is of nature more prone to couetise, an other to glottonie, an other to leacherie, another to wrathe, an other to ambicion. Of all these doeth our enemie leaue not one thyng vnwatched, whereby he maye drawe vs to damnacion. But we must agaynste his lying in a waite,And as soone as al the temptation was ended, the deiuill departed frō hym. bee bothe stoute and also diligent in watchyng. The spirite of Christe shall geue vs bothe strength and witte agaynste all his ingiens: and the holy scriptures shall minister vnto vs armoure and weapon enough.
He that suffereth vs to bee tempted, wyll not suffre vs to bee ouercommed: but wyll so ordre the fight, that the ende of the fielde and battayle shall turne to our benefite. Our enemie beyng putte to the wurse, will not ceasse to haue enuy at vs, but he wyll at length ceasse to inuade: and the oftener he shall come, so muche the more often discoumfeighted and weakened shall he at all tymes departe agayne. For howe the case should afterwarde stande with vs, Christe dyd nowe expresse by exaumple of hymselfe. For after that the deiuill had dispeched and spente out of all the fractes and craftie poyntes that he coulde agaynste the Lorde, and yet sawe that he was neuer a whitte the nerer of his purpose, beeyng not onely ouercomed, but also deluded and defeacted in wordes, he departed awaye: howbeit but for a season, that is to say, to returne againe to tempting whan he myght seke and procure an occasion therto. For sence the tyme that he coulde not gette out of Iesus to professe that he was the sonne of God, whom he was not hable with any goodly shewe of thynges to corrupte: he afterwarde laboured through the helpe of hys souldiers the Phariseis, the Scribes, and the priestes, to putte hym to death. Yet euen in this behalfe also, dyd Iesus by a godly policie, mocke and defeate the wylinesse [Page] of his aduersarie: for the thynges that Satan with all his strength laboured to bryng to passe to our castyng awaye, thesame dyd Christe turne into our saluacion. Yea, and then moste especially of all dyd Satan perceyue his tyrannie to bee cleane ouerthrowen: when he assured hymselfe of moste vndoubted victory. Firste came baptisme, whiche geueth the state of innocencie: then afterwarde came wildernesse, and continuall prayer, fastyng, and therewithall battayle with Satan, agaynst whom we are moste chiefely armed with auoydyng the coumpanie and resorte of people, emong whom there is in no place wantyng matter enough to prouoke and stiere weake myndes vnto vices moe then one. Prayer fenseth and gardeth the soule: Fastyng abateth the strength of the bodye, and encreaseth more strength in the soule.
There was nowe nothyng remaynyng, but for Iesus to addresse hymselfe to the office of teachyng. And this is the veray true office moste specially belongyng to Byshoppes, whiche office no manne doeth after a ryght sorte take in hande, onlesse he bee many wayes tryed and proued, onlesse he bee founde a conquerour and a subduer of all naughtie appetites, whiche doe corrupte and peryshe the woorde of God, so that he maye bee hable to teache others too, by what meanes they maye resist Satan. For it is not enough that a teacher of the ghospell be pure from vices, but he muste also bee stoute and vncorrupte, that neyther for lucre, ne for any sensuall pleasure of the bodye, ne for ambicion, ne for the feare of any eiuylles, he wyll declyne from the vpright streightnesse of the trueth of the ghospell, whiche trueth Satan doeth not at any tyme ceasse to assaulte by suche persones as loue this worlde more then they loue the glory of God.
And this the Lorde Iesus beeyng mynded to teache vs, after the premisses all finyshed and dooen, returned nowe agayne into Galile in great power and vertue of the spirite whiche he was replete withall. For of the temptacion aforesayed,And Iesus returned by the power of the spirite into Galile. he had gathered strength of the spirite, not that any spice of any newe power had growen vnto hym more then he had fore: but for that the thyng which he had in his mynde, dyd more vtter and shewe furthe it selfe, settyng out vnto vs therewhyle, as it were in a playne picture, what the charge and care of an euangelicall teacher ought to bee, and what he ought to looke for. It was his will and pleasure to begynne his firste preachyng of the ghospell in Galile, beeyng the moste abiecte and basse region of the Iewes: partely, to agree iustely with the prophecie of Esay, in whiche it was foresayed, that aboute the coastes of Zabulon and Neptalim, that is to saye, nere to Galile of the Gentyles, the lyght of Goddes trueth shall spryng vppe: and partely to the entente that no parte of the prosperous procedyng of the ghospell, should be imputed [Page lv] to the ayde or maynteinaunce of this worlde, in case the ghospell hadde been taught or brought to lyght by learned menne, by ryche folkes, or by menne of power, or in case it had sprong vp out of a region beeyng any thyng famous. For God did of a purpose choose and picke out all thynges vile and abiecte in worldely estimacion, to the ende that all the whole glorye of so marueilouse a matter should redound vnto hymselfe. And euen nowe already was the fame of Iesus not vnspoken of emong the people of Galile, with whom, by reason of some miracles priuately shewed that all the worlde knewe not of, he was come in knowlage to many, yea, euen before his baptisme, a fewe disciples euen at that tyme gathered vnto hym, whom it was his pleasure to haue as witnesses of all his whole lyfe and doctryne. And euen at the same veray time, he by lytle and lytle withdrewe hymselfe from the affeccionate willes of hys kynesfolkes, because he would by his doyng reache vs, that kynesfolkes also doe oftentymes hurte the synceritie and purenesse of doctryne. But after that Iohn was cast in prieson (for duryng the tyme of Iohns preachyng, Iesus dyd in maner altogether holde his peace, because there should no spice of contencion growe or aryse betwene the disciples of the one and the other whether shoulde haue the preeminence) he with a great courage entreth the buisy office of preachyng the ghospell openly in the face of the worlde. For it was nowe tyme, that the lawe beeyng restreigned and kepte vnder bandes (the figure whereof Iohn dyd beare the libertie of the ghospell shoulde putte furthe the head, and shewe it selfe. For enpriesonyng and feriers was moste mete for the lawe beeyng full of shadowes, and beeyng derkened with mysticall doubtfull sayinges: but mete it was to sette the light of the ghospell vppe on hygh, to the entente it myght bee open in syght to all regions and coastes of the worlde without excepcion, aswell to the greatest as to the leaste, aswell to the learned as to the vnlearned.
Than as soone as the Lord was returned into Galile through the power of the spirite of God, with whome he was filled, (whiche power was nowe aswell by his doctryne as also by miracles, partely vttred:) the fame which had to fore (as ye would saye) flighen abrode but among a fewe persones in comparison, concernyng Iesus, was than published and bruited abrode throughout al that region. For vnto a teacher of the ghospell, a famouse name is requisite: not for that suche an one ought to seke glory emong men, but for that an honest opinion of the teacher doeth purchase vnto the same bothe credite and authoritie. But the sayed honest opinion, as it is not to be desired, so is it not by all maner waies to be acquired and gotten. Let a teacher of the ghospell accordyng to the exaumple of Iesus so lyue, that whereas he maketh no vaunt [...]e voste of hymselfe, he may yet neuerthelesse be aduaunced by the testimonie of the heauenly father, by the power and vertue of the holy ghoste, and by the voyce of Ihon, that is to saye, of euery honest and good man, in whom the grace of God resteth: let hym so lyue, that he maye through the perfeccion of his liuyng and behaue our, turne the iyes of all folkes vpon hym. And to bee short, let hym be of suche feith and constaunt affiaunce in God, that yf the case should so require, he may glorifie God euen with shewyng myracles too, howbeit (as the worlde nowe is) it is a miracle great & great enough, if suche an one neyther with richesse, neyther with sensual pleasures, nor with worldly [Page] promocion, ne with dreadfull offering of tormentes, ne with the feare of death it selfe, will not any whit at all be turned from the purenesse of the veritie euā gelicall. Nowe emong the Iewes it was a custome,And he t [...]u [...]he in theyr Synagoges. that often seasons, but moste specially on the Sabooth daies, the people assembled together into the temple, or into theyr Synagoges, to thentent that the tyme of restyng which the lawe enioyned them from all filthie & secular workes, should not be spen [...]e on dycing and cardyng, on harlottes, on banquettyng and reuelyng, on chydyng and brallyng and other veray naughtie vices: but to be bestowed about thynges perteynyng to the soule. And in the saied temple or Synagoges there was talking of one with an other, not concernyng triflyng matters of the worlde, but about the lawe of the Lorde, about Messias to come, who was with moste ardent prayers looked for of all good and godly folkes. And what euery man could, he conferred and declared amonges all the presence of what state or degree soeuer he were. And whosoeuer made any countenaunce that he had what to teache vnto the people, there was deliuered vnto hym a booke of the lawe of God, wherhence it is the parte & duetie of a teacher of the ghospell, to fette out wherwith to fede the soules of the people, and not out of the dreames of men. And whatsoeuer thyng was in this place and audience done, coulde not be priuie or hidden, because there stocked thither a great multitude of all sortes and degrees of people.
Iesus therfore willyng his doctryne to be knowen vnto all creatures, as he walked throughout the cities of Galile, he vsed accordyng to the lawdable custome of the Iewes, to come into their Synagoges, shewyng furth euery where thesame wonderfull and piththie doctryne of the kyngdome of heauen, beyng of so muche more power and force then the doctryne of the Phariseis, (who preached naught but the vtter rynde of the lawe and the constituciōs of menne,And was commēded of all men.) as wyne is stronger of herre and operacion then water Neyther dyd there lacke emong the people of Galile, some mindes apt & desirous to learne, whiche marueiled at this newe kynde of doctryne, and whiche dyd reuerence the wonderfull teacher therof, highly praysyng and manifying hym.
And hitherto verayly the ghospelles cause dyd sufficiently well procede, vntyll he came to his kynsfolke, and to the knowelage of his familiar frendes and acquaintaunce, becau [...] we should vnderstande, that he whiche teacheth heauenly thynges, ought as muche as he maye, to estraunge hymselfe from the fleashe, and from the blond of his kinred. For whan he had passed through certaine litle townes and cities of Galile, at the last he came to Nazareth, in whiche place (by reason that he had been there brought vp of a young nourcechylde, and had long tyme liued there with his parentes and kynsfolkes,) he was supposed of many to had been borne, and for thesame cause was also [Page lvi] comonly called a Nazarean. And to thentent the Nazareans should not fynde themselues grieued, that he had thought skorne of his kinsfolkes and aliaūce, as one that had more mynde and desyre to go hunting about for glory emong people of straunge parties where none of his kynne dwelt: he came thither also to Nazareth beeyng nowe a manne of great fame, and muche spoken of, whereas he had tofore had no suche fame in those quarters. And because he would declare that he had nowe renounced and geuen vp all priuate busynesse and affayrs of the worlde: he came accordyng to his accustomed maner into the common Synagoge. For no where ought suche a man to be more conuersaunt, then in the temple, whoso is consecrated to the profityng of all folkes in generall.And stoode vppe for to reade. And when he heard others treatyng and reasonyng of Moses lawe, he also arose vp, signifying by that gesture (as others vsed to doe) that he also beeyng inspired with the holy ghoste, had some thyng in his mynde that he was willyng to speake before the multitude beeyng there assembled. Whiche custome euen at this daye endureth in the churches, by the ordinaunce of S. Paul, that menne shall speake and heare by course. And in case any man haue any thyng opened vnto him by reuelacion, woorthy or mete to bee knowen, he that spake afore, shall leaue of, and shall geue place to the partie that succedeth hym, because that no troubleous noyse, and confusion of speakyng, so as one maye not bee heard for an other, shall aryse in the holy congregacion, in whiche it is decent, that all thynges bee doen with peace and tranquillitie.
The booke was deliuered vnto Iesus,And there was deliuered vnto hym the booke. &c. and that accordyng to the custome and vsage, for vs to be enstructed and taught therby from whēce the doctrine of saluacion ought to procede, that is to we [...]e, not out of the inuencions of men, not out of the posicions of Philosophiers, but out of the booke of holye scripture, whiche hath been reueled vnto vs by the secrete instincte and operacion of the spirite of God. Iesus, in whom all the treasoures of knowlage and wysedome were hidden, had no nede of any booke, but yet he tooke the booke, because he woulde commende vnto vs the ear [...]est settyng of our myndes on the readyng of holy scripture. The minister of the Synagoge reacheth furth the booke vnto hym, but he tooke it hym shutte. Iesus, who alone hath the key and openeth that is layed vp hidden in the olde lawe, whan he had taken the booke, openeth it, and turneth it. For Iesus himselfe laye secretely hidden, and diepely hiddē in the lawe. And truly mete it was, that the Iewes selfes should geue the thyng, wherwith they should anon after be conuinced. And the booke that was deliuered vnto Iesus, was not at all auentures, as though it forced nothing what booke it were, but it was the booke of ye Prophete Esay, then whom, neuer did there any man eyther more clerely, or els more euidently prophecie of Christe,And when he had opened the booke. &c. and of the doctryne of the ghospel. Neither did the thyng by a blynde chaunce so happen: but it was so conueighed by goddes prouidence, that the booke beyng opened abrode, and a leafe turned, that same veray place came chiefly fyrs [...]e to hande, the whiche dyd moste [...]erely and plainly talke of Christe, and in the whiche, Christe by the mouth of the Prophete speaketh of himselfe in this maner: The spirite of ye Lord is on me, because he hath enointed me: to bryng glad tydinges to the poore by preaching of the ghospell hath he sent me: to heale the contrite, that is to saye, throughly broken in herte: to preache remission and free deliueraunce to suche as are in captiuitie, and syght vnto the blinde: to set freely at libertie suche as are all bruysed: to preache the [Page] yere of the Lorde both acceptable and muche to be wished for: and to preache the daie of retribucion. Whan the Lord Iesus had with his owne voyce pronounced these woordes standing vpon his feete, he redelieuered the booke shut together againe as he had receyued it, vnto the minister, signifying by his so doing, the obstinate vnbeliefe of some of the Iewes, who sittyng still beatyng on the letter of the lawe, dyd neyther vnderstande, ne woulde acknowleage Christe beyng the soule and the lyfe of the lawe. Nowe immediatly after this, taketh he on hym the parte and office of a teacher, and sate hym downe quietly about to expoune the sentence that he had read. As touchyng that he read the texte of the Prophete standyng on his feete,And sate downe. it was a thing doen for the authoritie of the scripture of God, wherunto it is mete that all dignitie of manne do reuerently humble it selfe. As touchyng that he taught sittyng downe, it is for a declaracion, that an expouner and preacher of Goddes holy scripture, ought to bee voyde and altogether clere from the troubleous vnquietnesse of all carnall and worldely desyres.
But partely the newe fame whiche had nowe already begon to be spred abrode of Iesus, & partely the authoritie of a teacher, which he now first of all toke vpon him, & finally a certayne heauenly grace shyning in his veray countenaunce, dyd cause that the iyes of all the people, whiche were then present in that congregacion, were earnestly fixed on him, for suche an audience doeth the Lord Iesus loue, as kepe their Sabboth, resting from all troubleous desires and affeccions of this worlde: suche as with mutuall concorde one with an other are gathered together into one place: such as haue the iyes of theyr minde loking none other way, but streight vpon Iesus, but streight towardes euerlastyng saluacion. For he dayly speaketh vnto vs in the misticall scripture of God: he speaketh by euangelicall Prophetes, that is to saye, by the enterpretours & expouners of the holy bookes of scripture. But happy and blissed are they, to whom the Lord Iesus speaketh, they geuyng suche earnest iye & eare vnto hym. For to suche doeth he vouchesaue to open the mysterie of the depe hidden sence.This daie is this scripture fulfilled in your eares. For as soone as he sawe the iyes of all the presence caste full and whole, and fixed on hym alone, he begonne to saye vnto them: Ye haue nowe heard the Prophete Esay by the inspiracion of the holy ghost, promising vnto you a certaine excellent and mightie teacher, who should, not out of a worldly spirite teache constitucions of mē or vaine fables seruing to no good purpose, but being aboundaūtly enoynted & replenished with the spirite of God, should bee sen [...]e from thesame, to bryng the glad and wishable tidinges of saluacion to suche as are meke and poore in spirite: and by reason therof are apte to receyue the holsome doctrine of heauen: and whiche teacher should be of power and habilitie to perfourme the thyng whiche he should bryng tydynges of, as one endewed with heauenly vertue and power: whiche teacher also shoulde freely bryng saluacion vnto all creatures, as many as acknowlagyng theyr owne naughtinesse and offences, dyd wyshe for saluacion: whiche teacher. [Page lvii] moreouer (all manier sinnes beeyng frely pardoned) should helpe all suche as had theyr hertes corrupted with many sondrye diseases of vices and of naughty lustes: whiche teacher ferthermore should preache deliueraunce and setting at libertye vnto all persones, that either beyng geuen to Idolatrie were kepte fast of the deuill as captiues and prisoners, or els beyng as thrall to the supersticion of the lawe, mighte not reache ne atteigne to the libertie of the spirite: whiche teacher besides all this, should through faith open the iyes vnto suche as were blynde in soule, & abode in a moste diepe myste of manyf [...]lde errours, in suche wise as with theyr sayde iyes they should be hable to behold and looke vpon the light of the eternall vecitie accordyng to the prophecie, whiche thesame Prophete wrote in another place: where he sayth, the people that satte in darkenesse hath seen a great light. Which teacher ouer and aboue the premisses, shoulde restore vnto theyr first state of fredome, all suche persones, as semed to bee all crushed and bruised to pieces by Satan with all kyndes of euilles: and which teacher finally should declare in open preachyng, that the true Iubilee of the Lorde was now come, a tyme lyke as to bee hertely wished for of al creatures, euen so with moste ardent myndes to bee accepted and enbraced of all people without excepcion.
Moses gaue a tradicion of a sabboth of dayes, in whiche he commaunded that euery seuenth daye, they should all rest from sloumbreyng or vnclenly occupacions: he gaue also a tradicion of a sabboth of yeares, in whiche he enioyned that euery seuenth yere it should bee rested from tillyng of the yearth▪ neyther any thyng to bee requyred of thesame, sauyng what it woulde bryng forth of it owne selfe. He gaue ferthermore a tradicion of a yere, called the restorer of the fyrste state of libertie, vnto whiche, (of the propertie of the thyng) was geuen the name of Iubilee, emong the Hebrewes. This yere of Iubilee came about in course agayne after vii. tymes seuen yeares, and was euermore the fyftieth (for seuen tymes seuen maketh .x.ix.) And this yere of Iubilee was moste hertely to bee wished for of all the Israelites, that eyther with bonde seruice, or els with debte were any thyng oppressed. But like as the sabboth of Moses refreshed mennes bodies onely with beeyng at reste and quiete: so did the seuēth yere onely prouide for the resting of the yearth from tillage. But nowe there is shewed vnto your knowelage a perpetuall sabboth, neuer to bee interrupted or broken: in whiche the mynde and soule beyng free & vacant from all troublous vnquietnesse of eiuil desyres, ought wholly to attēde to the quiet applying and exercise of heauenly thynges, and not now with pensife earefulnesse to prouide altogether for yearthly thynges, forasmuche as to them that loue God, no manier thyng at all is wantyng. Yea, and moreouer the Iubilee of Moses did not helpe any others but onely the Israelites: it gaue neither free deliueraunce, ne yet full deliueraunce, yea and thatsame veray thyng whiche it did geue, extēded no ferther then to the bodye, and enduted but for a shorte tyme. But this yeare of the Lorde, dooeth vnto all persones, whosoeuer are endebted to the deuill through synne, whosoeuer bee as bonde seruauntes subiecte to euill spirites, whosoeuer through ignoraunce of the trueth are blynde, whosoeuer bee in all kyndes of naughtinesse so farre paste, yt they are vnhable to euery good worke: vnto all suche dooeth this Iubilee of the Lorde bryng perfecte & free remissiō, deliueraunce or libertie, sight, health, and complete perfeccion in euery behalfe. So muche the more therfore ought ye with prompt zeles, and endeuoures to [Page] enbrace that is offered. For the thyng that ye haue hearde promised by the prophecie, ye maye now if ye wyl, in the dede selfe fynde to be true. Ye haue hearde it with your eares, but ye haue nede of readie and desyrefull hertes, yf ye wyll bee apte to receyue so great a blissefulnesse. It is euen the highest thing that possibly maye bee, wherof this free offre is made vnto you. But woe vnto them, that shall despyse the bountifull & gracious goodnesse of God, so wyllingly offreing it selfe vnto them. It is the yeare of Iubilee, freelye offreyng deliueraunce and saluacion vnto all suche as with mekenes of submission, and with readinesse of beleuyng, shewe theimselfe wylling to bee taught, and apte to receyue healing. But after this yeare of Iubilee must succede and folowe the yeare of retribuciō and redresse: which shal adiudge and ministre euerlastyng peynes in hell vnto all suche as shall haue refused the goodnesse of God. By these woordes dyd the Lorde Iesus in an humble and sobre manier, signifie hymselfe to bee thesame man, of whom the Prophecie of Esaie did make promysse: whereas the mooste parte belieued the sayed place of the Prophete not to concerne Messias, but to concerne Esaie hymselfe. For whan Iesus was in baptisyng, the holye ghoste slydyng downe from heauen in the visible likenesse of a doue, and lighting vpō his heade, did all the people to wete, that thissame was euen veraye he, whome the prophecie had ment of. Enoyntyng betokeneth a certayne mylde and ientill still thyng. For there is nothyng more ientill, supple, or caulme, then oile: wherof was euen that name Messias geuen him, which is in Greke Christon, in Latine Vnctum, in Englyshe, the enoynted. For as for the preachyng of Iohn, it was sharpe, and soure, and full of threatyng: but Christe did with mildenesse, with courteous familiaritie, and with beneficial good turnes continually moue and praye the people to receyue saluacion. Whan Iesus dyd with moste highe auctoritie and no lesse myldenesse speake and treate of the premisses, many had him in great estimacion therfore,And albate hī witnesse, and wondered at ye gracious woordes whiche proceded out of his mouthe. and merueyled at his talke beyng veray ferre vnlyke to the talke of the Pharisees: that is to wete, caulme, mylde, and meke, amiable, poudred with muche grace, hauyng in it no spice of haultnes or pryde, no poynte of soure looke or presumpteous takyng vpon hym, and yet neuerthelesse of suche sorte, that it conteyned in it condigne auctoritie. For the woordes of the Pharisees, because they issued foorth from an hearte corrupted with ambicion, with auarice, with enuie, and with many other naughtye affeccions, did moste tymes smacke of the spryng that they gushed out of. But the wordes whiche proceded from the mouthe of Iesus because they welled foorth from a brest replenished with the heauenly spirite of God, were not onely amiable and swete vnto all good folkes, but also piththy and effectuall towarde saluacion. Yet neuerthelesse some there were emong these Nazareans, in whose myndes and opinions the meanesse of Iesus kynred and familie that he came of (to the outwarde acceptacion of the worlde) made the auctoritie of the heauenlye doctrine to bee the lesse regarded. For in consideracion that they euery one dyd yet all this while beleue hym to bee the sonne of Ioseph and Marie, and that the slender habilitie and substaunce aswell of Ioseph and Marie bothe, as also of theyr aliaunce and kynsfolkes was not vnknowen: in consideracion also, that they hadde seen hym many yeares euen from his chyldehood to had learned at noue other schoole, sauyng onelye his fathers occupacion of carpentrie: ne at any tyme to had haunted the schooles of the Pharisees and of the experte lawiers, (who taughte the misteries of the holye scripture bookes with muche [Page lviii] highe solemnitie and haultenesse of countinaunce:) they did muche meruayle where and how he had soodaynly gotten so great vertue and power, whiche he had to fore shewed foorth in other cities by diuerse and soondrye myracles: they mused where he had gotten that same wondrefull knowlage of diuinitie bookes: they wondred where he had gotten so great eloquence to speake after that sorte with auctoritie. For they did not yet vnderstād, of how muche more power and effecte the enoyntyng of the spirite of God is, then the doctrine of the Phariseis. Estemyng hym therefore by the thynges whiche they knew in him after the fleshe, they sayed: Is not this same felowe the sonne of Ioseph the carpenter? for they knewe not the heauenly father, who than wrought by his soonne. And because that Iesus wrought ferre fewer miracles in the citie of Nazareth, then he shewed in other cities, certayne of his kynsfolkes beeyng halfe in a fume and indignacion therewith, detracted and reproued hym, as thoughe that eyther he had not his power ready to serue hym euery where, or els that he oughed his owne kynsfolkes suche despite, that he woulde shewe no myracles emong theim, wherin thei hunted for a certayne worldely prayse and glorye to theimselues warde by suche a matier,Whatsoeuer we haue heard doen in Capernaum. &c the glory wherof was altogether due vnto god. The vngodly murmuryng of these persones, did Iesus rebuke and alaie with suche sayinges as here folowe. Because ye haue hearde (sayeth he) that I haue elswhere emong others healed all kyndes of diseases: verayly ye wyll saye vnto me, that is woont to be saied in a common prouerbe: Thou phisicion heale thine owne selfe. We haue heard saye, that thou haste wrought certayne woondrefull thynges aboue the course of nature in the Citie of Capernaum, where thou were but a straungier, not hauyng there any that are nere of bloud or kinred vnto thee. But conuenient it were that thou shouldest bee beneficiall moste chiefly to thyne owne kynsfolkes: what thou dooest to thy countreymen and kynsfolkes,No prophet is accepted in his owne countraye. thesame thou dooest vnto thine owne selfe. Therfore if this vertue and power of thyne, bee appropriate vnto thee, and contynuall in thee, than whatsoeuer thou haste dooen emong the Capernaites and straungiers, do euen here lykewyse emong thyne owne kynsfolkes beeyng moste nere vnto thee: and doe it here in thyne owne countrey. Unto the wieked murmoure of theyr hertes beeyng now disclosed and vttreed, the lord aunswered in this manier: I am in dede a Phisician readye to heale all the diseases of all creatures, if anye partie shewe hymself apte to be healed. For no phisician (be he neuer so well learned, ne neuer so well willyng to do good,) is hable to helpe or cure the sicke, if they cast the medicine away from them, when it is offred them, and mistruste the feythful phisician. And in dede this is the affecciō of the moste common sorte of men, that they esteme the phisician so muche the more, that he is come a man vnknowen, out from some ferre coūtrey or region: and in suche a place doeth he fynde more truste and affiaunce to bee put in hym, where he is estemed by none other thyng but by his arte and by the name of a phisician. And in dede as touchyng his cū nyng whiche he carryeth about with hym where euer he goeth, he is at all times and in euery place one manier a manne: but where he fyndeth men full of mystrustyng and contemners, he cannot by his cunnyng doe good to so many: not for that he hath in suche a place any lesse wyll or els power on his owne behalf, but because the parties, whome his mynde and wyll was to relieue, wyll none of the benefite of healthe for despite and grutche that they beare to theyr owne selfes. And thesame that chaunceth to the phisicians, dooeth muche more [Page] chaunce vnto the prophetes. For the cunnyng of phisicians dooeth ofte tymes helpe some, yea, whether they will or no: But the Prophete because he dooeth moste chiefly cure soules, hath it not lying in his power, though he woulde, to helpe suche as refuse saluacion whan it is offered. And refuse it he doeth, whosoeuer mystrusteth. And many for none other cause mystruste the Prophetes, but because they esteme thesame, not of the power of God werkyng by them, but of the weakenesse of body, whiche they see in them lyke as in other mortall men. Turne ye the stories of the olde prophetes ouer, and ouer & ye shall finde it to bee a thyng of moste vndoubted certayntie, that I nowe saye vnto you: whiche is, that neuer was there yet anye Prophete had in price within his natiue countrey and emong his owne kynsfolkes: not for that they be lesse hable or willyng to dooe good to theyr owne frendes, then to straungiers or foreine persones, but because the vnbeliefe of the kynsfolkes maketh theim vnwoorthie of suche benefite at goddes hande.
For the benefites of God are not geuen for the respecte of kynred, but for the good herte of a man: not to the cousynage of the fleashe, but to the promptnesse of the spirite: not to the nacion, but to the feyth. For this I affirme vnto you for a matter oute of doubte: that in the tyme whyle Helias was lyuyng, whan by the continuall space of three yeres full, and six monethes, there hadde fallen downe no rayne from heauen, and the baraynnesse of the yearth by reasō therof, had oppressed all the quarters there about with great famine, there were many wydowes in the nacion of the Israelites: and yet the sayed prophete beeyng nere at the poynte to peryshe through hounger, he was not sent to any one of them all to bee fedde, but vnto the wedowe of Sarephtha, in the countreye of Sydon. Why was he not rather sent to the wedowes of Hierusalem, there to multiplye the steane of meale,And manye lepres werī Israel, in the tyme of Heliseus. iiii. Reg. v. and the pitcher of oyle? or to shewe a notable miracle to some one of them by restoryng a dead chylde vnto lyfe agayne? Forsothe because that emong the Israelites there was not one of all the wedowes, that coulde egually matche or compare with the sincere feyth and affiaunce in God, of the sayd heathen and barbarous woman. She beeyng desyred, gaue hym water readilye withoute any styckyng: and whan he promysed that her steane of meale, and her pitcher of oyle should not waste, she beleued, and made hym pottage as she was bydden to dooe. This was forsothe a mynde and herte of an Israelite in a woman beeyng no Israelite: so ferre is the good herte more regarded and estemed afore god, thē is the bloud or kynred. And did there not a muche lyke thyng befall in the tyme of Heliseus the prophet who succeded Helias? For no doubt there is, but that emong the Israelites there were manye Lepres, the whiche found a great misse of their bodely health: Why than was neuer an one of thē made cleane by Heliseus, but Naaman of Syria, beyng before that time and ydolatre, & an aliene borne to the nacion of the Israelites? Could not the prophet haue been hable to doe thesame emong his own coūtrey folke, that he was hable to dooe on an aliene and heathen man? Was he (trowe ye) more quicke and readie to dooe good to suche as wer not of goddes religiō, [Page lix] and yet borne in a foreyne countrey too, thē to men of his owne people and nacion? No. But the feith of the man deserued that benefite of goddes hande. For he had a sure feith that god was hable by his true seruauntes to dooe as great a thyng as that. And whan he was bidden to plounge hymselfe seuen tymes in fluime Iordan, he obeyed and did it. Yf the lepres of Israell had had thesame feith with them, euē they should haue felt the beneficiall goodnesse of God too.
Whan Iesus had with these sayinges, plainly without any flaterie or colour laid to his countreymen of Nazareth theyr vnbelefe, for the respect wherof thei made themselues vnworthie of goddes benefites: and all vnder one did geue halfe a significacion, that thende would be, that the free gift of the power of the ghospell shoulde passe awaye and remoue, not onely from his countreymen of Nazareth, beyng vnbeleuers that woulde not turne to the feith, but also from all the Iewes in general, vnto the wedow of Sydō, that is to saie, to ye churche of the Gentiles, & to Naaman of Syria, yt is to saie, to the Gentiles who afore that tyme wer idolaters & wurshippers of false goddes: the enuious grutching & murmour of ye Nazareās turned into manifest indignacion & fuming. For ye hertes of them euery one were brought so ferre oute of pacience, because he had been so bolde to speake suche wordes in the open Synagogue, (preferring the peoples of Sydon & of Syria before the Israelites, whereas the saied people wer mē vtterly abhorred & detested emōg the Iewes:) yt making a plain vprore & sedicion, they droue hym out, & banished hym the citie of Nazareth. And not beyng therwith satisfied, they brought hym euen to the brough and edge of the mountaine, vpon whiche thesame citie was buylded, verylye myndyng & purposyng to tumble hym down euen there headlong. O vnnaturall countreymē: O fauour of yt waueryng mynded people, into how great a madnesse sodainly chaunged. And after all this is doen, they meruaile that saluaciō cōmeth not to them wheras themselues do banishe away from them the worker and geuer of saluaciō. Thei disdeyne to haue the godly beliefulnesse of the heathē to be praised, and yet do they not all the while emende their owne wicked vnbelief: They did verai eagrely desire to haue a phisician: & yet cannot they abide to swallow downe ye holsome pille of the veritie beeyng bittur in theyr mouthes. Thei wyl nedes haue their bodies made hole, nothing regarding ye diseases of the minde. And the medicine of the solle beyng sicke, is true & plaine speakyng: whiche because it is true, is thought sharpe & byting. They haue more mynde to pleasaūt flatreyng poisō, though it worke death, thē to a bitter medicine yt might bring them health. They require to haue miracles shewed emōg them for vainglorie of the world, which Christ neuer shewed but for the health of men, & to goddes glorie. Neither was his cūming into the world purposely to heale the bodyes, which should within short space after decaie and perishe: but to cure soules that should liue for euer. And now cōsider me here, how peruersely & ouerthwartely ye Nazareās wurshipped & serued God. It was ye Sabboth day, & they rekoned it a thyng against al godsforbod on yt day to sewe a seame in a shooe: but whan a countreyman of theyr owne, ientilly calleth them vnto saluaciō, thei accoūpte it no wicked dede at all, sediciously with al theyr force to driue him before them to a place where he might breake his necke. Forsouth Satā did his busie cure [Page] by these instrumentes to accomplishe the thyng that he had to fore by his owne selfe tempted Iesus vnto. And here founde he bailliffes or seruauntes, more gracelesse and myscheuous, then himself. For Satan for his part durst not presume any ferther, but to moue Iesus that he would caste hymself downe headlong from the high pinnacle of the temple: but these felowes swarmyng together in a plumpe, hale and drawe to a stiepe edge of an high mountayne, and as muche as in them lyeth do toumble downe at the same place, a countreyman and tounesman of thesame citie that themselues were of, beyng knowen emōg them: and one that had doen them all good. Their wicked wyll did asmuche as euer it was hable: but their wieked will had no suche power as to do it. For the tyme was not yet come in whiche it was expedient for vs that Iesus shoulde dye, who in dede was come to suffre death for vs, but not till his owne tyme that his heauenlye father had appoynted, nor anye other kynde of death, then whiche he had specially chosen. Nor euerye Sabboth did like hym for the purpose, but the Sabboth of Easter, in whiche it was seemely for the lambe that should redeme the world, to be offreed vp in sacrifice: neither was a stiepe edge of a rocke or a moūtaine for his purpose, but the high exalting vp on the crosse. Lucifer was toumbled down headlong out of heauen for his pryde, and therefore is he a buisie prouoker of others to sodayne ruine, and downfallyng. The sonne of God had of his own disposicion leat himselfe fayre and sobrely down into yearth to the ende that beyng hoighced vp on the crosse, he mighte drawe vp all thynges vnto hymselfe, and might by exaumple of hymselfe lift them vp into heauen through humilitie, whom that same prince and head captayne of pride laboured to toumble down headlong into hell through presumpcion and vnbelief. Neither was Nazareth a place conuenient for the executing of that sacrifice, but Hierusalē. Iesus therefore suffred hymselfe to bee drieuen oute of the Citie, to auoide bestowing of his preaching vpon people vnworthie (which self same thyng to do, he taughte his Apostles also:) But to bee toūbled down the rocke headlong he would not suffre, because it pleased hym willingly of his owne accorde to suffre death. What than did he? He turned not hymselfe into a byrde or a serpente,But he departed through. &c. or any other lykenesse made by some sleyght of iuglyng or legerdemayn, to thētent so to escape: but wtout any hurt at all, passed he fayre & softely through the middes of them, whiche tofore had violently haled & pulled hym to cast hym down headlong: wherin he openly declared ye malice of mā to haue no power on hym, vnlesse he would willyngly of his owne accorde, delyuer hymselfe to be taken of them, & to be putte to death. And with this onelye kynde of auēgement was the moste mercifull Lorde Iesus cōtented, that is, to forsake & leaue thē whō he perfeictlye knewe to be vncurable. Otherwise (if it had so pleased hym) it laye in his power euē with a mere becke to haue drieuen them all to breakyng theyr neckes, who had haled him thither for thesame purpose. But his desyre was rather to haue them lyue, yt emedyng themself by cō tinuaunce of tyme, they might of malefactours be made innocent, then to caste them awaye at the wurste whan they were offenders. For oftetymes yf men bee restreigned of theyr benefite that they maie not haue it at theyr willes whā they would so readye as they haue had, it maketh them the better to fele the misse & lacke of hym that is readye for to do them good. Certes by this myracle they might haue been moued aswel to reuerence & acknowelage his power, against the vertue whereof the conspiryng of the furious multitude was not hable any thyng at all to dooe, as also to loue the goodnesse of hym, who when they had [Page lx] attempted the vttermoste mischiefe agaynst him that laye in theyr powers, yet was rather willyng to reserue them to a tyme of repentaunce, then to cast them awaye at the wurste to eternall punishemente.
Iesus therfore, forsakyng the proude citie of Nazareth, beeyng rebellious agaynst the doctrine of the ghospell, came downe and toke his waye toward a citie of Galilee called Capernaum; beeyng a citie of great rychesse, and therfore drouned in all r [...]ott [...]us excesse, in al vesuptuousnesse, in ambicion, in pryde and in the other vices whiche customably are compaynyons to rychesse. But here because of their volupteous sensuall liuing, he vsed no familiaritie of carnall conuersacion emong them: (whiche familiaritie hath euermore been a breder of contēpte, & hath vsed to make menes autoritie the lesse regarded.) Wherfore here also in Capernaum, as his custome was elswhere to do, he wente into the tēple vpon the Sabboth daye, and preached. For the wickednesse of the Nazareans (beyng so great, that they had goen about wilfully to murdre hym being their best frende,) could not so weighe hym, that beyng offended with so haynous a dede of mischief as that was, he would forsake the coūtrey of ye Iewes, and foorth with putte ouer the gyft of the gospel from them vnto the Gentiles: but now he fulfylled in dede thesame thyng, whiche he afterwarde taughte in wordes to his disciples: whiche is; that whan they wer drieuen out of one citie, they should flee vnto another, not settyng theyr mynde, ne deuisyng how to auenge theyr iniurye, but how to sette foorth the gospell ferther and ferther, in suche wyse, as the malice of those that droue them awaye out of theyr tounes, myght profite to the expedicion of settyng forewarde the profession of the ghospell. And Capernaites (although they wer men all geuen to worldly affaires, nor muche abhorred from the maniers of the heathen, emong whome, by reason of the trade of bying and sellyng that the one vsed with the other they were often conuersaunt:) he found muche more ientil and honeste in taking or interpretyng his woordes, and dooynges, then he founde his owne countreymen the Nazareans:They were astouned at his doctrine to whom neuerthelesse for his well knowen, and throughly tryed and continual perfeccion of lyfe, he ought to haue been more derely beloued. For the Caperna [...]es very greatlye woondred at the doctryne of Iesus: consyderyng that it was no washe miengled geare, nor peynted and glossed as was the doctrine of the Pharisees, of washynges, of truely paying the tithes of Mynt and Rue, of castyng gyftes into the offryng boxe of god, and of suche other lyke thynges,For his preachyng was with power. whiche rather conteined supersticion then vertuous doctrine, and whiche were layed vpon the simple people to mayteyne the glorye and luc [...]e of the pharisees: whereas they theimselues that taughte these thynges, kept not so muche as the chief commaundementes of the lawe: but the doctrine of Iesus was found substaunciall and full of auctoritie.
For first, whatsoeuer he taught was moste certaine trueth, and also agreable [Page] with naturall reason. Secondarily, it was of it selfe muche materiall vnto true godlynesse, and to eternall saluacion. Ferthermore▪ his singular perfeccion of liuyng, caused his doctryne to bee regarded accordingly.
And ouer and besydes al this, many a miracle was there wrought and shewed by hym, with suche power and vertue as hadde neuer been vsed ne seen there, whiche euidently declared the doctrine that he taught to bee of God, and not of mannes spirite. For the Lorde Iesus did his myracles not for lucre or vaine glory, but firste with them he succoured the wofull necessities of suche persons as were in extreme distresse, to the ende that by doyng them benefites, he might winne theyr hertie loue: and secondely the miracles were for a tyme shewed to the bodely iyes, to the ende that by the same miracles they myght learne to beleue those thynges, whiche though they were inuisible, yet were more earnestly then any corporall benefites to bee desyred: lastely they were a fygure and a representacion of those thynges, that were wrought in theyr soules. It was now the Sabboth daye: and the people religiously and with great deuocion rested frō the workes forbidden, whiche yet of thēselues were not euill, as for exaūple to go a iourneye to kiendle a fyer, to grynde theyr corne, to presse theyr wynes, or to [...]otche vp theyr garment beeyng broken or seamerent. Without foorth in dede it was Sabboth daye, that is to saye the daye of reste, but within theyr myndes there was a great trouble and vnquyetnesse, whiche the spirite of Satan did there reyse, who woondrefully tossed and vexed theyr myndes with dyuerse mocions of co [...]e [...]ise, of pryde, of wrath, of auengyng displeasures, and of envie. For there and no where els is the true. Sabboth, where the spirite of the Lorde quieteth the mynde to reste from all vicious and inordinate lustes.There was a mā which had an vnclene spir [...]e And of this thing there was euen than presente a certain figure in theyr sinagogue, whiche was a certayn man, whose bodye was possessed with an vnclene deuill, and this exaumple was to vs halfe a warning and a puttyng in remembraūce, in how muche more miserable and piteous case they are, whose myndes are possessed with eiuils of vires, yea more foule and ilfauoured, then that deiuill was. For what deiuill is more vnclene or more noysome then lecherous concupiscence, then wrathe, then ambicion, then the gredie desyre of moneye, then enuie, then hypocrisie? With these deiuils & suche others lyke, were the Iewes for the moste parte possessed, who dwelt in the Synagogue, whiche synagogue had not as yet receyued the spirite of Christe: but was vexed with so many deiuils as there reygned vices in them. Neither were they hable to receyue the moste mylde spirite of the gospell, vntyll the Lorde Iesus expulsed and droue out from them, that euill spirite of Satan that helde them in his possession. Wherefore the sayed partie so possessed with Satan, beeyng not hable to abide the newe vertue of Iesu: whiche priuely vttered it selfe, began to crye out horribly roryng.What hast thou so doe with vs thou Iesus of Nazareth? Oh out out, what haste thou to do with vs thou Iesus of Nazareth? Art thou come to destroye vs before the tyme? we knowe what tormentes abydeth vs at the last daye. But nowe thy presence tourmenteth and vexeth vs before that daye. We require no saluacion of thee, we aske no release of peyne, but onelye praye thee to delaye or deferre it vntill than. We neuer felte the lyke of these tormentes by the presence of any other prophete. Wherupon it is not vnknowen to vs, who thou art. For doubtlesse thou arte thatsame onely holy of God, that shall conquier all vngodlynesse, and drieue out of the worlde all vnclenesse. The lawe hath his holinesse, the lawe hath his clenesse: but thou [Page lxi] arte he onely, whom god had sanctifyed and declared holy with heauenly holynesse. The lorde Iesus, would not suffre hymselfe to bee praysed or spoken of by that wicked spirite,And Iesus rebuked hī. but would all the glory of his prayse to bee referred to his father onely, and to come from hym, knowyng right well that this confession of the deiuill came not foorth of a syncere fayth, but of a malicious will and purpose. For he professeth Christe to bee Iesus, and to be the sonne of God, only to geat hym to confesse thesame of hymself, and playnly to vtter what he was to his harmes, dooyng the selfesame thing by the mouth of this man, that Satan the temptour of hym had to fore gonne about to dooe, and had laboured in his owne persone: he professeth Christe of a subtile and craftie mynde: not that hymselfe might atteyne saluacion, but that he myght lette and hyndre the saluacion of others. Neyther was it loue that caused hym to vtter that voyce: but feare of punishemente. Wherfore as an eiuill and malicious vile slaue of a desperate mynde vnpossible to bee recouered to grace, he deserued to heare these thankes for his confession.
Holde thy peace thou vnclene spirite, and departe from that man, whom by tyrannie thou doest possesse:And sayed: holde thy peace & cum out of hym. I am come to saue men. And whan the deiuil had throwen hym in the myddes, he came out of hym, and hurt hym not. At this emperiall and almightie voyce of Iesus commaundyng hym to departe, the vnclene spirite whan he had throwen down the man vpō the yearth and vexed hym, he departed from hym: so that no harme appered dooen vnto the man beyng now safe and clene delyuered. That he threwe hym down, it was an euident signe, of his peruerse wyll, and a token that sore agaynste his mynde he forsoke thatsame his dwellyng place. That he hurt hym not, it proueth playnly, that the wieked spirites can hurt none of them, whiche dooe wholly commit themselues vnto the salueour. For the goodnesse of this one Iesus onely, is of more strength to saue man, then the malice of innumerable deiuils to destroye or hurt thesame. Other men whan they labour to deliuer mennes bodies from noysome spirites, are woont to take for the purpose, & to vse all possible kindes of remedies, and thynges of vertue and strength to putte awaye that eiuill: as are (for exaumple) certayne prayers speciallye prescribed and appoynted therefore, and made with certayn woordes apte for that purpose: burnyng of frankincense: sprincling of holy water, or other thinges accustomed: certayn herbes hauing a vertue and propertie to expell them: with many other kyndes of ceremonyes not vnlyke the feacte of sorcerie, and witchecrafte. And yet right seldome is it seen, that those thynges expell an eiuill spirite. That if at any tyme he dooe departe out of him, he leaueth behinde him some tokens and markes of his manyfest malice: either tearyng awaye some membre and lymme of his bodye, as a legge or an arme: or els leuyng behynde him some disease & sickenesse vncurable. But whan the people sawe that at the mere worde and sharpe commaundement of Iesus, the eiuill spirite sodaynly departed from the manne, so that he was perfectly healed,And feare came vpon them all. and not so muche as the leste marke or signe that could be of his eiuill remayned, they all that sawe this doen were astouned and began to wondre. And thus they talked emong themselues of Iesus.
What a straunge case is this, that we see now suche a thyng doen, as the lyke hath not been reade ne herde? For he hath the vnclene spirites vnder his rewle and obeysaunce, and commaundeth them. And his commaundementes are of suche mightie power and autoritie: that they byandby, acknowleagyng hym more of power then themselues, dooe forsake a man in suche wyse, that after [Page] they bee goen out of hym perfect health returneth in place of sickenesse.
Thus the sight of this so woondrefull a miracle, caused that the name and fame of Iesus bruited and spred abrode this acte, not onely in the citee of Eapernaum, but also throughoute all that region,And the fame of him was sored abrode. euen into the Synagogue of the Iewes, whiche lackyng the spirite of Christe, made an vprore and a stiere through the spirite of Satan, against the trueth of the ghospell: throughe the inspiracion of whiche Satan, the Nazareans attempted to murdre the saluaour as is aforesayde.
Than departed he from the Synagogue, and entred into the house of Symon, to whom the name of Peter was afterward geuen: whose mother in lawe was holden with a veray sharpe feure. This womans kinsfolke and alliaunce besought Iesus, that as he vndesired had expul [...]ed and drieuen out the deiuill from the man, (as is aforesayed) in the Synagogue: he woulde bee so good, at the desire of a great manye frendes, as to heale this woman of her feure, and the rather, forasmuche as she was of the allyaunce and affinitie of Peter, a disciple of his owne, whome he entierly fauoured. Than Iesus to shewe and declare hymselfe readye to dooe good bothe priuatelye and openlye, aswell to his acquaintaunce, as to those that were straungiers vnto hym, yea and vnto all ages, young or olde, to all sexes, men or women, and to all states and degrees, ryche or poore: he came nighe, and standyng harde by the woman, he threafued the feure,And immediatlye she arose and ministred vnto them. commaundyng it to departe.
And foorthwith at the Lordes comaundemente, the sickenesse wente quite awaye, and the strength and lustinesse of her bodye returned agayne, not by littell and littell, as it commonly dooeth in those whiche are cured at the handes of phisicians: but the sickenesse beeyng soodainelye drieuen awaye, the whole strength and lustinesse of perfect health, with a cherefulnesse of moode, was in suche wyse restored, that she arisyng out frō the bedde where she had lyen sicke, dressed the supper for Iesus, and his disciples, and serued them whyle they sate at the table.
And so readye was the Lorde to dooe good and to helpe all men, that he neuer did so muche as laye for his excuse the importunitie or vnseasonablenes of tyme▪ to any that of simple and mere fayth, and truste in hym, requyred his helpe and succour. For the matier beyng now openly blowen abrode throughout all the whole citie: as many as had any sicke folkes in theyr house, whiche were troubled with diseases of diuerse sortes, broughte their sicke folkes to the doore of the house where Iesus lodged. And he beeyng a mooste [...]entell salueour, neyther layed for his excuse that he was nowe from the people within doores where he oughte of reason to haue quiete reposyng of hymselfe from [Page lxii] labour: ne that it was night, and therfore an vnseasonable tyme for suche doynges: but vpon all that euer were brought vnto him,And he layed hys handes on euery one of them. he layed his hādes that were euermore geuers of health and helpe. And all kyndes of diseases did he bothe easily and freely put awaye from all personnes, as one that mynded by this exaumple to teache all men, that suche as wyll be free from the diseases of the mindes, they must flee to none other but to Iesus onely, which is euermore readie freely to pardone and forgeue how grieuous soeuer the offense committed hath been: so that with sincere fayth they turne wholly vnto hym beeyng the onely auctour of true saluacion. For there is no kynde of syckensse so incurable▪ so rooted to sticke by a man, so deadly: but at his touche and commaundemente it maye bee healed. And here is by the waye, set foorth a paterne or exaumple to bishops▪ and pastoures, or curates that succede in Christes place, with what myldenesse they oughte to receyue synners that are desyrous to emende from theyr vyce and synfulnesse. For yf the Lorde Iesus, in whom there was not so muche as any one litle prient or marke either of sickenesse or of vice, woulde neuer turne awaye his face from any disease, were it neuer so ougly or lothely to see: but that he would receiue them to him, but that he would touche and handle them, and also would heale them, how muche more than dooeth it beseme those persones thesame to do, whom the benignitie of Iesus hath tofore pourged from the sickenesse of the mynde, and who yet neuerthel [...]sse in the meane tyme are not all free from all faultes: especially forasmuche as it is not they that take awaye the sickenesse: but they are only ministers of the gifte that commeth from heauen, and haue nothyng but the office of exortyng and stieryng others to aske and desyre health, and of bringyng them vnto that mightye Phisician, and mouyng thesame to mercie by theyr intercession, that he will vouchesalue to touche theyr hertes and myndes with his handes, and so to heale them.
And not onely syckenesse fledde at the commaundement of his voyce, and at the touchyng of his handes:And deiuil [...] also came out of many but also the deuils not beeyng hable to abyde the godly power of Iesus, by and by ere he commaunded them, wy [...]lyngly fled out of the bodyes of those myserable creatures whom they had long tyme tofore possessed. So great a piece of felicitie and blisse it is to come nere vnto Iesus. And nere towardes hym dooeth that persone drawe and come, who myslikyng hymself, is desyrous and fayn to be made better, and the whiche conceyueth an assured confidence and feyth, that all his synnes, be they neuer so haynous and grieuous, yet by the vnspeakeable mercie of Iesus are freely and clerely forgeuen. There bee in the bodyes diuerse kiendes of sickenesse: and neuer a whir fewer diseases of the soule, yea and these of the bothe the more perillous: except perchaunce ye will thynke that there are fewer kyndes of intemperancie and mysgouernaunce, then there are kyndes of feuers: or to bee a thyng of more ieopardie and daungier that the bodye boyle in a feuer, then it is perillous for the soule to rage or renne mad in lecherous lustes.
And emong the diseases of the bodye, some are so foule and lothely to see, that a mans next frendes cannot abyde to come nere hym▪ as for exaumple, to bee eaten with lyce: some agayn are so contagious & infectiue, that a man shal hee in ieoperdye to come nere vnto suche as haue them▪ as the leprie in especial, and the pestilence: albeit, (the trueth to speake) fewe sickenesses or diseases [Page] there bee, but that one waye or other they are infectiue. Agayne some diseases there are, either so strong and sore vpon a bodye, or els of suche long continuaunce, that they ouercome and passe all cunnyng and cure of the phisicians. But the power of oure phisician is so great, that there is no sickenesse whose greatnesse is aboue it, or to bee compared vnto it: more is his purenesse, then that it maye bee stayned with any sinnes or eiuils of anye mortall creatures: greater is his mercie, then that it can lothe or abhorre any mannes ouglye fylthynesse. He receiueth all men to hym, as one of moste singulare goodnesse: he toucheth all men hymselfe beeyng moste pureste: he healeth all menne as one moste mightyest.
But on no diseases of the bodye are the phisicians lesse hable to dooe any cure, then vpon those sicknesses whiche corrupte the tabernacle of the mynde and reason, as for exaumple, the fransie, the forgetful slepie disease, called of the phisicians letharge, albeeit in dede men possessed with deiuils are more incurable then either of bothe these, because the wicked spirites beeyng more stronger then mannes nature, dooe tosse and turmoyle bothe theyr soules and bodyes, and vexe them at theyr pleasures. Neyther is it the custome to bryng suche vnto phisicians that are but men: but they are lefte to the heauenly helpe of God.
For so greate is the strength and power of this eiuill, that euen to beholde thē is a pieteous matier. But peraduenture they seme not miserable, (although in dede they are more wretched caitifes) that through the desyre of reignyng or bearyng a rewle ouer others, are drawen to poisonyng or to witchecraftes and nigromancie, to sleaghing, yea the nerest of theyr kynne, to sacrilege, and other mo dedes of mischief, more hainous then these: and suche persones also whom wrathe carryeth violently out of the right waye, to the spoylyng of inculpable poore men, to the murdre of innocentes, whiche haue nothyng deserued, to makyng of warre, to burnyng, to settyng the whole worlde in a rose, howe lytle a porcion is that eiuell that the partie aboue sayed (whose bodye the deuill had possessed) dooeth, or suffreth, if it be compared, with how great furies suche an one is vexed, or how great confusion a prince bryngeth to the whole worlde, if he be sette in a rage through the spirite of tyrannie. The violent force of this sicknesse and mischiefe ouercommeth mannes power to cure it. But the spirite of Christe is stronger then it, which, if the mynde of man haue once conceyued, it cannot bee chosen but that all the vncleane spirites that would possesse him, (bee they neuer so manye,) muste auoide and bee goen. When this shall so bee brought to passe, then shall he sodaynly be made of a tyraunt, a father: of a cruell man a moste mercifull gouernour: of a poller of the people, a relieuer and succourer of the oppressed:Whan the sunne was downe, all they yt had of a furious warriour, an ensewer of peace: of a briber and extorcioner, a liberall dooer and a geuer of benefites: of a glorious crakyng Thraso, a sobre and prudente prynce of great experience. Onely leat him bee brought to Iesus, and bee ledde awaye from the worlde. For euen than aboute the goyng downe of the sunne, no small noumbre came vnto Symons house, (that is to saye) vnto the Churche or congregacion of Christe where the gospell is preached, and by the power of Christes▪ spirite the vnclene spirites came out of them all, openly protestyng that there was one come, whose goodnesse was mightier than their malice.
For whan they departed out of menne, they cryed and sayed: Thou arte that same veraye sonne of God. But as yet the tyme was not come, whan the Lorde [Page lxiii] woulde be knowen vnto all menne that he was that same Messias the veraye sonne of God: and thoughe he had been so mynded, yet woulde he not that the vnclene spirites should bee the troumpettes of his glorye: eyther for that theyr confession was not simple and of good purpose, but subtile and craftie: or because there was ieopardie in it, lest yf theyr witnesse shoulde haue been of anye weyght or estimacion in this so great a matier, they shoulde haue been credited or beleued in other thynges, wherin they woulde (as theyr delyte and felicitie was) beguile men with theyr false lyes. For Satan in veray dede, forasmuche as he is of nature a lying marchaunte, althoughe sometyme he speaketh the truthe, yet dooeth he it onely to this ende, to deceyue men thereby, another time and waye. And doubtelesse this crafte haue some men learned of hym, who intermiengle godly thynges emong vngodly: true thynges with false: puttyng as it were, deadlye poyson into holsome meates, that they maye allure the mo men to damnacion.
Wherfore Iesus teachyng vs that it becommeth not suche menne as haue once consecrated themselues vnto the holy ghoste, to haue any thyng at all to dooe with wieked spirites: he rebuked theyr clamouryng and crying, and sore threatnynges added he with all, to put them to silence. For they felte a woondrefull strength and vertue to procede, from him, and therof suspected that he was Messias the sonne of God: euen thesame that was promised.
But Iesus truely, who was not come of moste speciall pourpose to heale the bodyes, but to cure the soules: nor to one citie onelye, but to all countreyes of the worlde: whan he had by shewyng many soondrye myracles, and with the holsome doctrine of life well begon the castyng abrode of the sede of the euangelicall philosophie: veray erely euen at the breake of daye, before that the multitude shoulde eftsons flocke thither to hym, as people whiche came more to gase and woondre at his myracles, and to seke bodely healthe, then to seke the saluacion of theyr soules: he leaft Capernaum, and withdrewe hymselfe departyng into wyldernesse or places solitarie, as one that woulde fayne bee awaye from the great preasse and throng of people vaynly resortyng vnto hym, teachyng vs a lesson by the waye, that miracles are not to bee wrought to a vayne oftentacion or braggue of our selues, nor yet at the wyll and pleasure of the people for theyr fansies and appetites: but so ferre onelye, as they maye auayle and growe to mennes saluacion, and to Goddes glorye: but the suspicion of vayn-glorye euermore at all tymes to bee vttrely avoyded. That he healed al men, it was an exaumple of goodnesse beeyng prompt and readye to be shewed vnto al men: yt he priuely withdrewe himselfe, it was an exaumple of humilitee & mekenesse, fleeyng vayn prayses & vauntyng of hymself.And kept hī y• he shoulde not departe from them. And whā it was now brode daye light, there resorted thither agayne, as they had dooen, great noumbre of all sortes of people, allured by the greatnesse of thynges dooen on the daye before. But whan they knewe that Iesus was goen, many byanby folowed after hym. And whan they had found hym, they entreacted hym to tarye with them, and not to leaue their citie, but there with them to take an house, to thentente [Page] he might bee a continuall dweller emongest them. This mynde and affeccion of theirs towardes Iesus, was in dede not vngodly: but yet muche more blessed are they, whiche suffre not the Lorde Iesus to departe from the litle house of their hertes, but whan he addresseth to be goen, doe with muche prayers cal him backe agayne. Notwithstanding at that presente season, the dispensacion and state of the fleshe whiche Iesus had taken, did require, that he often and manye tymes chaungeyng places, might by that occasion from daye to daie sprede ferther and ferther abrode the preachyng of the ghosell, beeyng as yet but a newe doctrine and but of late cummen vp. For he was the sedesower seute into the worlde, to sowe and caste abrode in all places the doctrine of the ghospell, although it should not in al places like prosperously come vp and proue in growyng. Wherefore to theim that willyngly desyred hym to returne againe to Capernaum, and there to enhabite himselfe, he ientilly and coldely made this aunswere. The benefite that hath been freely bestowed vpon you, take it well in woorth. I dooe not mislike your entreteynement or harbrough, ne despise to be a so iourner emong you. But I must of necessitie preache the kyngdome of god to other cities to, as I haue dooen to yours. For truely my father hath sent me for this ende and purpose, not to preache to one citie onely, but that I shoulde call and bid all men to the felowshyp and brotherhood of the heauenlye kyngdome: And thesame that Iesus nowe did himselfe, he taught afterward his disciples also to dooe,for therfore I am sent. whiche was, that they shoulde trauaile ouer and ouer the whole yearth, and teache all nacions. And this iourneyng from place to place, was not the disease of ficlenesse or of vnstablenesse: but it was the earnest affeccion to do good vnto all men. So to flitte from place to place, is no poynte of lightnesse of man: but an euident signe of the charitee, that suche as folowe the steppes of the apostles ought to haue. Yea and in places where the doctrine of the ghospell is riefe enough, yet a good watching shepehearde will not so leaue to walke to and fro round about his cure, as one that is carefull for his flocke committed to his charge and custodie: to the ende he maye call againe the shepe whiche was goen astraye: heale that is scabbie and sicke: deliuer that is in daungier of the woulfe: see to the curyng of the torne or woūded: coumfort and cherishe with good kepyng, that is tendre and weake. For they are not made pastours or heardemen, to see to one or two householdes and no mo: but that they should continually watche for the behoufe of all. This excuse thus made, and the Capernaites therewith satisfyed, Iesus went about from one to another of all the villages, cities, and tounes of Galile, preachyng, as his accustomed woont was, in their Synagogues, and through the myracies whiche many tymes and often he wrought, purchasyng credite vnto his doctrine emong the Iewes, who were so harde herted, that without myracles they coulde beleue nothyng.
The fifth Chapiter.
ANd now forasmuche as the fame of Iesus was daylye more and more bruited abrode emong alfolkes: so great was the resorte of people sekyng vnto hym, that to bee emongst theim, or to leate theim haue free accesse vnto hym in the Synagogues, in the stretes, & in the tounes was not enoughe: but into whatsoeuer place the Lorde at any tyme withdrewe hymselfe, thither would a greate multitude bothe of menne and women one emong an other, byandby come rennyng. A maignie of them the desier of bodely healthe had occasioned so to doe: a good noumbre, the straungenesse of miracles did moue: and veraye manye did the vertue and power of the heauenly doctrine drawe vnto him. The desertnesse of the countrey lying waste and saluage, did nothyng feare theim from commyng to hym, the peynefull climing of mountaynes did nothing discourage them, nor the shame of forceable breakyng into this or that mannes house, coulde kepe theim from hym, in case he had any where by occasiō kept hymselfe secrete within doores. Short tale to make, come they were at last to a great pooles syde: and yet whan Iesus there addressed hym to take bote, they coulde not fynde in theyr hertes to leaue hym so neither. They gathered to hym by flockes, thei letted for no shouldring ne thrustyng to geate to him. They forbare not to breake in par [...]orce to places where he was, they hāged styll on hym and woulde not awaye, they spared not in manier to beare hym down afore theim with importune pressyng to hym. And here now, o frende Theophilus, in any wyse open me the iyes of thy mynde, to the ende that thou mayest in the recityng of a thing dooen but after the fleashe, (that is to saye by theim that did not yet perfeictelye knowe what that spirite was) veray playnely see a liuely representacion of the churche, both as it fyrste sprong vp,He stoode by the lake of Genezareth. and also as it grewe in tyme to a passyng great noumbre: Iesus was standyng on the shore euen harde by the poole called Genezareth, whiche poole (because it shooteth foorth a great waye bothe in length and bredth, and by reason of muche wynde that ariseth of the poole selfe, it laboureth to and fro veraye often, with many rough sourges) the Hebrues doe ofte tymes call by the name of a sea. It semed to theyr thought, that he mynded to take bote and to be goen. But the vnrewly multitude flockyng about hym, were euermore at the veray holes of hym with importune throng, and pressed still vpon hym, for faynnesse to heare the woorde of God out of his mouth. For as for the Phariseis talke and preachyng, a great manye of them were euen than already cloyed withall, and wetye of it, because it sauoured altogether carnallye and worldelye, and nothyng els. But this importune facion of the people didde nothyng displease the moste meke and pacient lorde Iesus, but as one compelled and beyng at a narowe streyght, (because on the one syde the thicke presse of the people made importune thrustyng, and on the other syde the water was in [Page] manier euen vpon hym,) and seeyng the place, to be but so so commodious for one to preache the ghospel in, (for because that neither the people thrustyng stil to and fro, and bearyng forward one on an others necke, coulde well fynde sute footyng to stand quiete in a dounhill place: & a voyce that souneth from a very lowe place, commeth to a fewer noumbre: yea, and moreouer it is conueniente that a man whyle he teacheth the gospell, maye stande quiete and safe from pestreaunce of the people,And he saw two dippes stand by the lanes syde. cloustreyng and throngyng together at auenture:) he withdraweth hymselfe into a place, somewhat more quiete. And euen as god would, there were lying at thesame shore twoo fisherbores. And the fyshermen selfes beeyng goen oute of their botes, were washyng of theyr nettes, to haue them in a readinesse against the nexte fishyng tyme. Iesus when he had espyed these fisher botes, he entred into the one of them (and that was Symon Peters bote) and prayed him to launche a litle from the lande. Which being doen, whan he was by that meanes somewhat remoued from the pestreous throngyng of the multitude, he sate hym downe quietlye: and oute of the bote, as it had been out of a doctours chayre, taught the people stādyng on the shore. Out lorde had afore called fishers to the office of preachyng the ghospell:And he sate downe, and taughte the people oute of the shyp. and euen the same that Iesus nowe did oute of the bote was to fishe for men: the poole was the worlde, wauyng vp and downe with soondrye troublous mocions of thynges: Simons shippe, was the churche beyng first gathered of Iewes: of whiche churche, Simon Peter should afterwarde be instituted the chiefe spyrituall ministre, (and the worde Simon, is to saye in Englyshe, obedient,) for the Iewes, thei required to haue woondres shewed them, and putte all their affiaunce and hope of saluacion in the workes of the lawe: the Philosophters on the other side, did with naturall reasons and argumentes of mannes brayne holde great disputacions about a thyng that they called in theyr terme, Sumo [...] bonum, (as yf ye shoulde saye in Englyshe, the highest, and moste perfecte good thyng, that could bee) and thereby did they measure and esteme the felicitie of man, (whiche we call heauens blisse:) whereas the doctrine of the ghospel promiseth vnto al men saluacion, through feith. And feyth is a kinde of obedience: for an obedient persone he is that beyng bydden to beleue, doeth beleue without any stickyng, and without any reasonyng: and whiche beeyng bydde to hope, dooeth hope, dependyng altogether of his mere pleasure, to whose feyth he hath once yelded hymselfe.
Thou hast heard, o Theophilus, the first foundacion and cummyng vp of the churche: heare nowe the growyng and encreace of thesame, whiche shall cō sequently ensue of this euangelicall fishyng. Whan the Euangelicall sermon was ended, the Lorde Iesus spake vnto Simon that was maister of the bote saying: rowe the bote awaye ferther from the lande, and haue it foorth into the depth, and there shoote ye foorth your nettes abrode to take some fishe.
Here Simon, (accordyng to the terme or woorde of his name,) aunswereth in this wyse: Mayster all this nighte long haue we laboured in fysshyng, and [Page lxv] haue taken nothyng at all: and therfore beeing out of all hope to take any fishe at this tyme we haue washed our nette, and made it ready to lay vp: yet at thy bidding, I wil once more shoote it furth. I shall (as my parte is) be obediente to thy bidding: the proufe and lucke therof shall reste in thy handes. The lorde Iesus commaundemente was obeyed: the bote was had awaye to the depthe of the poole: the nette was caste abrode of a greate coumpasse: within whiche there was euen by and by enwrapped and caughte suche a greate multitude of fyshe,Neuerthelesse at thy commaundemente I will looce foorth the nette. that the disciples nette being a great deale to slender for the burden of the fyshe, dyd breake, and the one of the botes was not sufficiente to holde the draught that they had taken. In ye other bote wer Simons felowes, to whom they made sygnes, not in wordes, (because they wer ferre of) but by other meanes, that they shoulde come to theim in the other bote, and helpe theim in dischargyng theyr nette of his great burden. They came, and they holpe theim, & there was founde such a myghty great quantitie of fyshe, that both the botes wer fylled veray full with the lucky spede of that one nette, insomuch, that by reason of being ouer laden with the burden, they were within litle in daunger, of sinkyng. Thou haste here in Symon the fourme and Image of a preacher of the ghospell. The propre and moste speciall office of suche an one, is to caste abrode the nette of euangelicall preachyng, not oute of the Phariseis snares, not out of the Philosophiers sophisticacions but directlye oute of the rewles of holy scripture bokes, so knitte & made of the actes and saiynges of Christ; that it maye enwrappe veray many, and not let them escape oute againe after they are once in. This world also hath nettes of it own, & Sathan hath fishers of his owne too: who dooe with flatreyng enticementes allure the miserable soules of men, and towe theim into the were and nette of damnacion, and soe bring thē at laste to perishing for euer. But happy and blessed are those soules whom the nette of the Apostles hath wounde in, & draweth them vp from the diepe doungeon of synnes and of errours vnto a more open aier, out of darkenesse, into lyght, out of fylthie mudde, to a more purer lyfe, oute of wandreyng affeccions to a constaunte zeale and endeuoure of continuall liuyng vpryghtly withoute offence. For they are not drawen to murdremente, but to healthe and safety. They are so wound in, that they would not by theyr good willes escape out, and in case they doe escape out, they peryshe. They are on euery syde encoū paced with the knottes of the trueth euangelical, they acknowlage their owne miserable state, and reioyce that they are drawē to the ship of the churche. And for because that the nette of preachyng doeth at times drawe and catche with in his coumpace fyshes of soondrye kyndes out of al parties, it cannot be chosen, but that some eiuill are miengled emong the good. Therfore through the faulte of the eiuil, the nette doeth breake: but yet doe not the good fishes therefore slippe out. Heritiques doe attempte and laboure to cutte in sunder the doctrine of the ghospel: but Christ on euery side fencing those that are his, turneth the deiuelishe attemptates of the others, to the profityng and betteryng of the porcion that is vncorrupted. Some lade and trouble the shyppe with theyr troubleous disturbaunce, being burdenous and heauye with the affeccions of this world, and also couetyng to returne to the mudde that they had least, but the shyppe drowneth not whiche Christe hathe once bouchsalued to loke vnto. And although there is no mo but onely one churche throughout all the world, yet doeth the figure thereof for this cause conteine two botes, that we shoulde [Page] vnderstande, that the churche is congregated of two peoples, the Iewes, and the gentiles. The beginning of our saluacion proceaded fyrst from the Iewes. And there emong them dyd Peter fyrst of all men, nexte after Christe, caste the nette of Apostolicall preaching, and at one draught plucked vnto Christ three thousand of menne and women together of al sortes, that was, whan he played the fysher to catche menne. And his tale to the people at that tyme, was not linked together with the art of Rhetorike, not intricate with the subtilties of the Philosophiers sophisticacions: but myghty and effectuall throughe the vertue and power of the holye ghoste. For he had not at that tyme caste out his nette abrode vpon any truste that he had in the strength of man, but at the biddyng of Christ onely, with whose spirite he was than led. Or els is the net cast out in vayne, onlesse Christe sende prosperous lucke to mannes castyng. But lyke as from the Iewes was the fyrst beginning of this growing vp: so from the Gentiles came ryght plentifull increace vnto it, insomuch that they which had firste caste theyr nettes, were of force constreigned earnestly to require the helpe of theyr felowes: For afterward, by reason that the Gentiles did on euery syde violentely breake into the brotherhood of saluacion that cummethe by the ghospell, Petur and Iames gaue theyr handes to Paule and Barnabas, in token of theyr eguall feloweshyp concernyng the affayres of the ghospell: and so bothe parties with as earnest endeuoure as they myght, did laboure to fill vp bothe shippes: and the matter so well succeded, as it was to be wondred at.
Simon therfore, when he sawe the matter to goe not by mannes power or by casualty, but onely by the godly vertue of Iesus, dyd eftsons geue a lesson by exaumple of hymselfe, what ought to bee doen of hym, that is a preacher of the Apostles doctryne, yf his laboure of preaching doo at any time luekely come to passe. For althoughe the bote was hys owne, althoughe it was his owne nette that he had caste, and althoughe himselfe was the beste manne that had sette handes to drawyng of the draught,Whan Simon sawe this, he fell downe at Iesus knees. yet taketh he vnto himselfe no thanke at all therof, but by the greatnesse of his lucky spedyng, was striekē with the more humilitye. He falleth downe at the knees of Iesus, and putteth ouer vnto him the whole glory of al thissame acte. For his owne parte he confesseth hymselfe to be naught els, but a synner, and a persone vnworthye to bet any ministre or instrumente of his diuine power. Maister (sayeth he) now and neuer afore dooe I acknowelage mine owne vnworthinesse, whan I considre thy hygh maiestie. Goe thou hence awaye from me, for I am vnworthy of thy compaigny.Lorde goe from me: for I am a sinful manne. Albeit it was not any desire or wyll of hym to departe oute of the lordes compaignye, that enforced Petur to speake these woordes (for he loued Iesus singularely aboue all others:) but a certayne earnest merueilyng of his power ferre surmountyng the power of the worldly meane.
Neyther were Simons felowes of anye other mynde or affeccion, than Simon hymselfe was of. For a certayne vncredible wondreyng at this dede [Page lxvi] had possessed the hertes of them all full and whole: but not somuche as one of theim tooke to his owne prayse any parte at all of the doyng thereof. For they acknowelaged euerye one of them that the laboure in dede was theirs, but the lucky spede of takyng so muche fishe at a draught was his onely, who had bidden them caste their nette. And what manne would not bee astouned yf he consider how that through the preaching of a fewe men beeyng but poore creatures of byrth and degree, beyng also priuate persones, neither of any learning nor yet in any office, it was within a fewe yeres perswaded to so manye thousandes of people, that settyng cleane aparte all affeccions of their kinsefolkes, settyng at naughte all losse or decaye of their goodes and substaunce, nothyng regarding the threattenynges of prynces, despisyng al punishementes and tormentyng, yea and finally deathe it selfe, they coulde fynde in their hertes to folowe the playne homely doctrine of Christ, beleuing such thinges as by mans naturall reason cannot possibly bee proued, and hopyng on suche thynges as after the power and strength of nature, are playnely to bee despaired of? A bisshope therfore muste of duetye bee ready and cherefull to caste the nette, that he may earnestely apply hymselfe to winne veray many vnto Christ: and he shal looce the nette abrode not to his owne glorye, not to bee a gayner thereby, not at the pleasure and appetite of princes, not for any worldly affeccion, but at the pleasure and bydding of Christe: who commaundeth not the net to be caste abrode, but to the healthe and saluacion of theim that are fished for, and to the magnifiyng of Goddes goodnesse. For this and none other is the Apostles manner of fishyng. And such fishyng, although it be executed by the ministerie or seruyce of mans voice, and of his diligente laboure, yet the whole summe of all the prayse is to bee referred vnto Christe onelye: whose luckye settyng on at the fyrste, looceth the tongue to speake, whose spirite dooeth put in the herte of the speaker what to saye, and whose secrete power drawethe vnto hym the myndes of the hearers. And standyng the case, that it maye bee in the teacher, euen of his due ryght to take some piece of praise vnto himselfe. In this behalf, yet is it a more poynte of safetye, to referre all the whole vnto hym, withoute whose ayde and helpe, nothing that man attemptethe, dooeth succede or proue to folkes saluacion. He can no skill to take away, that himselfe hath geuen: he can no skylle to enbraied any man with that that he hath frankely sente of hys bounteous largesse. So muche the rather will he bee contented to leate any thyng bee thyne owne, yf whatsoeuer myght by any waye haue semed too bee thyne,And so was also Iames and Iohn. &c. thou bee of the mynde that the same shalbe his. He wyll be wel contented that the commoditye and profite redounde to the: but as for the glory and praise he will not suffer to be geuen to any other but to God onely. And in case we haue a luste to glory, we shal more safely glorie in him. But whan the meruaylyng at this acte of Iesus made all them styll to continue astouned, that had been associate with Petur at the takyng of the fyshe: (emong which coumpaignie were Iames and Iohn the sonnes of zebedee, and felowes with Symon in fishers crafte) and whereas,And Iesus sayd vnto Simon: feare not. for merueyling at the vertue and power of hys godhed, they durste not be so bolde as to approche any thing nere vnto Iesus: the Lorde gaue them woordes, of veray greate coumfort, and to Petur (in whome he was muche accustomed to set foorthe the paterne of anye thyng that he would haue to bee enpriented in the hertes of al the reste) thus he said: Simon, there is nothyng why thou shouldeste bee afearde, Thou dooeste acknowelage [Page] thyne, owne weakenesse, and an experimente thou haste hadde of the power of god. And this power of god is to bee loued, not to bee dreded. For what it is hable to dooe, it dooethe shewe furthe, not to oppresse the weakenesse of synners, and to trede it vnder foote, but to lifte vp and set it vprighte: there is nothyng els required, but that thou bee obediente vnto my byddynges, and not to weigh what it is that thy strengthe is hable to dooe: but what it is that I wyll haue dooen. Nothyng shall come ill forwarde, if thou put thyne affiaunce in me. Thou doeste greately meruaile, that the matter came so luckilye to passe in the takyng of fishe: but this is but a lyghte matter. A thyng of muche greatter woondre shall prosperouslye goe forwarde with the,From hens foorth thou shalt catche men. whan thou shalte beegynne to take men with thy fishing. And to such a kynd of fishyng, haue I specially chosen out bothe the and thy felowes. Enough now for thys tyme of thys fishyng that ye haue hytherto vsed. From henceforth thou shalt apply thyselfe, not to fyll thys bote of thyne with fyshes, but that thou mayste replenishe my churche with preachers of the ghospell. And that, that the Lorde spake vnto Petur, thesame did euerye one of them vnderstande to be spoken vnto them too. Therefore euen oute of hande theyr botes beeyng conueighed to lande and all thynges lefte euen there behynde them, they wente after Iesus, voide of all care concernyng thinges corporall, and with all theyr whole myndes bente to the purpose to bee fyshers of men.
To this noble office of fishyng for to catche menne, they were to be framed with enstruccyons and good lessons, they were to bee trayned with misticall exaumples. To the entente therefore that he woulde declare no vice or faulte to be so abhominable ne so deadlye, that is not by and by forgeuen to anye that wyll acknowelage his disease, and will through the feyth of the gospel earnestly call for remedy at the hande of the heauenlye phisician Iesus: it so fortuned, that in a certayne citie, a certayne man there was right greuously infected with the impediment of the leprosie,Beholde there was a man ful of leprosie. &c. and al the whole bodye ouer veraye full of a foule and a lothely scourue to see. And this sorte of people was in suche wyse abhorred emong the Iewes, that all suche were cleane exiled from coumpaigniyng with any others, and the lawe in expresse wordes did streightly forbidde and charge, that none suche shoulde bee so muche as touched, for the daughter of infeccion that woulde immediatly folowe thereby. But a greate deale fouler, and muche more to bee abhorred is the leprosie of the mynde, then of the body. But the Iewes, whereas themselfes swimmed as full as theyr skynnes myghte holde, of many great vices that laye inwardlye hydden within the skinne: yet dyd they so greatly deteste and abhorre ethnikes, publicanes, and other persones knowē to be sinners, that in case it happened them at any time no more but to talke with any suche: as sone as they came home agayne to theyr owne houses, they would make a washyng of all theyr body from top to toe, as thoughe they had taken some veraye sore infeccion. But Christes mynde was to haue his disciples ferre from this presumteous clenesse of the Iewes.
[Page lxvii]To the manne therfore beeyng thus piteously arayed with the leprosie, it was a great good turne, that he sawe Iesus. He acknowelaged his vnclenes, and iudged hymselfe a man vnworthie to holde vp his face and looke on the Lorde, seeyng that it was to bee abhorred and lothed of all men for the foule ploches of the leprye: but beeyng muche ashamed of hymself fel down postrate and groueleyng on his face, and spake out woordes bothe full of humility and also of assured truste in the Lorde. That he hydde his face, was a poynte of one that acknowelaged his owne eiuill: that he prayeth to bee made whole, was a poynte of one beeyng of vndoubted affiaunce in the goodnes of Iesus Christe, beeyng bothe of power to dooe all thynges, and readilye offreyng it selfe vnto all creatures,Lorde yf thou wilt, thou canste make me clene. Lorde (sayeth he) I knowe my soreto bee vncurable by any physicke of man, & percase I am a man not worthye of suche benefite at thy hande: but yet neuerthelesse this one poynte am I fully perswaded in, that thou arte hable to make me clene of all my disease, yf it were thy pleasure. Thou haste hearde the faythfull truste that I haue of thy power: there restethe no more, but that thy goodnes bee iudge, whether it will vouchesalue to extende hys mercye to suche a poore felowe as I am, plagued with extreme affliccyon, and paste r [...]medy of mans cure. There coulde not bee a fuller confidence towardes the Lorde, then whan the manne hadde already acknoweleaged his power what he coulde doe, yet neuerthelesse all the iudgemente whether he woulde dode the benefite or no, to remitte wyllynglye vnto hym, who knewe it to bee otherwhyles expediente for vs to bee plagued with the maladies and diseases of the bodye, and the prosperous successe of thynges temporall, to bee nothyng for oure behou [...]e.And he stretched furthe hys hande. But Iesus beeyng delited with this so perfeicte confidence and feyth of the man muche to bee pityed, dyd not onely not remoue hym awaye oute of his syght, but also setteth hym on his feete, wheras he lay prostrate, and stretching furth his hande, touched the lepers face, saiyng: Where thou requireste my goodnes, I will it so to bee. And because thou dooeste openlye proteste thy selfe to beleue my power, bee thou clene. And euen with the woorde speakyng, the leprye where with he hadde long tyme bene full al ouer and ouer, went clene away from al his body.
The discyples in the meane whyle learne a lesson how that in no wise they ought to turne awaye theyr faces from any persone beeyng intangled with neuer so enormeous and detestable synnes, so, that the partye acknoweleageyng his disease, earnestely desyre remedye at the goodnesse of Christe with perfecte truste to receyue health. For yf the Lorde, (who onelye and none but he, was pure from all manier leprye of viciousnesse,) vouchsalued with his owne handes to touche a creature that was to bee abhorred of all folkes: howe muche lesse conuenienteis it, that the disciples, whom the Lordes onely goodnesse hath made clene from theyr sinne, and whiche neyther bee altogether clene from all offences, and not oute of possibilytie to fall into all enormities, shoulde thynke foule to bestowe theyr diligente cure in healing the diseases of others? Suche [...]nier touchyng dooeth not defyle the toucher, but scoureth and clenseth the partye that is touched. The partye that is touched is furthewith made pure, and he nothyng the lesse pure that toucheth hym, at lestewyse yf by the instrument of a true Apostles handes, Iesus selfe dooeth vouchesalue to touche him.
And nowe, because the lawe remitteth the iudgement to discerne whiche is [Page] a l [...]prie, and whiche not, not vnto all persones at auenture, but to the priestes onely: the Lorde woulde not haue this miracle bruited abrode by the rumoure of the vulgare people onelye:And he charged him that he shoulde tell no man. but to the entente that the truethe of the matter might the more certaynely be knowen, he gaue a streight charge vnto the partie that was healed, not byandby to noyse abrode the benefite whiche he hadde receyued, but fyrste and foremoste, according to the playne ordre of the lawe, to resort vnto the priest, by whose iudgement he had afore be condemned of lepry, and disseuered from coumpaniyng with other folkes, that yf he (sayeth Iesus) whan he hathe vewed thy bodye, shall geue sentence and iudgemente that thou arte a clene manne in veray dede,Leut. xiii. a And offre for thy clensing. &c. than goe and offre the thyng that Moses law appoynteth to be offred of all suche as haue hadde the fortune to bee ridde from the leprie. And so shall it all vnder one come to passe, that neyther the priestes may fynde faulte that their gaines dooeth decreace vnto them through me, nor the lawe to haue bene broken or contemned, whiche I am come not to abolishe but to make perfect: nor on the othersyde slaundreouslye reproue thys benefite of myne, eyther by deniyng that euer thou were a lepre, or els by iudgeyng that thou hast not bene made whole. For the thyng self shal euen at the fyrste woord fully aunswere them: if it so be that he was not full of leprie, why did ye, whiche take vpon you the skilfulnesse of determynyng which is a leprie, geue sentence that he was a lepre, and therupon disseuer him from being conuersaunt with others? And on the othersyde in case he bee not whole, why haue ye receyued the oblacion in the lawe appoynted and limited, as of one beeyng made clene from the leprie? The Lorde Iesus dyd for this consideracion with so muche circumstaunces commaunde all thissame to bee doen, that it myghte bee manifestelye apparente vnto all creatures, that there was one come greater then the lawe: who was hable without any helpe of the lawe, by mere touchyng onlye, and by his only voyce, and with a becke of his head alone, at hys owne wyll and pleasure, to geue perfect clenesse: and that dydde so take awaye the vnclenesse of all [...]olkes whiche woulde offer themselfes throughe feyth to bee healed, as hymselfe was not stayned by the infeccion of any creature: and the whiche moreouer dyd freely helpe all folkes, whereas the priestes dyd not without a rewarde of a certayne offreing, somuche as pronounce theyr sentence concernyng purity or clenesse of the bodye, restored to anye persone. For the priestes of Moses institucion neyther dydde sende the leprye into any bodye, nor toke it awaye from any bodye: but of the leprye eyther breded in a bodye, orels taken awaye they dyd iudge onlye: but onely Iesus taketh awaye all kynde of diseases from all creatures, exactyng or requiryng none other sacrifice of them, but a playne and a pure truste in hym that we acknoweleage in him the vertue and power of the godhed, by whiche he is hable to dooe whatsoeuer his will is: and that we wurshyp in hym his goodnes not possible to bee expressed in woordes, and also hys mercye by whiche he woulde fayne haue all sinners to bee saued, paying of his owne bodye all that euer was to bee offred in sacrifice for the synnes of theym all. And that the Lorde Iesus gaue a great charge to the partye that was made clene, that he should make no woordes nor no talkyng to any bodye what had happened, whereas he knewe yt the felowe would not kepe it vnspoken, he dyd therein but ordeyne an exaumple for his disciples, not to hunte or seke for anye blastes of vayneglorie for theyr well doynges emong menne. For it is none of ours that God worketh by vs: nor it shall not bee conueniente that we require [Page lxviii] any prayse to bee as a rewarde for such thinges: but we shal with still noise declare our selfes to reioyce in the behalfe of our neyghboure to whome the benefite hath happened: but all the glorie we shall referre and geue vnto God, and so litle wyll shall we haue to take anye parte thereof vnto our [...] owne lande or glory, that as touching our owne behalfes we should bee muche desirous, that it might be to all men vtterly vnknowen, that any suche benefite of God hathe fortuned to our neighbour we beeyng the instrumentes therof. No nor the pattie neither that hathe felte a beneficiall good turne, oughte to refette the thanke and praise therof vnto the man, by whom he hath receiued it: but ought to rendre the thankes vnto God the worker and sender of it, for that he vouchsalueth moste bounteously to geue vnto men suche highe and greate benefites through his seruauntes, yea and glorie doeth with better successe and lucke ensue to him, that [...]enneth awaye from it sekyng to auoyde it: and much more also to a mānes honour dooeth it come, whan it is not desired nor hunted for. For in veray dede that same and none other is true glory & renoune, that verai vertue selfe doeth purchase vnto a man beeyng vtterly vnwillyng to haue it, and seking by al meanes to auoid it, and such renoune as neyther the flattery of the people doeth geue, nor oure ambicious desire dooeth require: but suche as the partye selfe who hath well deserued it doeth not acknowlage, but sincere trueth that can no skylle of flattering, dooeth of it owne mere mocion lay in his lappe.
Through suche manier wondrefull actes as this, the fame of Iesus was [...]ayly more and more renoumed and bruited abrode, whyle some reporte vnto others the thyng that they had seen and hearde: and these agayne (muche lyke, as whan men deliuer thynges by hand from one to an other,) doe by talkyng sprede ferther and ferther abrode thesame that they hadde receiued of them, whiche reported it fyrste to others. Therefore there came flockyng thyther on euery syde greate coumpaignies of people, multipliyng daylye more and more, partely to here that same piththye doctryne, yt healeth all diseases of the soules, and partely that they whiche wer likely to fall in this or that sickenesse of theyr bodyes, myght through the power of Iesus vee made whole. For the grosse carnall people doeth rather meruaill and take regarde at those thynges whiche are to bee seen with the iye, then at suche thynges as were not seene. They estemed it a myghtye great matter and more then a mannes acte, that a pure clene skynne had been restored to a leprouse persone by the onely touchyng of Iesus, hande: whereas it is a greater and a more godlye benefyte by a greate oddes, that thesame Iesus hath with ministring the phisicke of euangelicall doctryne, put clene away from mennes soules, the feure of lecherous concupistence, the dropsye of couetise, the diuelyshe spirite of ambicion, with other deadlye pestilences of the mynde.And gaue him selfe to prayer. But nowe Iesus myndyng by this his dooyng to teache vs, that good woorkes are not to bee dooen neyther for braggyng or pompe of the worlde (as stayge plaies and open sightes are shewed,) nor yet so many at ons, or so long together, tyll menne be cloyed with them, withdrewe himselfe into a place of wildernes: and beeyng solytarie from all resorte of people, he gaue himselfe to prayer, wherein he rendred thankes vnto God the father for the benefites, whiche he dyd in moste large and aumple wise sende vnto manne through his sonne. For of suche chaungeyng nowe to coumpanye of menne and [Page] to preachyng, and nowe to solitarye contemplacion and to prayer, it foloweth that fyrst yf one at certayne seasons pause from dooyng benefites, it auoideth clotyng[?] & werines in the receyuers of them, and reneweth a freashe appetite to desyre moe: and secoundarily that whoso hath sequestred hymselfe from men to talkyng with God, returneth better, and also more hertye and cherefull to hys office that he hath for a tyme rested from. And as for the Lorde Iesus, he dyd in suche wise temper and ordre all his whole lyfe: that myndyng to shewe vs a paterne howe to liue, he woulde oftentymes shewe hymselfe to bee manne: and oftentimes agayne, he woulde shewe veray plaine tokens of his godhed. And truely nothyng dooeth better make a teacher of the ghospell hartye, quicke, and freashe to the office of preachyng, nothyng dooeth so well sence hym, and arme hym agaynste all corrupcion of this lyfe, as dooeth often goyng from al coumpany of men into places solitary, not to ydlenes, not to gamyng, or to other sensuall pleasures, (of whych sorte the reposyng of the riche cobbes of this worlde whan they sequestre themselfes from the resorte of men for the moste parte ar [...]:) but to the readyng of holy scripture bookes, to pure prayer; to thankes geuing to the contemplacion of thynges heauenly, and finally to th [...] perfeict clensyng, of the soule, yf percase any spotte haue been caughte throughe liuyng in coumpany with ye people. Of these thynges had Christ on his own behalf no manier nede at al, but his minde was to expresse in hymselfe a paterne for vs to folowe. Dayly conuersacion of ye pastoure or curate emong the people, doeth oftentimes brede contempt that he is not regarded: and on the otherside litle good it is that suche an one can doe, as continually absenteth hymselfe from all mennes coumpanies. A ryght teacher of the gospell therefore shall shewe his head abrode, as often as the people shall nede the foode of euangelicall doctryne, and as often as diseases of the soule growyng sore vpon them, doe require the helpe of one to cure them. Agayne as soone as they haue been well fedde, and after that helpe hath bene done to the euils of a greate mayny, than, lest on the one side familyaritye maye engendre contempte, or on the othersyde to muche presence may be a clotyng[?] to them: let him sequestre himself into his solitary closette, to the ende that, from his holy study at his booke, (as from veraye talkyng with God,) he may returne again to helping of his neighbours, at euery one time greater man then at an other, and all tymes better man, then he was afore.
After the lyke sorte veraylye as is afore expressed, dyd the Lorde Iesus returne agayne from wildernesse to Capernaum, and restored hys presence to the desyres of all the people beyng nowe made sharpe and eager with sore longyng for him. And there, euen as he was sittyng in a certayn priuate house and teaching, (for wheresoeuer Christe teach [...]th sittyng, there is the churche:) there had come swarmyng thither not nowe the basse and the inferiour sorte of people only, but also the Phariseis swellyng in pryde vnder pretence & cloke of holinesse, and also the doctours of Moses lawe, who beeyng muche moued wyth the fame of Iesus, hadde purposely come thither from ferre places, not onely out of all the [Page lxix] townes of Galile where Capernaum stoode, & of Iewry whiche laye nexte adioynaunte vnto thesame Galile: but also out of the veray city of Hierusalem, whiche Hierusalem dyd presumpteously take vpon it selfe the higheste preemynence of all godly perfeccion,Whiche were come out of al the townes of Galile. and also of wisedome. But as for Iesus, forasmuche as he was the fountayne of all helthe, dyd altogether from toppe to tooe, sende out from him nothyng, but a certayn effectuall godlye power for the healyng of man, which thyng to dooe was the onely cause of his comyng into thys worlde. And the more principall parte of man, dyd of good congruence take the place to bee cured firste. With his woordes he healed diseases of theyr soules. And therfore first he taught, and the same he dyd sittyng downe, lyke one that tooke vpon hym (as of iuste cause he myght,) the full autority of a doctour and teacher. The puttyng awaye of diseases of the bodye, was yet remaynyng nexte to bee doon [...], the whiche euryng of the bodye, (because it was a thyng open to the iyes of them all,) myghte frame in them a perfeicte beliefe of suche thynges, as with more fruite and power also, (thoughe not althyng so apparente to the iye,) were wrought and doen in the soules. And beholde a matter euen there readye prepared, wherupon to exercise and shewe hys godlye power. There was euen presence a manne possessed wyth the disease of the paulsey l [...]yng bedred not hab [...]e to stiere, and he was caryed thyther of fowe [...] menne. So soore was thys disease vpon hym, that all the senewes in euerye part [...] of the whole bodye were taken withall, and so holden, that the pieteous creature coulde dooe nothyng but lye still in hys bed, and was none otherwyse carryed aboute but as a corpse or a deade carkesse. Albeit the veraye nature and kynde of thys disease besydes furth of it selfe is suche: that the Phisicians at moste tymes haue but homelye spede and lucke in wrastlyng with it. But they that carryed the sicke man hadde [...]o greate beliefe & confidence in Iesus: that they put no manier doubt, but that the same Iesus to whom they knewe that there was no kind of disease vncurable) as soone as he should beholde the pieteous syght & facion of thys straunge plague, would be moued with compassion and helpe immediatly. All the moste adoe was lyke to be, how the pieteous creature myght come to be in the sight of Iesus. For suche an one is nowe already at a veray nigh poynt to be made perfectely whole, who hath once forsaken the lurckyng corners of sinnyng, and as a man in miserable state dooeth offre hymselfe to the syght of Iesus, acknowelageyng his own extreme distresse, & lookyng for Iesus moste merciable goodnesse. But as touchyng thys diseased man, th [...]let why they brought hym not in to laye hym at Iesus feete, was the thicke presse of people, whiche is a common set to many,And whan thei could not fynde. &c. that would els make haste to saluacion: Neuerthelesse thatsame poynt here in this matter, although it stopped and hyndred the sicke mans gettyng into Iesus, yet dyd it make both the great desirefulnes and also the truste and confidence, aswell of the partie that had the paulseye, as also of the others that carried hym, to be the more famouslye knowen. For althoughe God is of his nature propence and ready to shewe mercye vnto all creatures: yet doeth he many times make some delay of his beneficiall goodnesse, to the entent he maye the more sharpen oure desyres, and also to teache vs, that we ought to leaue nothyng vnattempted, or vnassaied, that we maye bee deliuered from the diseases of the soule. He loueth in this behalfe to see vs impo [...]tune: and by our importunitye he is (as ye woulde say) compelled of force vnto thesame thyng, which neuerthelesse of his veraye owne nature he is moste enclined to dooe. Therefore marke me now: what a bolde and auenturous parte these carriers of the sycke [Page] man played: or rather what the partye that had the disease, with muche importunitie made them parforce to dooe. Up they gotte theyr heauye cariage to the house roufe in the out syde, and the tilyng pulled awaye, they let downe the sicke man with cordes, as it hadde beene in at a windoore, euen as he was liyng styll in his bed, emong the thickest of all the people, directelye before the feete of Iesus. What a more shamelesse or sawcie pranke coulde there bee, then to take downe the tilyng of an other mannes house, and to tumble in suche a lothelye sight before suche a presence to behold it? And here the thicke presse, which at the doore woulde not geue way to the pieteous bodye to come in, coulde not choose but of force to make roume for him whan he came sliding downe from the house toppe. And what dooeth the moste ientill and mylde phisician therewhyle?
He casteth not them in the teeth with theyr shamelesse facion and theyr importunitie,And whan he sawe [...]. &c. he maketh no tailyng nor bitter chidyng that his preachyng was interrupted with a sight muche to be lothed and abhorred. The bearers of the sicke bodye lookyng downe from the house toppe asked nothyng of hym, the manne selfe that had the paulsey, asked nothyng neyther, from whome the great disease had taken awaye the vse of his toungue also. And yet all the more dydde he speake to this mercifull phisician in that he coulde not speake at all, nor, had no power therto. Neither was there any nede of making peticion, for the miserable sight it selfe dyd in moste earneste wyse make requeste for mercy: and the thing that his bearers had dooen, dyd euidentely enoughe declare what theyr truste was to haue at the Lordes handes: Iesus therefore whan he hadde throughlye perceyued and seene their woondrefull affiaunce in hym, dyd accomplishe more vnto them, then they loked for. The summe of theyr hertes desire was no more but that the partye whiche had the paulsey, myght bee deliuered of the sickenes of his body, But Iesus declaring it to bee a more godly thing for him to doo, and a thyng more to bee desired and sought for on oure behalfe, to bee deliuered from the diseases of the soule, turned hymself to the sicke man, and sayed. Thou man, thy sinnes are forgeuen thee.
This woord, because it plainely souned of a certayne power perteynyng to the godhed, dyd throughlye moue the myndes of the Scribes, and Phariseis, beyng menne neuer vnreadye or vndisposed to forge matters of crime againste him. For the priestes (whose offyce was to offre the sacrifices for sinnes,) dyd not theyr owne selues remitte synnes, but onelye made intercession to God by meanes of prayer, that he would forgeue offences trespaced agaynst him. But Iesus withoute brente sacrifices suche as the priestes dydde offer, and without prayers, as it had bene of his owne propre autoritie, and an autoritie of perpetuall continuaūce, sayeth: Thy sinnes are forgeuen thee: comprehendyng vnder a generall name, the sūme and the corpse of all sinnes together in general, wheras the priestes dyd procure no more but certayne offences to bee pourged by meane of sacrifice, and not all sinnes vniuersally.
[Page lxx]Esay had thus muche taught them, that onelye God it was, who myghte geue remission of synnes vnto men. For in this manier speaketh he by the mouthe of his sayed prophete. I it is, euen veraye I it is, that dooe wype awaye thy iniquities for myne owne sake, and I shall nomore beare thy sinnes in remembraunce. But the Scribes and Phariseis, thoughe they espyed and sawe in hym playne tokens of the power of God,Esai. xlii.d and .xliiii. [...] yet beyng offended with the infirmytye of his body whan they sawe it, and partely also beyng with enuye, had more will to forge some slaundre agaynste him, then to beleue on hym. For with secrete thoughtes thus dyd they speake within theimselfes: and (as the propertye of Pharisaicall diuisyng of slaundres is,) vnto theyr moste deuilishe wickednesse, they pretende a cloke of hygh deuocion towardes God, and the earneste zele of tendreyng his glory.
For there is not any more pernicious a kynde of vngodlinesse, then so to dooe. What felowe is thissame here, say they, that speaketh woordes of blasphemye, presumyng on hym the thing that is appropriate vnto God alone? For who is of power to remitte sinnes,What felow is this that speaketh blasphemy. &c. but onelye God? But than the Lorde Iesus, to declare yt in this behalf also he had an equality of the diuine nature: made aunswere in this manier to the secrete thynkinges of theyr heartes. Wherfore haue ye suche thoughtes in youre heartes? whether of these twoo dooe ye iudge more easy, eyther to saye to a man that is cloggued wt sinne, thy sinnes are forgeuen thee, or els to saye vnto thys partye, whome ye see here to haue euerye ioynte of hys bodie vnknitte and looce one from an other with the paulseye, aryse and walke? That yf ye shall see perfeicte healthe of the bodye to bee restored with a mere woorde vnto a man beeyng of hymselfe paste all remedye and cure: than beleue ye that the soule also is with lyke easinesse restored to his perfeict health. By thys that ye euidentelye see with youre iyes, beleue ye the thyng that can not bee seene wyth iyes.But th ye may knowe. &c. Lette not the infirmitie of thys bodye of myne offende you: but of the veraye actes that ye see dooen, acknoweleage ye the power of my godhed. And take ye nowe therefore a visible lesson to learne by, that the sonne of manne hath in hym a perpetuall power and appropriate vnto him on yearth to geue full remission of synnes vnto all creatures, whyche with syncere feythe dooe seke and aske hys helpe: and therewithall (the sayed Scrybes and Phariseis geuyng good eare vnto hym, and earnestelye herkenyng,) he sayed to the partye that had the paulseye. To the I saye, aryse, take vp thy bedde, and goe home to thy house. And euen immediatly the man that had bene so vexed with the paulsye, as soone as he was bidden, ariseth in syghte of all the presence: and takyng vpon hys shoulders the bedde in whiche he had lien sicke, wente awaye on his feete home to his owne house, the perfeicte strengthe of his body in suche wise receiued againe,Praising God. that where afore lying sicke in his bedde, he was carryed with fower men, he was nowe strong enough to carrye hys owne bed himselfe too. And awaye he goeth a perfeict whole man altogether both in soule and body, leapyng in his herte for ioye & cherefull in countenaunce, glorifiyng God by whose goodnesse he had bene restored to his healthe, whereas at the handes of man there had bene no hope of any recouery.And wer filled with feare. And truely the people beyng earnestely moued wt the straunge sight that they had seen, were righte greately astouned, & many of them praysed God, that he had geuen such great power vnto man: (for as yet they demed none other ferther thyng of Iesus.)
But some of them knowyng themselfes sinfull and naughte in theyr owne [Page] conscience, were throughlye taken with a greate feare too, forasmuche as they dyd not yet vnderstande that Christe was come of veraye purpose, not to caste awaie ne to lese suche as hadde offended, but to make them pure and innocente. And they sayed emong themselfes: we haue thys daye seen thinges to be woondred at: and suche thynges as neyther we haue heard at any time to haue bene doen, nor yet haue read of. The people meruaileth and is in fear, (and euen that same is a good large steppe of forwardnesse towardes helth: but the Phariseis, they grunte and murmour, and haue enuy at hym.
And Iesus whan he was gon out from thence, after that he had preached by the waters syde, (teachyng vs thereby, that the seede of the euangelical doctryne is in all places withoute excepcion to bee sowed:) as he was passyng by, he caste his iye vpon a certain publicane called Matthewe, and otherwyse also called by the name of Leuy, the sonne of Ilpheus: and this Leuy was sittyng at the receipte of custome. This was not a thyng dooen by blinde chaunce, but to haue caste his iye on him, was no lesse then to haue chosen hym to bee one of his. And a publicane he chose into the felowshyp or brotherhood of his Apostles of very purpose,And sawe a Publicane called Leuy to reache his seruauntes, that no sorte of men is to be reiected from the profession of the ghospell, so that they forsake the trade of theyr former naughty lyfe, and yelde themselues wholly to perfect godlinesse. Iesus sayed therfore vnto Leuy: Folowe me. And he at the voyce of Iesus, as thoughe it hadde bene one by some strong charmyng or enchauntemente clene chaunged into an other manier of man, ariseth vp, and all thynges leafte alone behynde him, euen as he was, he folowed the Lorde: Now, to conuerte a manne wholye geuen afore to a slaundreous trade of gettyng all his gaynes, and enwrapped with manifolde affayres suche as it is vnneath possible to get out of, to conuerte suche an one soodainlye to a clene contrarye trade, this was a miracle muche more notable, then to restore the sinewes to a manne that hadde lye [...] sicke of the paulsey. And that veraye poynte was euen nowe alreadye a greate herte burnyng to the Phariseis, that Iesus vtterlye refusing theym, tooke vnto hym publicanes, by whose company or hauyng to dooe with theym, the Iewes thought themselfes to bee defyled and made vnclene. But there came an other thyng besides this, whiche caused theyr enuye and grutche to braste furthe. For Matthewe beeyng nowe become a disciple of Christes, ordeyned for his maister a great feaste at home at his owne house. And thither dyd Christ vouchsalue to come accompanied with his disciples. At the same tyme were bydden & called also to the sayed feaste a great noumber of Publicanes, whom Matthewe euen as he had had them companions of his former trade:And Leuy made a great feast. so was he now desirous and faine to haue had folowers of his new trade in cummyng to Christe. The Scribes and the Phariseis this seyng, coulde nowe no longe [...] kepe in the wicked murmoure of theyr hertes, and yet durst they not presume to [Page lxxi] speake to the Lord: but they speake to the disciples, & to the disciples they finde matters of cauillaciō against their mayster, to the entent to turne theyr mindes from him that they myght forsake him. And this was theyr saiyng to the disciples: forasmuch as it besemeth the holy to be conuersaunte and to kepe coumpaigny with the holy, wherefore doe ye bothe admitte Publicanes and sinners, which are in open slaūdre and obloquie of the worlde, to haue talke with you: and also eate and drynke familiarely with the same in theyr houses, and doe not abhorre to haue theyr table and youres al one, for a speciall token of right dere frendship with them? But Iesus well vnderstandyng what ende and purpose this diuelishe murmouring of the Phariseis was spoken for, made aunswere vnto them in his disciples behalf. Wherefore doe ye falsely turne it to my slaū dre (saieth Iesus) that I haue conuersacion with publicanes and sinners? Naie veraily it besemeth me with no persones sooner to kepe coumpaigny,They that are wholenede not ye phisiciā. &c. then with sinners. For emong whom doeth it more become a phisician to be conuersaunte, then emong the sicke? I am come for none other purpose, but to cure soules that are oppressed and bounde with the diseases of synne. And more apte to bee cured are such persones as these, beyng openly knowen synners, acknowelagyng their disease, and therfore calling for the phisician: then others that thinke themselfes whole men, shewyng a poincted shieth to the iyes of the worlde, vnder the counterfeicte pretence of ryghteousnesse, whereas within foorth they are vexed with more grieuous eiuels, and haue diseases a great deale more vncurable then they, whose sickenesse is open to bee perceyued. Forasmuche therefore as I am a phisician: it is not mete, that menne beyng (as they thynke themselfes) righteous, should take indignaciō at me, if I kepe no coumpaigny with them, seeing that whole soules haue no nede of a leache. And trulye suche as are righteous in verai dede, ought not to haue enuy or grutch at sinners endeuouryng to emende to a better lyfe: That if they doe, than are they no lesse worthie to bee condemned & reproued therefore, then if one that is whole should take indignacion at a phisician visityng a sicke persone to helpe hym in his sickenesse. For as concerning the cause of the foule, he is no whole mā himselfe, ye enuieth health vnto an other beeyng sicke: and himselfe is not vnholden with a disease, that whan he may, doeth not release his neyghbour of his sickenesse. With thissame aunswere so ientle and so well to bee allowed, the Lorde Iesus bothe played the parte of an aduocate for his disciples, (who were not as yet sufficiently armed to dampe and choke the malicious capciousnes of the Phariseis and of ye Scribes:) & also did plainly teache the said Phariseis, that his curteous demeaning of hymselfe towardes sinners, was mercy, and not fauouryng of vnrighteousnesse: and thirdelye he dyd with couerte woordes, but yet sharpely, rebuke theyr presumpteous takyng vpon them, in that they dyd with a great solemne countenaunce despyse other persones, whereas themselfes were euen for this veraye poynte vncurably wicked enemies of God, that they stoode in their owne conceiptes vpon a false and a countrefaict title of holinesse.
But one slaunderous querell comethe on an others necke. And it fyrste arose partely of certain that had bene disciples of Iohn. For Iohn where he was as a marching border betwene the lawe that shoulde afterwarde cease, and the liberty of the ghospell shortely after to aryse, he gaue certaine tradicions which dyd not vtterly disagree from the Phariseis ordeinaunces: whereas Christe, who was by the opinion of many, thoughte muche inferiour to Iohn, did vse his disciples with more sufferaunce and tendernesse, especially in such thinges as to bodily obseruaunces doe aparteyne: of which sorte are fastes, and prayers: (for by these two thynges moste speciallye did the Phariseis purchase to theimselfes a fame of holines emong the people.) But Christe, though in hys owne persone he prayed often, yet dyd he teache hys dysciples, that praying ought to be both in fewe woordes, and also priuely in places secrete: Neither did he pricisely require any fast, yea and at certain thinges would he winke, in whiche the prescripcions of the lawe did partely seeme to bee neglected, whan he dyd in the meane while after a nother facion frame thē to higher stoute matters whiche dyd more speciallye apparteyne to euangelicall stoutnesse. For a muche more higher poynte of stoutenesse it is, from the botome of the herte to forgeue a displeasure or a wrong dooen vnto vs, to dooe good euen to veraye those that haue harmed vs, and to susteyn the losse of our owne lyfe for sauyng of oure neyghbour: then to forbeare eatyng of a litle meate tyll it be towardes nyght, or to humme out a fewe psalmes with the toungue. The Phariseis made woonderous muche hygh seruyce about that that might be outwardly seen, and that myght bee doen by hipocrisie: neglectyng in the meane while, and ica [...]tyng goe suche thynges,And they sayde vnto hym: why do the disciples of Ihō faste? &c. as are matters of true and perfeict vertue in dede. But these Phariseis beyng felowes more shamelesse, then the Scribes, boldelye presumed to chop logike euen with the Lorde hymselfe, saiyng vnto him: What is the cause, why Iohns disciples dooe often times faste, and are a great long while together in their prayers: and thy disciples eate and drinke at their own lustes, ne are not after the lyke sorte seen much in prayer? I [...] thou constauntly allowe the holinesse of Iohn, why dooeste thou varie from his institucion and ordeinaunce? Unto this surmuised chalenge, the Lorde because it touched himself and no man els, aunswered ciuillye and nothing impaciently, saiyng: I dooe not saye that praiyng and fasting are naught: but in these twoo thynges I dooe in the meane time suffer my disciples to doe as they lust themselues, that I may after an other facion bring them forwarde to more hygher matters of stoutenesse. In those thynges whiche concerne the bodye, and come somewhat nere to the ceremonies of the lawe, my traynyng of theim is somewhat with fauour and ientilnesse: but in such matters as perteine to the soule, it is a greate waye streighter and sharper. The thynges that ye esteme for the hyghest degree of holinesse, my seruauntes shall of theyr own volūtary willes readilye dooe yf the case shall at any tyme so require. Dooe not ye in the meane time enuy my disciples. The endes of thinges shal shewe whethers institucion of Iohn, or me, shall be of more efficacie & vertue. Iohn in hys moste gloriyng protested hymself, to be a frende of the bridegroomes, & not the bridegroome [Page lxxii] selfe. And veraily it is not co [...]uenient, that those which doe familiarly remain stil about the bridegrome, and bee conuersaunt with him in the spousal chambre (where reason would,The dayes will come whan the bridegrome also shall be takē away. &c. that all thynges should be ful of mirth and iocoundnesse) shoulde be compelled to abstinence from eatyng and drinking. They are yet but tendre, and they depende altogether on the bridegrome. And hym shall they not haue anye long tyme emong them. But a tyme shall come, whan they shall be depriued of the spouse. And than beeyng made more firme and stable, they shall not onely of their own accorde willingly faste: but also to death and into prieson shall they be contente to goe, as often as charitie shall earnestelye require it. Fastyng of it selfe, is neyther good nor ill. Therfore they that faste, onely for to faste, dooe no greate acte at all: but suche as can accordyng to mine ordinaunce, sette at naught the glory of this worlde, passe nothing on sensuall pleasures, despise ryches, esteme all affeccions as thynges of nothing, refreine wrath and enuy, beare true louing hertes to theyr yl willers, say well by them that speake euill of theim, praye for suche as dooe persecute theim, and finallye sette not a penye by theyr lyfe in respecte of sauyng theyr brother: suche will I acknowlage as dysciples worthie and meete for me. The presence of my fleshly bodye dooeth for the season make theim to bee weake: but whan thys bodye shal bee taken awaye in such wise as they may not haue me whan they would, and whan they shall haue diepely receyued the spirit of the ghospell: then shal they through theyr priuye giftes of grace within theim, bee strong and vnuanquishable. And suche persones as dooe put all the prayse of ryghteousnesse in corporall obseruacions, because they truste in theyr owne weorkes, are founde weake to perceiue those thynges, whiche I prepayre my seruauntes vnto: but whoso mistrustyng theyr owne doiynges, sette al theyr defence and sauegarde in the vertuous qualities of the mynd, which vertuous qualities they shal acknowelage to haue receyued of me and no man els, suche men shall no manier aduersitee cause for to quaile. Iohns training of his disciples, & my breaking of myne, are of twoo sundrye sortes, because the marke that we shoote at, is not all lyke. These twoo, hys and myne, cannot haue a full myxture made of theim. For he that is wyllyng to be my disciple, muste be altogether spirituall, puttyng no manyer truste at all in thinges corporall, in whiche the ryghteousnesse of the Phariseis dooeth altogether consiste. And therefore I enioyne my disciples not a whit of any such thinges, as haue any affinity with the carnall obseruacion of the lawe, leste that, in case I shoulde admitte or suffre but euen neuer so litle, they woulde altogether slyde backe agayn to the same state, that I wil in any wyse haue theim to be moste fertheste from. And the Lorde Iesus, to the entente that he woulde shewe howe greate diuersitye there was betwene Iohn, who trayned hys disciples accordyng to the fyrste smatche of the olde lawe that he had bene nouzeled in from his infancye, and himself that by a muche other waie dyd breake his disciples to thynges of more higher perfeccion, he put furth a similitude of thys sorte here folowyng.No mā putteth a piece of a newe garmente into an old▪
There is no man (sayethe he) so folyshe that in case he were mynded to patche vp a broken hole of hys olde cote, woulde bee soe mad to sette in a pece of newe clothe cut with a payer of shiers oute of a newe garmente: whiche thing yf he shoulde doe, there were in it a double incommodity. For fyrst and formost he renteth a newe vesture to patche vp an olde: secondarilye the newe clothe standyng in the old garmente, because it agreeth not, wyll not leate the ilfauoured [Page] syght of the patching be hydden. Agayne there is no man so folish, that he wil put newe muste into olde bottels to bee kepte: or yf he dooe, it will surelye soe come to passe, that the strengthe of the muste boylyng and weorkyng in theim, wil breake the olde bottels in soonder, and so shal consequentely folowe a double losse. For bothe the bottels shall pertshe, and also the wyne renne out. What is therfore to be dooen? Leat there be no mixture made of such thinges as agree not the one with the other. Leat an olde garmente bee botched with olde clothe, and in a newe garmente, leate there not bee any pece of olde clothe put in. Leate also newe muste bee put in newe bottels to bee kepte: soe shall it come to passe, that the bottels shall be saued whole, and the wyne too. I know how heard a thyng it is, to make thissame new and ghostely doctrine of mine, acceptable vnto those, that haue nowe a long time bene enured with the olde. For vneath any thyng dooeth lyke any persone, yf it bee contrarye to that, that he hath long tyme bene accustomed vnto. For at once is he offended at the first tastyng of a thyng that hath not bene in vse with hym. Therfore like as he whiche hath long tyme bene accustomed to drynke olde wine, is not at the first assaiyng delited with new muste, (for he mysseth the tast that he would haue, and saith that the olde was better, but he sayeth so for none other cause, sauing onely, that he hathe bene vsed to the other:) soe they that haue liued all theyr dayes afore in the olde trade of the Iewes carnall constitucions, dooe at the first tasting of this ghostly doctrine, sterte backe, and desyre to haue their other grosser thinges again, which they haue bene vsed vnto: that is to wete, circumcision, holy dayes, solemne rites of sabbothes, difference of meates, diuersitie of vestures, feastes, Hierusalem, the temple, slayne sacrifices or oblacious, washynges, vowes, blinde cōstitucions of the Phariseis, with other thinges mo, not vnlike vnto these. And these premisses, thei not only requyre to haue again, but also doe preferre thesame, before such thynges as bee a greate deale better and more necessary to be had, which thynges are, an harte circūcised from peruerse desyres: a mynd continually keping holy day from all worldly or vngos [...] ly appliyng it selfe: a breste throughly quieted from all troubleous vexacions or assaultes of euill passions: a spirit abhorryng from the infeccion of al thinges, which stayneth or defoileth the puritie of the mynd: a soule enuironed and besette rounde aboute with feyth, charitye, humilitye, and purenesse: an herte euermore temperate and refreinyng form all euilles: a mynde alwayes labouryng to come to his heauenly countrey: a soule euer being a temple and a place of soiournyng for the holy goste: a soule from tyme to tyme offreeyng it selfe an acceptable and a pure sacrifice to God: a soule beyng pure & cleane from al spot of synne through the feith of the ghospell: a soule clene mortified from all thinges that belong to thys worlde, and dedicatyng it selfe altogether vnto godly thynges: a mynde most ready and diligent to obserue such thinges as the doctryne of the ghospell doeth enioyne and require. And the thing that it requireth forsoothe is feithe, the thyng that it enioyneth and commaundeth, is charitie. And thissame is verayly the newe muste of my doctryne, which muste or new wyne, the vessels that haue been vsed to the olde soure turned wyne of Moses law, shall not wel abide: but it requireth new & pure vessels that are through the gostlye giftes of grace, strong made to endure, & substaūciall sure to holde.
¶ The .vi. Chapter.
ANd beholde, there ensued immediatly, (as God woulde haue it) an occasion whereby it might be playnely made open, what thing was the newe wyne, and whiche were the olde bottels. The high and holy keping of the sabboth daye was olde wine, and charitie being euer ready by all occasions to helpe our neighboure, is newe wyne. So it happened therfore on a certayne Sabboth day, whiche the Iewes did call a sabboth secound first, or secoūnde principal (because that falling betwene two other sabbothes, it semed to haue a double holynesse, and solēnitie, the one because it was thēde of the sabboth aforegoyng, and the other because it was the begynnyng of the sabboth nexte to folowe) it happened that on suche a sabboth day, Iesus goyng on hys waye, passed through a fielde of corne. And so his disciples beeing (as it fortuned) an houngred,He went through ye corne fielde had pulled a fewe eares of the corne and also rubbed them in theyr handes, and eate the grayne. This was a kinde of easemente that euerye bodye might and woulde commonly take, if houngre were [...]o sore vpon them, that they muste nedes eate somewhat. In whiche case veraily whereas the charitie of the gospell woulde of it owne accorde haue geuen some susteynaunce vnto them beyng houngrie: the Phariseis beeyng olde bottels require in thē the sower verdured wine of the olde supersticion, saying: Why doe ye this geare, whiche it is agaynst al gods forbode to do on the sabboth dayes?Why dooe ye that whiche is not leful to doe on the sabboth daies? Here the Lord once agayn playing the aduocate for his disciples, aunswered: Ye that professe the high knowelage of the lawe, haue ye not at lestwyse read that poyncte; what Dauid did in a like case, whan he & all hys coumpainy were an houngrie, like as ye se my disciples here houngrie now? Dauid woulde not only haue auentured in the extremitie of hungre to haue doen that my disciples now doe: but being a manne of the laitee he entred into the temple of God, nor was any thing afearde to care the consecrate loaues, (whiche they called, panes proposition it ▪ that is to saye, the loaues of proposicyon, or of shewyng foorthe,) whiche, loaues to eate was by a playne ordeynaunce leefull to the p [...]stes onely, and to none other persone. And yet did he not onely auenture to [...] that breade himselfe alone, but of the selfesame loaues he fed al his coumpainy too, nothing moued neither with the reuerence of the temple, ne with the streight commaundement of the law [...], forbidding any persone to doe so muche as touche the saide loaues, sauing onely the priestes, yea, and that thing might the priestes selues doe so long and no longer, as they remayning in the temple, did execute & minister the sacres there. No nor the prieste neither did any thing stare or sticke to deliuer vnto Dauid those same holye loaues: as one verayly [Page] which well vnderstode, that suche streight obseruaunces were not first ordeyned for the destruccion of men, but for theyr preseruacion: and therfore to ceasse and lese their force, as often as any certayne greatter cause of vrgente necessitie doeth so require.The sonne of mā is lorde also of the sabboth daye. And whan the Lorde Iesus had at large declared manye thinges concerning this matier, at last he knit vp his talke with this sentence. Take ye this for a matier of certaintie, that the sonne of man, who is the lorde of all thinges, is lorde of the sabboth too. For he that was the firste maker of the sabboth, hath power to abrogate the same sabbothe. And he that is come to geue health vnto al creatures, is not letted from his office for the reuerence of the sabboth.
There ensued shortely after, an other exaumple also, howe greatlye olde bottels can not abyde newe muste of the libertie of the ghospell. For it happened, that on a certayne other sabboth day, he entred into the sinagogue, as his custome was to dooe, and there taughte. And as for thys thyng, the Phariseis could soso away withall, because it was a thing both of the cōmon vsage, and also of the prescripcion of the law. But there was present in the same place emong manye moe, a certayne miserable creature much to bee pietied, carriyng about with him all dried vp and cleane maymed, the same hande, with the helpe and labour wherof, he had bene wont to fynde both himselfe & his children▪ in such wise as it had bene better not to haue had the hand, than to be loden with the bearing of it, whan it was dead. And al the while the Scribes and Phariseis, whose parte and duetie it had bene to haue takē compassyon on the man, and to haue spoken vnto Iesus for the healing of him, sayd neuer a word, but stode watching of him, whether he woulde restore the felowes hande, whole agayn vnto him: for they knewe the mercyfulnesse of the lorde euery where readie to helpe all creatures. And therof sought they an occasion to surmuise some false matter agaynst him of breaking the holy sabboth, if he had on such a day restored vnto this woefull creature hys hande agayne, on whiche sabboth the lawe had forbidden to doe any worke or laboure. But Iesus not vnknowyng what mattier the Scribes and Phariseis dyd thynke and caste within themselfes, speaketh vnto the man that had the dead same hande, and to the entente that he might plainly bee seene of all the coumpaignye, he commaunded hym to arise and to come foorthe into the middes of all the people there.whether is it lawfull on the sabboth daies to do good or eiuil? &c. But the partie, that ye maye at the firste woorde perceyue that he was one woorthye the benefite of Iesus dooyng, as an obediente persone arose: [...] sighte of all the presence stode euen still, shewing out there before them all the syghte of his extreme missehap. Here Iesus turnyng hymselfe to the Scribes and Phariseis, did not discouer the maliciouse imaginacions of the same vnto the people, but by demaunding a question touched and hit theyr conscience throughly home, saying: I woulde with all my hearte learne of you that professe the [Page lxxiiii] knowlage of the lawe, whether it bee leefull to helpe the neighboure with dooyng him a good turne on the sabboth daye: or elles to leaue the neyghbour destitute of succour in his woe and distresse, whōe a man is able to helpe? And whether is it lawfull to saue a mans lyfe on the sabboth daye, or els to caste awaye the same? For he playnely casteth away an other mans lyfe, that whan it lyeth in his power to saue it, doeth not saue it. And whan the lorde had caste his iyes round about, and no man there was, that would make any aunswere he sayd vnto the man, holde furth thy hand. And immediatly he stretched furth his hande at libertie, whiche afore was lame, and shrounken together, and in such case that it could not stiere a whit. So great was the vertue and power of Iesus bidding him to stretche it furth. What shoulde the Scribes and Phariseis in this case doe? The miracle was more euidente, then that it coulde bee denyed: and veray common reason did allow, that a godly thing it was at any manyer tyme to helpe to the preseruacion of men: but hauing been long accustomed to the olde soureswig of Moses lawe, they coulde not awaye with the muste of euangelicall charitie. Wheras of these actes theyr duetie had bene to acknowlage the power of the Godhead, and to acknowlage the autour and firste maker of the lawe: they are turned into starke staring madnesse. And now euen out of hande, they enter a consayll emong themselues of commyttyng murder, what way they might destruie Iesus & bring him to his death. This was with those ioyly captaynes of religion a thing lawfull to dooe on the sabboth day, wheras to the same it was a mattier of conscience to geue helth to a man being in extreme miserie on the Sabboth daie.
The lorde Iesus eftesons departing from the cities and from the greate resorte of people, sequestred himselfe, and went vnto a mountayne to pray and all the same night did he passe ouer in deuoutly praying vnto god: teaching vs a lesson thereby, in case we shall bee willyng to beginne any thyng, whiche we woulde fayne haue to be luckie and prosperouse in the proceding of it that we than beginne of making our earneste prayer, that it maye please God handesomelye and fauourably to sende the good ayde of his spirite vnto the thinges that we goe about to enter. And whan it was brode day lighte, he called vnto him his disciples, whome he had now as perpetual companyons & witnesses of those thinges whiche he wrought. Out of them he pieked out a certayne noūber of special persons, whome for this only cōsideraciō he named apostles, because he entended to send them abrode shortelye after as ambassadoures of the gospel throughout all the worlde, and theyr office to be nothing els to do, but what they had in commission frō him. The names of the said Apostles are these, first Symon, who afterwarde had his name geuen him in the Sirians tongue, and was called Cephas, in Greke petros, in Latine saxum, in Englysh a stone: (& for none other cause verayly, but for his sound & constant professiō, by the which, whā the people were in a wauering & māmering what he was, Peter being as the voyce of all thapostles together, pronoūced the sentence, that Iesus was ye sōne of the liuing god.) Unto Peter was Andrew his own [Page] brother associate as a felowe. Then Iames and Iohn: Philip and Bartholemewe: Mathewe and Thomas: Iames the sonne of Alphei, and Simon surnamed zelotes: Iudas, the sonne of Iames, and Iudas Iscariothe who afterward betrayed Iesus, whome Iesus chose not vnaduisedly, as one that wist not what he did, but by prouydence, to the entente that he woulde by exaumple of this Iudas, teache all creatures, what an horrible mattier it is, to abuse the fauourable goodnesse of oure salueour towarde vs. Yea, and in all the whole noumber of the Apostles was there not so muche as any one, that was a man eyther of power, or of rychesse, or of learnyng, not one that was eyther a Pharisee, or a Scribe, or a bishop. He pieked them out vnlearned and rawe or grene in cunning euerye one of them, to the ende and purpose, that he might poure newe wyne into newe bottels
These Apostles thus chosen vnto hym, he came downe from the mountayne vntil he were come into a certayn plaine that was able to receiue a great multitude of people. For suche thynges as require purytie of moste perfeccion, are to be dooen in the mountayne. Emong thynges of moste hyghe perfeccion, deuoute prayer hath the firste place: the next place hath the special chosing out of them,Whiche came to heare hym. &c. to whome the despensacion and stewarding of goddes word is to be committed. There were presente also the residue of his disciples, and a veraye great noumber of all sortes of the people besides, which had come thither out of all Iewry, yea, and from Hierusalem selfe too, and also from the cities of Tyrus and Sydon lying on the sea coast: For the hounger of hearing the gospell preached, had drawen thither many folkes euen out of ferre parties, and many the hope to receiue bodely health had semblably allured. For euery one that came, Iesus deliuered from all kindes of diseases or impedymentes that they were holden with. Yea and they also whiche were vexed of vncleane spirites, were made whole. And all this geare was doen of hym so lightly and so easily, that some with a mere woorde of bidding were restored to theyr helth, and others he healed in a moment sodainly, with the onely touching of his garmente that he ware. For there was in him the fountayn and fulnesse of the effectual vertue and power of God, which proceded from hym, none otherwise then light doth from the sonne, or heate from the fyer: and so brought he health vnto all persones: for a salueoure he was, and was come into the worlde, for the perfeict healyng of all creatures.
Than immediatly vpon this he begoonne to shewe furth some new muste of the doctrine of the ghospell,Blissed bee ye poore. wherunto he had specially chosen out a certayn number of a sum what more stedfast and sure sorte, as new bottels to receiue and holde it. Blissed are ye (sayeth Iesus) that haue no spice of proude hert, but rather do mislike your selfes. For although to the worldward ye seme to bee persons abiect and to be refused of all companies: yet is the kingdome of god youres, whiche is by a greate oddes higher in honour and royaltie, than all the kingdomes of this world. Ye see diseases to be drieuen away, deuils to flee out [Page lxxv] of men, sinnes to be clene abolished. What hath any regal estate of this world to be compared with this heauenly hyghnesse? Is it not a kyngdome of hygh regalitie, to be thrall to no vice, to bee cloggued with no inordinate desires, to haue troden vnder feete the deiuill and all hys armie, to haue ouercomed the worlde withal the terrours, and also the flattering enticementes belonging to thesame, to be men called and taken to the familiaritie, & very brotherhood of God, and to bee registred emong the inheritours of the kyngdome of heauen?
Blissed are ye, who being now men in pouertie and penurie, doe liue in houngre and thirste, and being contented with spare repastes, doe despise the richesse and the excessiue fare of thys worlde, and the hounger that ye haue is for meate of the soule, whiche is the woorde of god, and your thirste is for the liuely water of the spirite of the ghospel: for ye shall be assured to be sacyated and filled with these restoratiue delicates whiche ye are so faine to haue.
Blissed are ye, whiche haue of your owne myndes and willes exempted and depriued your selfes of all sensuall voluptuousnesse of this worlde, for the earnest rendreing of euangelicall deuocion: and sette more by suche thinges as by meane of temporal affliccions enduryng but a whyle, dooe bryng men vnto the ioyes of life euerlastyng. For the tyme shal come, whan all thynges beeing clene chaunged to a contrarie course, your sorowe shal be turned into ioye, and your mournyng into laughter.
The moste parte of the people dooe calle suche men happie and fortunate, vnto whome the people sheweth tokens of high fauour, and lykewyse them that are auaunced to honours: and sache throughe glorious titles are muche renoumed. But ye on my woorde and warrantyse, shall bee blissed, whan men shall haue you in decision: whan they shall cast you out of their coumpaignies as persones to bee de [...]ested and abhorred: whan they shall speake manye sore woordes of reproche and vilanie against you for my sake: whan the [...] shal earnestly endeuour and labour either vtterly to abolishe your name and memorie for euer, or els to make it detestable vnto all that shal come after, and that not for any faulte of youres, but for the hatred of the soonne of man, whose doctrine and glorye ye shall be preachers of. But dooe ye neuer the more therefore mislyke yourselfes, but rather bee ye glad whan suche thynges shall chaunce vnto you, and reioyce ye. For if the fauour of eiuill men shall not dooe by you according to your desertes, yet a plenteouse rewarde for your well dooynges abydeth you in heauen. It shall not lye in the power of men to abolishe the names of you, whiche bee written in heauen: it shall not lye in them with theyr woordes of reproche or despite, to appale or derken youre glorye, whiche shal for euermore be coupled with my glorye. Naie contrariewyse, the more that they shall persecute your name and fame, so muche the more shall they make it renoumed. For to bee misliked of the vngodly, is the highest prayse and commendacion that may be. Nor ye shal not be the first, that haue bene thus vsed. For excellent vertue hath euermore bene hated of eiuil persones. What men of [Page] this present time shal now do against you, the selfesame thing haue their forefathers dooen in tymes paste agaynste the holy prophetes, for none other respecte, but because thesame Prophetes accordyng to the will of God, dyd not holde theyr tongues from speakyng the trueth, which trueth hath to eiuil disposed persons bene euermore odiouse. By example of the sayd prophetes shal ye comforte your selues. For whose names they attempted vtterly to abolish, the memory of thesame is now high and holy with al creatures. Yet neuerthelesse ye beyng in assured comforte through your innocencie and perfeict good liuing, must haue no mynde ne thoughte to auenge your owne cause. For they shalbe assured not to escape without smarte in the ende, for that they shall doe vnto you, though for a season they seeme fortunate, and flourishing rufflers in all pleasure and welth of thys worlde. For suche are differred and reserued to tormentes whiche neuer shall haue ende.
And therfore woe unto you ryche cobbes, the whiche while ye may, dooe solace & delite your mindes, with the treasoures, honoures, & delectable enticementes of this worlde, and dooe not remember ne thynke, that it will erelong come to passe, that this vayne felicitie and pleasaunce shall be taken away from you, and after thesame shall ensue woefulnesse and sorowe neuer to haue ende.
Woe vnto you, whiche nowe in this worlde hauing mynde on nothing but your bealies, plaie the gluttons, and take excesse of all delicate meates and drinkes, more to pampre vp the bodie in luste, then for the necessitie of nature, as though ye were borne to beastly feedyng onely, and to nothyng els, and as though ye rather mayntayned your lyfe of purpose to eate and drinke, then eate and drinke to maynteyne lyfe [...] and beeyng full paunched with gorge vpon gorge, haue no mynde to relieue your poore brethren perishing for famyne, as though ye were borne to fede none but your own selues, and were not bounde to relieue the necessitie of your neighbour. Woe vnto you, for whan both these corporal meates and drinkes wherwith ye so delicately and volupteously fede your selfes, yea and the bealie too which gourmaūdeth shalbe consumed, than shall ye be houngrie and fynde no reliefe. Than shall ye wishe that ye might be so happie as to haue but one of the lytle crummes that falleth from the table of God: than shall ye wishe that ye mighte haue but one droppe of water caste vpon your tongue to coole your mouthe, whan ye shall lye in burning heate of fyer vnquencheable. Then shall ye wyshe that ye had in this lyfe houngred the ryghteousenesse of God, whan ye shal se the litle poore ones plenteously saciate with the aboundaunce of al felicitie and glory in heauen, whome in this world ye accoumpted miserable: and so muche the more despised, because ye saw thē in penurie and houngre destitute of al reliefe and coumfort, and lacking foode and susteynaunce necessarie for the bodye.
Woe vnto you that doe now make much good mirth and laughing, as folkes pleased euen to youre owne mindes with the prosperous luckinesse of thinges transitorie, and as men made drounken with sweete fortune: for within a litle shorte space; all thinges turned contrarie: ye shall wayle and wepe, and youre plesaunce that lasted but a moment, shalbe turned into peyne and torment for euer to endure.
Take ye no high conceyte ne pride in your selues, whan the world vpon a counterfeicte likenesse of being happie and fortunate, doe eyther in woordes or by any other tokens shewe themselues to reioyce on your behalfes, as persons not knowing what true felicitie and blisfulnesse is, whan they highly extolle and pra [...]e tho thinges, which are abominably and wickedly doē of you, geuyng vnto deiulishe persecutyng of the truethe of the ghospell, the name of z [...]le towardes the lawe, the affliccion also and slaughter of good men, they call deuour seruice doen vnto god. This same most false praise shal not deliuer you from the vengeaunce of god, but shall make you worthie of double grieuous punishemente, for that ye haue not onely not bene ashamed of dooyng manye wieked dedes of mischiefe,For so did theyr fathers to the false prophetes. but also haue sought laude and prayse for your eiuil doynges. And they that shall prayse your wicked doynges, the forefathers of the same persons did in lyke manier shewe muche tokens of hygh fauoure long agone to the false prophetes that rebelled agaynste the prophetes of the lorde, and vtterly stiered vp aswel the princes as the people to the sleaghing of the same. But the prophetes of the lorde did not seke to haue vengeaūce against theyr persecutours: and yet neyther haue the godlye lacked theyr condigne rewarde, nor the wieked shall lacke theyr punishmente according. And ouerlate shall it than bee for suche to repent theyr extreme hainous offences, as at this presente doe nothyng regarde the gener of better aduertisement.
But choose them hardylye, what they are woorthy to haue whiche for good dooen vnto them, dooe rendre mischiefe. But vnto you that geue eare to my sayinges,And him that taketh awaye thy goun. &c. I geue this new lesson & rewle, as muste of the mightie strong verdure of the ghospell. Not onely requite ye not an eiuill turne dooen to you with an eiuil turne again: but also loue ye your enemies, & doe ye good to thē, that doe eiuill to you. For rayling and reprochefull woordes, rendre ye frendely woordes agayne, and suche woordes as may be for the others welth and benefite. Praye ye for them that surmnise false accusacions agaynste you, that through youre prayers they maye bee reconciled to God, and haue theyr true crymes clerely forgeuen, whiche detecte you of false crimes afore men. And be ye in any wise so ferre from all hertes desyre to doe a displeasure agayne for a displeasure doen to you, that in case a bodie geue thee a blow on the one cheke, thou rather offer foorth the other cheke to be strieken too, then thou wouldest auenge the first. And in case any shoulde attempte to take away thy cloke from thy backe, suffer him rather to take awaye thy cote too, then thou to come into contencion for the wrong dooen vnto thee. The other in this case hath had the displeasure in very dede, that did the displeasure, and contrariewise he that to his owne damage and losse of the thing hath seene to the keping of peace and tranquilitie, hath had aduauntage and gayne thereby, and not damage. Lette your earneste endeuour bee to doe good vnto all folkes, and to hurte no body. If any other bodie shall dooe you harme, ye haue God to be a redressour and auenger therof: If ye shall dooe any manne good in any behalfe, ye are sure to [Page] this present time shal now do against you, the selfesame thing haue their forefathers dooen in tymes paste agaynste the holy prophetes, for none other respecte, but because the same Prophetes accordyng to the will of God, dyd not holde theyr tongues from speakyng the trueth, which trueth hath to eiuil disposed persons bene euermore odiouse. By example of the sayd prophetes shal ye comforte yourselues. For whose names they attempted vtterly to abolish, the memory of thesame is now high and holy with al creatures. Yet neuerthelesse ye beyng in a assured coumforte through your innocencie and perfeict good liuing, must haue no mynde ne thoughte to auenge your owne cause. For they shalbe assured not to escape without smarte in the ende, for that they shall doe vnto you, though for a season they seeme fortunate, and flourishing rufflers in all pleasure and welth of thys worlde. For suche are differred and reserued to tormentes whiche neuer shall haue ende.
And therfore woe vnto you ryche cobbes, the whiche while ye may, dooe solace & delite your mindes, with the treasoures, honoures, & delectable enticementes of this worlde, and dooe not remember ne thynke, that it will erelong come to passe, that this vayne felicitie and pleasaunce shall be taken away from you, and after thesame shall ensue woefulnesse and sorowe neuer to haue ende.
Woe vnto you, whiche nowe in this worlde hauing mynde on nothing but your bealies, plaie the gluttons, and take excesse of all delicate meates and drinkes, more to pampre vp the bodie in luste, then for the necessitie of nature, as though ye were borne to beastly feedyng onely, and to nothyng els, and as though ye rather mayntayned your lyfe of purpose to eate and drinke, then eate and drinke to maynteyne lyfe: and beeyng full paunched with gorge vpon gorge, haue no mynde to relieue your poore brethren perishing for famyne, as though ye were borne to fede none but your own selues, and were not bounde to relieue the necessitie of your neighbour. Woe vnto you, for whan both these corporal meates and drinkes wherwith ye so delicately and volupteously fede your selfes, yea and the bealie too which gourmaūdeth shalbe consumed, than shall ye be houngrie and fynde no reliefe. Than shall ye wishe that ye might be so happie as to haue but one of the lytle crummes that falleth from the table of God: than shall ye wishe that ye mighte haue but one droppe of water caste vpon your tongue to coole your mouthe, whan ye shall lye in burning heate of fyer vnquencheable. Then shall ye wyshe that ye had in this lyfe houngred the ryghteousenesse of God, whan ye shal se the litle poore ones plenteously saciate with the aboundaunce of al felicitie and glory in heauen, whome in this world ye accoumpted miserable: and so muche the more despised, because ye saw thē in penurie and houngre destitute of al reliefe and coumfort, and lacking foode and susteynaunce necessarie for the bodye
Woe vnto you that doe now make much good mirth and laughing, as folkes pleased euen to youre owne mindes with the prosperous luckinesse of thinges transitorie, and as men made drounken with sweete fortune: for within a litle shorte space; all thinges turned contrarie: ye shall wayle and wepe, and youre plesaunce that lasted but a moment, shalbe turned into peyne and torment for euer to endure.
Take ye no high conceyte ne pride in your selues, whan the world vpon a counterfeicte likenesse of being happie and fortunate, doe eyther in woordes or by any other tokens shewe themselues to reioyce [...]n your behalfes, as persons not knowing what true felicitie and blisfulnesse is, whan they highly extolle and praise tho thinges, which are abominably and wickedly doē of you, geuyng vnto deiulishe persecutyng of the truethe of the ghospell, the name of z [...]le towardes the lawe, the affliccion also and slaughter of good men, they call deuout seruice doen vnto god. This same most false praise shal not deliuer you from the vengeaunce of god, but shall make you worthie of double grieuous punishemente, for that ye haue not onely not bene ashamed of dooyng manye wicked dedes of mischiefe,For so did theyr fathers to the false prophetes. but also haue sought laude and prayse for your eiuil doynges. And they that shall prayse your wicked doynges, the forefathers of the same persons did in lyke manier shewe muche tokens of hygh fauoure long agone to the false prophetes that rebelled agaynste the prophetes of the lorde, and vtterly stiered vp aswel the princes as the people to the sleaghing of the same. But the prophetes of the lorde did not seke to haue vengeaūce against theyr persecutours: and yet neyther haue the godlye lacked theyr condigne rewarde, nor the wieked shall lacke theyr punishmente according. And ouer late shall it than bee for suche to repent theyr extreme hainous offences, as at this presente doe nothyng regarde the geuer of better aduertisement.
But choose them hardylye, what they are woorthy to haue, whiche for good dooen vnto them, dooe rendre mischiefe. But vnto you that geue eare to my sayinges,And him that taketh awaye thy goun. &c. I geue this new lesson & rewle, as muste of the mightie strong verdure of the ghospell. Not onely requite ye not an eiuill turne dooen to you with an eiuil turne again: but also loue ye your enemies, & doe ye good to thē, that doe eiuill to you. For rayling and reprochefull woordes, rendre ye frendely woordes agayne, and suche woordes as may be for the others welth and benefite. Praye ye for them that surmuise false accusacions agaynste you, that through youre prayers they maye bee reconciled to God, and haue theyr true crymes clerely forgeuen, whiche detecte you of false crimes afore men. And be ye in any wise so ferre from all hertes desyre to doe a displeasure agayne for a displeasure doen to you, that in case a bodie geue thee a blow on the one cheke, thou rather offer foorth the other cheke to be strieken too, then thou wouldest auenge the first. And in case any shoulde attempte to take away thy cloke from thy backe, suffer him rather to take awaye thy cote too, then thou to come into contencion for the wrong dooen vnto thee. The other in this case hath had the displeasure in very dede, that did the displeasure, and contrariewise he that to his owne damage and losse of the thing hath seene to the keping of peace and tranquilitie, hath had aduauntage and gayne thereby, and not damage. Lette your earneste endeuour bee to doe good vnto all folkes, and to hurte no body. If any other bodie shall dooe you harme, ye haue God to be a redressour and auenger therof: If ye shall dooe any manne good in any behalfe, ye are sure to [Page] haue GOD a rewarder of the same. In hys handes leat the care of al bothe remayne. Bee thou prompte and readye to geue, if any body shall desyre any thyng of thee:Geue to euerye man that asketh of thee. for by suche meanes is mutuall loue of one to an other purchaced, and knitte together. That if any persone take awaye from thee any thyng of thyne by fraude or by strong hande, leatte hym rather haue it, then thou to come to make strife or businesse for it. Better it is for one to lese his money, his house, or any piece of his lande: then for recoueryng of these thynges, wilfully to forsake better. And in any wise leat all false guile bee awaye from all youre lyfe: but what euerye one woulde with hys good will haue dooen of others towardes himselfe, if the case shoulde so require, thesame leat him doe towardes his neyghboure: and what he woulde not with his good will haue doen to himselfe, the same leat him not labour to doe agaynst another: For that is to loue the neighboure as one loueth himselfe.
Euerie bodie is dere frende to himselfe, and doeth not require of himselfe any rewarde of his loue. Leat therfore the charitee and tendre loue towardes the neighbour also, be playnely without fraude or guile, and franke without hauing iye vnto mennes desertes: ready to dooe good as oft as nede shall bee, not for any respect of rewarde to growe or come vnto thee agayne therby: but for this only cause, that he is thy neighbour, although he bee one that wil neuer make thee any emēdes for it, no nor yet accordingly doe his parte in louing thee agayne as thou doest him. As for the rewarde both of youre loue and of youre benefite, truste for it at Goddes handes onely. For if ye loue no moe nor other but them that loue you, what piece of rewarde will ye require at Goddes hāde?And if ye doe good for them whiche doe good for you. &c. youre loue is with ye loue of others fully requited alreadie. Whoso loueth again, an other that loueth him, and would not loue thesame onlesse he were loued of hym, suche an one is ferre from euangelycall charitie, the which enbraceth as wel ye enemies as the frendes. And suche an one as loueth again, an other that loueth hym, what great high acte dooeth he, or what acte mete for the high dignitie of the gospel? dooe not they that are louers of this world, and otherswyse also sinners, yet neuerthelesse by the verai ledyng of nature make muche of one that maketh muche of theim, & turne their face from him, that dooeth not his parte agayn in mutuall loue towardes theim? And in case ye doo benefite vnto those that haue been beneficiall to you afore, what piece of rewarde shal bee due to you? This is no suche beneficiall dooyng as the ghospell requireth, but it is a choppyng and chaungeyng of benefites one for an other. For aswell suche as bee synners, as also ferre out of the waye from the high perfeccion of professyng the ghospell, dooe by the ledyng of nature, recompence a benefite that hath beene dooen them, and crye out vpon vnthankefulnesse as a thyng detestable. Not to dooe these thinges therefore, is the shamefullest thyng that may be: to dooe them is no matter at all of any greate prayse or thanke. Moreouer in case ye lende moneye to suche menne, of [Page lxxvii] whome ye veryly truste to receiue agayne al your owne principall that ye lent, what acte doe ye woorthie or seming for the liuely herte of the ghospell? dooe not the eiuil persons enterchaungeably lende one to an other,And if ye lende to them of whome ye hope to receiue. &c. and receiue theyr due sūmes agayne? It is but a common poyncte of pleasure doyng, that euery iacke vseth, to dooe an other man a commoditie at a time, to the ende that the like commoditie may be dooen to thee agayne. It is not a pleasure of the pure sorte, that is doen to an other vpon hope of the lyke pleasure to come home agayn. If thy neyghbour lacke and desyre thy helpe, and requireth money in the waye of lone, delyuer it him, yea, although there bee no hope at all that the money shall bee repayed thee: but deliuer it with suche a mynde, that in case he repaye it not, thou canste bee contente he haue it of thy free gyfte, and not of lone. Let aswell your loue as also your beneficialnesse bee bothe franke & free. Beare ye good hertes euen to suche persons also, as are ill willers to you, doe ye benefites vnto suche, as eyther will not dooe you benefite agayn, orels will requite a benefite with a shrewed turne.
Lende also with suche a mynde, that although there shall neuer come any parte therof to thy handes agayne, yet thou haue a ioye and delyte to succoure thy neyghbour. Neyther is there any daungyer, lest ye for your parte shal lese your rewarde. For how muche the lesser rewarde shall be eyther recompensed orels hoped for at the handes of men, so much the more plenteous and aboundaunte rewarde will God repaye vnto you.And ye shall bee like vnto the highest. And so doyng the highest will acknowlage you as his chyldren of the right marke: yf ye shall to your powers folowe hys manier of goodnesse. For he is of his nature so beneficial a Lorde, that like great liberalitie he bestoweth, not onely vpon the good, but also vpon the eiuill. For vnto euery one dooeth he geue lyfe: yea and besydes this, bothe heauen and yearthe hath he fournished with so manye ornamentes, so manye soundry kindes of richesse▪ with so many commodities for the vse and seruice euē of the wieked too▪ prouoking the eiuil by his fauourable mercifulnes, and also by his bounteouse liberalitie, for to emende: and stiering vp the good vnto thankes geuing.
This large beneficialnesse of your father, and thesame to all creatures at all times open, your duetie is lyke kindely children, so to resemble and shewe in your selues: that accordyng to his ensaumple, as muche as in you is, ye ernestelye studie by all meanes to dooe good vnto all persones, aswell to the good, that they maye bee made better, as also to the eiuil, that by youre ientle mekenesse they may be prouoked and stiered to honester wayes. If God, who is priuie to all mennes heartes, yet neuerthelesse of the infinyte goodnesse of his nature, is so beneficiall towarde veraye manye vnwoorthye creatures, in whome he perfeictly knoweth that his largesse shall bee loste and caste away: how muche more is it requisite for you to dooe thesame, forasmuche as it is often seasons a thing to you vnknowen, whether the parties that are holpen with a beneficiall good turne, bee woorthye or vnwoorthye, and the ende what it maye come to vs vncertayne? For many times it chaunceth, that those whiche at the first apparence seme naughte, are good and honeste: and agayne that they whiche at this presente are very naughtie men in dede, dooe righte shortely after turne to a better mynde: And true it is that euery creature shall fynde God suche an one towardes him, as he shall haue shewed and vsed himselfe towardes his neighbour.
Thys also forsoothe that foloweth is a poyncte of christian myldenesse, and also of plainnesse vncounterfeict, that ye enterprete and cons [...]rue in the better parte, all the sayinges and doynges of your neighboure, as many as maye bee doubtefull of what minde they are dooen. For an herte that is pure from all corrupcion, is alwayes more enclined to thinke the best, then to mistrust or deme eiuill. As for in manifeste naughtye thynges (of whiche sorte are these, slaunderous backebiting, filthye talke of ri [...]auldie, open robberie, and aduoutrie it shalbe of youre goodnesse to remedie and cure the faultes as muche as in you doeth lye: but the mennes selfes neyther to hate, ne to take vengeaunce on them. Iudge ye therefore no man: so shall it come to passe, that ye shall not agayne bee iudged youreselues. Condemne ye no man: so shal it come to passe, that ye shall not agayne on youre owne partes bee condemned. Forgeue ye in case any offence or trespace hath bene doen agaynst you: and God shall again on hys partie forgeue your sinnes vnto you.
Geue and it shalbe geuē vnto youBee ye liberall and beneficiall towardes youre neyghbour, and the good turne that ye dooe, shall returne to you agayne with a vauntage and encrease. For there shal be poured in your lappes backe againe a good measure, a measure brimfull, a measure turned and shaken together euery where, that all the lappe maye be full, and no corner thereof emptie or voyde, and a measure that shall runne ouer the sides for fulnesse, althoughe no recompence at all of the good turne that ye haue doen,For with the same measure. &c shal returne to you agayn at the handes of men. For after the selfesame measure with the whiche ye shall haue measured your liberalitie towardes your neighboure, after thesame measure shal the reward be returned home to you agayn at Goddes hande. If ye haue bene pynching & [...]iggishe towardes your neighboure, of the same sorte shall ye feele youre rewarde agayn to bee.
And to the ende that the Lorde Iesus woulde the better empriente the premisses in the heartes of his disciples, he added moreouer this similitude or parable. Can a blynde manne bee guyde to an other that is blynde? That if he assaye the mattier, dooeth it not come to passe that bothe fall into the pitte? Requisyte it is that he bee pure hymselfe from all manyer cryme, whiche will take vpon hym to leade an other the righte waye of innocencie. How shall one teache an other man what is to bee dooen, if himselfe be faste entangled in errour, and bee clene out of the waye? But it is an harde thyng (ye will saye) throughlye to endure the obstynate malice of some persones. Why are ye agrieued to endure, that I my selfe dooe endure? Is it reason that the dyscyples state or case bee better then the state of hys mayster? He shall bee in perfeicte [Page lxxviii] good case enough,Why seest thou a more in thy brothers iye? &c, if he bee made felowe to hys maister. And why doest thou shew thy self an heauie iudge, not of indifferent equitie against thy neighbour, being thine owne selfe entangled with more grieuous eiuils of vice and sinne? why dooe thyne iyes serue thee so well to see an other bodyes faultes, whan at thyne own manifolde naughtinesse thou art starke blinde? why doest thou espye a lytle mote in the iye of thy brother, and doest not considre a whole blocke that is in thyne owne iye? And with what face maieste thou bee hable to saye to thy brother: brother suffer me to take out a mo [...]e out of youre iye, whan thou seest not a whole beame that is fast in thine owne? True goodnesse being a more merciful iudge vpō others, doeth of a more sharper sorte chastice it selfe: and contrariewise, counterfeict holinesse seketh to geat it selfe an opinion of perfeccion by this meanes: if winking at the great transgression of it owne selfe, it dooe with all extreme rigoure and sharpenesse, make an open rayllyng vpon the small lyght trippes of others committed onely of humayne frayltee.Thou hypocrite, cast out the beame that is in thyne owne iye first. &c Doest thou condemne thy brother for his meate or drinke, and thine owneselfe with all thy power arte weorkyng confusion and destruccyon to thy brother? Heare thou, O false counterfaictour of righteousenesse. If thou wilt be truely righteouse in dede, first of al cast out the great beame out of thine own iye, and than if thou shalt so thinke good, thou shalte see all about how to take out the litle mote out of thy brothers iye. Now after a peruerse kynde of iudgemente (as it were, setting the cart before the horses) thou flatterest & pleasest thy selfe in thyne owne good qualities, as though they were syngular, and at an other mannes thou makeste muche tusshyng, and many excepcyons: at thyne owne eiuil propertyes thou arte fauourable and stacke of punyshmente, at an other mannes faultes all cruell and full of rigour.
Why doe ye presumpteously take vnto you a laude and prayse of suche thynges, as may bee indifferentely common as well to good menne as to eiuill? Neyther the habite or vesture, neyther meate, nor long beeyng in prayers, nor brode borders about the garmentes with holye scriptures in them, dooe declare a man to be good. For a tree is estemed, not of the leaues that it beareth, but of the fruicte, and the fruicte raketh his sape and iuice of the roote, whiche sape or iuice if it bee bittur, than cannot the tree bring foorthe fruicte of a swete relice. And agayne if the sape bee good, than cannot the tree bryng furth fruicte of any other sorte, then agreable to his sape that it is fedde withall. The leaues and the rynde are sensyble to the iye and beguyle a bodye: but the sape and the roote are not seene. If the hearte bee corrupte, eiuil it is whatsoeuer procedeth out from the same: if it bee sincere and pure, than pure it is also whatsoeuer springeth thethens.
Euerye tree hath fruicte cummyng of it, whiche fruicte it cannot hyde though it woulde. For neyther is the figge gathered of the hawethorne trees, nor of the bryere dooe folkes gather grapes. Good it is whatsoeuer a good [Page] man dooeth, whatsoeuer he eateth, whatsoeuer habite or vesture he gooeth in, or whatsoeuer he doeth of all such thynges as of themselfes are neyther good nor eiuill, but haue rather a certain shewe and pretense of godlynes then true godlynesse in verai dede. Eateth a good man? wel he dooeth: eateth he not? wel he dooeth: for bothe dooe procede from a good affeccion of the herte. Agayne eiuill it is whatsoeuer an eiuill persone dooeth, because it procedethe from a corrupt herte: Howsoeuer he bee clothed, whether he faste, or whether he eate, whether he pray, or whether he pray not. And will ye know the fruietes of an euangelical tree, whose roote the moste swete sape of faythe and charitie hath filled and replenished? Such an one loueth all folkes: he hateth no creature: he willeth well euen to his veray enemies: so ferre is he from dooyng wrong to any person, that he wisheth wel to them of whome he is accused and wished to the deiuill: He prayeth for the long lyfe and health of them, by whome he is accused falsely: he earnestlye myndeth the preseruyng and sauing euen of those, by whome himselfe is killed: he earnestly bendeth and applieth himselfe to doe good to all menne, looking for rewarde at Gods hande onely: he demeth eiuill of no persone: whatsoeuer is indifferente to both partes, he enterpreteth and taketh to the better: he is a condemner of no man: but for his owne parte remyttyng the iudgemente to God, he onelye setteth hys mynde to dooe all menne good.
The wieked he suffereth, to the entent that they may emende. The neighboure strayghing out of the righte waye and dooyng amisse,And an eiuill man out of the il treasure of his herte bringeth &c. he louingly warneth and telleth of his faulte. If one trespasse againste him, he forgeueth with his hearte, and beareth not the offence in mynde. If thou shalte any where see suche fruictes as these: know thou it to be an euangelicall ir [...]e because it hath fruicte seming for the ghospell. Now take also the markes wherby to knowe the fruictes of a tree whose roote is infected with the bittur sape of Pharisaicall pride, of enuie, and of couetise. Such an one willeth wel to no man, sauing to himselfe only: ne loueth any frendes, but for his owne sake: his owne glory he setteth before the glory of God: of any displeasure or wrong he will bee auenged: yea and will dooe wrong to other of hys owne offre: he taketh a conceypte and a pryde in himselfe euen of hys naughtie dooynges too: the well doynges of other men he will slaunderousely reproue and fynde faulte withal: He taketh wayes for his owne singular commodities with the hurte and damage of his neighboures: his woordes are euermore disagreeable with hys herte: He neither trusteth god, ne loueth his neighbour: Of himselfe he maketh vauntes, others he condemneth and sayeth to bee naughte: he flattereth himselfe that he doeth well in all thynges, and vpon hys brother dooyng neuer so li [...]le amisse, he is a iudge without mercye.
And wheras he produceth suche fruictes as these, yet in leaues and [...]ynde he beareth a counterfayte lykenesse of a good tree. He goeth walking vp & down in his habite garded or hemmed with his brode philacteries: He washeth euerie other while: he resteth on the sabboth daye: he busilye fleeth from talkyng with Publicans, but he geueth diligent attēdaunce on great riche widowes: towardes the selie poore creature a fierce crueltyrāne, towardes the riche cobbes a plain flatterer. He fasteth oftē, but that is in the face of the world abrode: at home playeth he the glutton and onely serueth his bealye. In his prayers he is long and long agayne: the lawe, the temple, and God, he hath alwayes in [Page lxxix] his mouthe: but at any occasion out it brasteth that laie hidden in the herte, in whiche is layed vp the treasour of mennes good properties, and of their eiuil also. So than, as often as any case dooeth earnestlye pricke hym, than dooeth that same outward shewe of cloked holynesse vanishe awaye, and than cometh it furth and sheweth it selfe that hath lyen diepely hidden in the botome of the hearte. A wrong or a displeasure is laied in his waye: he is grieuousely reuiled without deserte: he is haled into the prieson: he is spoiled of all his goodes: in these cases, doeth the good man out of the good treasour of his hearte, shewe furth goodnesse. For he payeth not home one displeasure with an other sorer displeasure agayne: but eyther suffereth it, or elles recompenseth a displeasure dooen vnto him, yea euen with a beneficiall good turne. To one that reuyleth him, he aunswereth with mylde and quyete woordes agayn: beyng haled into prieson he geueth thankes to God: the losse of dignitie or promocions he receiueth with ioye. But clene contrarie to all the premisses, the sayde Pharisaicall tree, at any occasion that is offered, sheweth furth fruictes of a ferre contrarie sorte to the others.
God cannot by any meanes bee deceyued with one thing for an other, forasmuche as he throughly seeth the diepeste corners and the bottome of the herte within. Neyther is he any thing at all moued with the respect or regarde of bodelye and outwarde ceremonies, whiche dooe oftentimes deceiue menne through the counterfaict semblaunce of holinesse. They geue a man gloryous payncted woordes, and secretlye doe theyr vttermoste power to bring him to open shame. For to what purpose serueth it, that ye speake to me in the waye of doing me honour, making at euerie other word a solemne repeating of this name lorde, lorde, or maister, maister: when ye nothyng regarde those thinges whiche I commaunde and enioyne vnto you? If ye acknowleage me for your lorde and maister, than see that ye bee obediente dooers of my biddinges: yf ye dooe not so acknoweleage me, what meaneth that callyng of Lorde or maister: or what doeth it in me? Where the case requireth obedyente and readye seruice, honoure due to youre Lorde or maister muste bee shewed foorthe, not in woordes, but in dooynges. The dilygent keping of the Lordes commaundementes, dooe shewe who is a feithfull seruaunt, and not gloriouse speaking of woordes of honour.
After this dooen, thesame that the Lorde had taughte by the similitude of a good and an eiuill tree, whose fruyctes are to bee esteemed of the roote selfe and none other: the same thyng doeth he still beate into theyr heades, by the similitude or comparison of a building, that eyther will geue ouer and falle, or will not geue ouer to stormes beatyng vpon it. For truely what thyng the roote is in a tree, thesame thyng in comparison is the foundacion in a buildyng: and what the leaues are in a tree, euen the lyke therof is the makyng of anye house, which yeldeth without furth a pleasaunt shewe to the beholders.
[Page]Whosoeuer cummeth to me (sayeth Iesus) with a syncere hearte and mynde,Whoso [...] cometh [...]ne and [...]eareth my sayinges, and dooeth thesame. &c. and dooeth so heare my woordes, that whan the case requirethe, he will shewe furthe euident tokens of perfecte vertue out of the treasour of hys sayde hearte: I will shewe you to whome he is lyke. He is lyke to a prouydent and circumspect buylder, that buildeth his house not for a vaine braggue or shewe onelye, nor to serue hym for a shorte whyle and no longer: but for a firmenesse and stedfastenesse to stande and endure without perishyng agaynste any bloustreous storme or tempeste to come. And therefore he diggeth downe of a great depth, and layeth a sounde and substauncial foundacion vpon a sure rocke. Thys dooen he maketh the vpper buyldyng. Than afterwarde whan any fluddes arise and beate agaynst it,But he that heareth and dooeth not is like. &c, or any mightie tempest of windes light vpon it: neyther with the swift rage of the flud extremely roushing vpon it, nor yet with the forceable vyolence of the wyndes blousteryng agaynste it, can suche an house bee ouerthrowen or appayred, because it standeth sure vpon a strong foundacion. And contrarywyse, he that so cummeth to me, that suche thinges as I teache, in dede he heareth them, but he suffereth not my preceptes and good lessons to sinke throughly downe euen to the bottom of his hearte, is like to a builder that hath but a slender forcast, who maketh his buildinges after such a sort, as if there were no tempeste like at anytime after to arise. And forasmuche as suche an one hath no care at all, ne passeth not on a substauncial foundacion, but goeth vp with his buildinges of a great height, for a braggue and a shew onely: as soone as eyther any renning ouer of the fluddes doth come, or any blustryng storme of wyndes doeth aryse, by and by downe cummeth all that euer he hath buylded: and the more statelye or royallye that he hath made his building for a vayne shewe: with so muche the greatter ruyne dooeth all the house fall downe. And truelye whatsoeuer standeth on the foundacion of ceremonies, pharisaicall constitucions, obseruacions of thinges outwardly belonging to the body, is an house or buildyng vndoubtedly to quaile and falle as often as there shall light vpon it wronges or displeasures, losse or damage of goodes, open shames or punyshementes of the worlde, deathes or any sore storme of vnluckie fortune otherwise.
¶ The seuenth Chapter.
[Page lxxx] AFter that the Lorde Iesus had spoken many woordes of the muche lyke sorte, as is afore rehearsed, by the whiche he trayned his discyples and the people to sette them in a trade towardes the excellent high perfeccion of euangelical philosophie: he went again to the citie of Capernaum, in whiche citie he vsed muche and often to bee conu [...]rsaunte. And there eftsons befalleth many a soondrye occasyon to weorke and shewe miracles, to the ende that the autoritie of hys doctryne myghte bee confirmed and ratified with the most highe excellencie of his actes and dedes. There was in the same place a certain Cēturion, who had at home in his house a seruaunt, whiche was in suche perill and daungier of his lyfe with the disease of the paulsey, that he was euen nowe at deathes doore. Thys matier did not a litle vexe the hearte of the Centurion, who estemed his bondeseruaunte not by hys vile state of bondage, but by the fidelitie and trustinesse that he founde in him, and by the pure honestie of his behauiour, and by thesame his exaumple, did also reproue the inhumanitie of certayne maisters, whiche doe commonlye esteme and vse theyr seruauntes in no better degree of regarde, then they dooe their horses, or their oxen. But to the purpose, whan this Centurion had gottē knowleage that Iesus was gone into Capernaum: he procured and made out certayn auncient head men of the Iewes to make instaunt request to the Lord in theyr owne names, that he woulde vouchsalue to go vnto his house to make his seruaunt whole agayn. It came of reuerence and shamefastnes, (not of mistruste) that the Centurion first beeyng a Gentile, and secoundly a man of armes (whiche to bee was thought an vngodly thing,) maketh suite to the Lord by meane of others, and not by himselfe. But they whan they were come vnto Iesus, suspecting and halfe deming it to be a thing like enough, that so greate a benefit would not without much a doe bee obteyned, firste for a bondeman, secoundlye for an heathen, and thirdely for a Centurion, that is to saye, a pet [...] captayne for a Crue of souldyers: they entreate hym with muche carefulnesse and earneste woordes, saying: Syr haue no respecte that he is a Gentile, that he is a man of armes, ne for that thys benefyte is asked for one that is but a bondeseruaunt vnder him in his Crue. For he is soondry wayes a man worthie for whome to doe as good a pleasure as this cometh to.
For he is right louing and frendly to oure nacion, and hath builded vs a Synagogue. Than Iesus because he woulde shewe that no persone is vyle afore hym, if the same bee commended and sette furthe to hym by feyth, wente to thesame place that he was called vnto. And whan he was nowe come somewhat nere to the house, where the partie laye sycke in hys bedde, the Centurion perceiuyng that the Lorde approched, willed hys frendes to goe mete hym: and thus to saye vnto him [...] Maister, there is no cause why for thee, to take all thys laboure of cumming hither. Thy bounteous goodnesse doeth more now, then I durste haue presumed to desire. I knowe thy dygnitie well enoughe, and I knowe myne owne selfe. An heathen creature I am▪ a Centurion I am: and all this businesse that I make, is about no better a man but a bonde seruaunt. I am by myne owne iudgemente, a felowe vnwoorthye, vnder whose houseroofe thou shouldest put thy head, and for thys cause durste I not presume to come vnto thee my selfe:
[Page]For the Iewes thynke themselues by metyng or cummyng of any of vs emongest them, to bee defiled, because we are taken as men vttrely estraunged from all true seruing and wurshyppyng of God, and enwrapped with manye soondry sinnes. Neuerthelesse the great dolour of my herte, and mine exceding great trust in thee, hath caused that I haue presumed to desire and aske health for my seruaunt lying nowe in extremes: whiche health thou arte hable with a woorde of thy mouthe to geue. But this is to symple and basse a mattier, yea and also to light a mattier for thee to come and dooe in thyne owne persone. I coniecture this by comparyson of myne owne selfe. For I am a man subiecte to the power of an other man, to whose commaundementes I am obedyente, and haue other Souldyers also vnder me, whiche dooe all thynges that I commaunde them: so that it is not necessarie for me to goe aboute the dooyng of all thinges in myne owne persone. But in case there bee anye homely or slendre mattyer to dooe, I saye to thys felowe: goe, and he gooeth, and to an other: come hither, and he cummeth. I saye to anye of my seruauntes whome me lusteth: dooe thys, and he beyng obedyente to my biddyng dooethe it. If the commaundemente of suche an one as I am, haue so great autoritie, that I syttyng styll, the thyng that I woulde haue is neuerthelesse executed and dooen by men that are vnder my gouernaunce, how muche more, though thou stiere not at all shall it bee dooen, if thou with a woorde and nothyng els, shalt geue such commaūdement, or commission to any of thy disciples? Iesus, being delyted with thys talke, because it was full of hertie good affeccyon towardes his seruaunte, and of a lowelye opinion of himselfe, and of woonderfull affyaunce towardes the Lorde, stayghed sodaynelye and stode styll: and shewed the veraye tokens of one beeyng in a greate meruaile: not because the thing that he hearde was straunge vnto hym, (forasmuche as he knewe well enough the herte of the Centuryon before these woordes were spoken:) but the purpose that he wente aboute was, by making a countenaunce of merualing, to commende vnto the Iewes the Centurions affiaunce and assured truste in god: and also to embrayde thē with theyr vnbeliefe, by this exaumple of a man being bothe an heathen, and a souldyer. Iesus therefore makyng delaye of an aunswere to the Centuryon, turned to the multytude of the Iewes, that accompainyed hym, and saide: Thys one thing I affyrme vnto you of certaintie, that yet vnto this daye I haue not founde ne knowen so muche fayth in al the nacion of Israell. For the senioures of the Iewes that had come vnto him did lesse beleue on him, in that they made suche earneste desire to haue the Lordes owne presence there, and in that they halfe mystrusted that Iesus woulde not haue healed the seruaunt of an heathen man, onlesse they had alleged his hertie fauoure towardes the nacyon of the Israelites, as thoughe the Lorde were a geuer of his benefites for humain or worldly affeccions, or for the dignitie and woorthinesse of the persone: and not muche rather to the feithfull truste of the peticioner. Iesus therefore, (after that he had affirmed vnto them that a tyme shoulde come, whan suche as by the Iewes estimacion were reputed for heathē and for sinners, shoulde through the commendacion of fayth be receyued vnto the dignitie of the nacion of Israell, these persons reiected, who beeyng by natural descent the children of Abraham, had through theyr vnbeliefe made thē selues vnworthy suche a paterne or heade stocke and lynage,) sayde vnto the Centuryon, (who at the laste was come hymselfe too:) goe thy wayes: for the [Page lxxxi] thyng that thou hast beleued maie be doen, is doen, thy seruaunte is perfitely whole. And as he was in returnyng homward, he had knowelage by hys seruauntes meting him on the waye, that his seruaunte was euen at the selfe same tyme sodainly deliuered from his disease, in which the lord had said: thy seruaunt liueth. For so largely dooeth the vertue and efficacie of Iesꝰ worde extende, that it doth with no lesse fruite or benefite helpe persons absent, and ferre distaūt, then those that were presente within his sight or reache, if their faythfull belefe and affiaunce in hym dyd hable theim as apte and woorthye to receiue their godly desire for theyr faythes sake, especially whan the exaumple was suche, as myghte eyther put the Gentyles in hope and cumfort of goddes grace towardes theim, orels bee a monicion to the Iewes, that for defaulte of the true fayth, they should lese the fauour of god, which they should wilfully and obstinately reiecte and cast of whan it were offered. For certes this present exaumple was but an image or figure of the Gentiles afterward to cum into the felowshyp of the grace of the ghospel, through pure fayth, without the obseruacion of Moses lawe, and yet neuerthelesse by the commendacion of the lawe after a sorte. For the lawe was as a nouryce or a first scholemaister and bringer vp of men vnto Christe, and from the Iewes did the originall preachyng of the ghospell first procede. And certes for a fygure of this matter and nothyng els it was, that the elders of the Iewes do commend the Centurious cause, and doe speake for him vnto Iesus: and the same Iewes dooe accumpany Iesus into the Centurions house, whom they would and did afterward driue out of their owne temple.
And forsooth the Lorde, to the entent that the seede of euangelicall doctryne might ferther and ferther be spred abrode, did oftentimes remoue & departe from one place to an other. And so it befell, that leauing the citie of Capernaū he passed by the citie of Naim, whiche lieth frō the mountain Thabor muche about the distaunce of two myles, towardes the South coaste, not ferre frō Endor. And whan he thyther wente, his disciples folowed hym, of whome by this tyme there was a great nōbre: and besides thē there wēt also a great multitude of the common people of all sortes and degrees. And whā ye Lord was now not ferre from the gate of the citie,Beholde there was [...] dead [...] caried ou [...] ▪ beholde an occasion of an other newe miracle. There came a dead corpse carried on mēnes backes towardes buri [...]ng with a great coumpanye of people. And a doulful matier it was, first because it was a very young man that was dead, and taken frō his lyfe euen in the very floure of his age: secondarily, because it was the onely sonne of a wedowe, who beeyng depriued of the coumforte of an housebande, had sette all the hope and staye of her lyfe in the same her soonne. This wedow therfore testified the woful tormenting of her hert both with weping teares, and also with many piteous woordes of lamentacion, suche as extreme raging [Page] dolour doth commonly putte in folkes myndes to speake. The great wailyng of the wedowe, together with the vnripe deathe of the yong strieplyng, caused the reste of the coumpanye also to wepe, as many as for kyndenes and bonde of neighbourhode went folowyng the corpse.Whan the Lorde sawe her▪ he had compassion on her. Whan ye Lorde Iesus beeyng mostefull of mercie and pitie had seen this sight, he toke compassion on the wedowe, and shewed himself an effectuall comforter vnto her, that had none els to bee hir comforter, he holpe her bothe in wordes and also in dede. Womā, saith he, make no more weping. And whan he had so said, he came vnto the biere wheron the dead mā was carried, and put his hand to it. And immediatly they whiche carryed the corpse stayed. Here bothe coumpanies earnestly herkenyng, aswell they that accoumpanyed the wedowe, as also they that came with the Lord,And he that was deade, sate vp and beganne to speake. Iesus turnyng to the yong mā that was dead: young man (ꝙ he) I saie vnto thee: Arise. At this worde immediatly ye yong mā, euen as it had been one newly awakened, & reysed out of his slepe, sate vpright on the biere, and to the entent that it should be the more euidēt a token that his life was restored hym, he begoonne to speake. And this speakyng dyd ferthermore also declare the lustye freashenesse and heartynesse of spirite in him.
And when he had now lept doun from the biere, and cleuyng faste vnto Iesus by whom he perceiued that his lyfe had been restored vnto him, was stil rendryng thankes for it: the Lorde deliuered hym vnto his mother, to haue him home with her, goyng now on his own feete, whom she had caused after he was dead, to be carryed towardes bur [...]yng on fower mennes shoulders. And thus truely was the matier doen as touching the story, but not without a significacion of ghostly doctrine. The wedow beyng a mother, represēteth the churche. Forsooth euen this is thesame wedow whō the prophete Esaye doeth cōforte, saiyng: Be glad thou barain that bringest not foorth chyldren, reioyce thou ye art nothyng towardes bearyng, for mo are the children of the forsaken, than of her that hath an husbande. The synagogue trusteth altogether in her spouse Moses: it maketh great vauntes of the children of Abrahā beyng equall in noumber to the sande that lieth on the sea shore. The churche after the estimacion of the worlde, semeth destitute of her spouse, who hath conueyed hymselfe vp into heauen: & at the first she semed barain, and without hope of any issue or successiō, (the Iewes & also the prices of this world labouryng that al memorie of Iesus whom they supposed to be vtterly destroyed and dead, might vtterly be takē away and abolished for euer.) This wedow doth daily bring forth, not children of this world, but childrē of the lyght: neyther dooeth she bryng them foorth to Moses, who taught thinges earthly, but vnto Christ, who teacheth and also promiseth thinges heauenly. She bryngeth them foorth, not to death, but to immortalitie. She groneth daily in bringing forth childrē yet vnshapen & vnperfite, vntil thei haue receiued ye spirite of the gospel, and vntil Christ be brought to perfite shape in thē. A true mother she is, & singularly doth she loue her childrē, whō wt gret carefulnesse she frameth and trayneth vntill they may growe to full age, and may bee brought vp to the strength of perfite men. For loue and deuocion towardes god also hath it infācie, & it hath it cumming forward in growthe of age. That if at any tyme it fortune any of her chyldren to dye, she wepeth and can not be coumforted, nor wepeth any lesse for hym, then if she had had none but [Page lxxxii] hym alone, whom she loste. Innocencie whiche is geuen through euangelical fayth is life, and sinne is death. We see with howe great affeccion mothers do mourne for the bodily corpses of their children: but muche more tenderly doeth the churche wepe and waill for one that after baptisme is fallen again to any deadly synne, and more pensife she is for the death of one sinner, thē ye Synagogue is glad of fourescore and nynetene ryghteous. Well than, forth is the dead mā borne of foure carriers: that is to say, of the inordinate desires of this worlde, which hauing the dead corpse on theyr shoulders benng now destitute of the holy ghost, lackyng now all felyng of himself, beyng now dead aslepe in his ownnaughty vices, carrye hym down streighte to the graue of euerlastyng despaire. The church ferthermore hath gates, by which she casteth out dead folkes, lest that with the stinkyng of the dead corpse, the others also that are yet whole, maye bee infected. She hathe other gates also, by whiche to receiue in suche as are called to life agayn of the Lorde. As she bringeth not foorth into life, but by the spirite of Christe, so doeth she not receiue into life again, but whom Christ doeth call backe again. The porters that carry the dead, neuer stop ne stay vntill they cum euen to the graue. For whoso hath made al his restyng place here in this worlde, & whoso hath once let himself at large to be ledde with sinfull affeccions, ceasseth not with damnable proceding to fail cōtinually into wurse & wurse, vntill he cum to ye mayne depth of euils, and is deliuered to his lustes abominable. And all the while, naught doeth the mother but wepe, yea and all the coumpanye of his coūtreimen do wepe, sorowyng that the deade is cast out, whom they wishe to returne to life again. And these verilye are the prayers of our mother the churche, these been her teares, and these are the sighes and grouynges of the godly persones, makyng mone and sorowe for the death of a synner. This young strieplyng was dead, not beeyng yet confirmed with the spirite of the ghospel, and so muche the more worthye of mercie, because that thesame mā whō they had hoped & trusted should through ye spirite of Christ haue prospered and growen foreward vnto the highest degree of euangelical godlynesse, hym they see now past life, and void of any spirite, and by most merciles porters to be euen in carriyng out toward the derke pitte of the graue. But yet neuerthelesse the mother al the while foloweth: the folke of the toune also do folow (for charitie cā scarcely by any meane despaire) & with teres, with fettyng sighes, & with wofull lamētacions they declare what thyng they wish. But ye thyng that they wishe lyeth not in their power to geue, neither be they able to kepe him stil, whan lyfe was once departed, nor yet of power to reise hym vp again, after he was dead. To mans power he was dead, and past all possibilitie of callyng again to life. But al is welinough. At the weping teres of his churche Iesus cumeth, and meteth them: luckie and blessed at al tymes is ye metyng of our sauiour with any body. He casteth an iye on his wedowe, luckye and blessed at all times is the merciful lordes beholdyng of any body. He casteth no iye on the dead bodye, who because he thought not hymselfe to be in any nede of mercy, did not yet seme woorthy the mercy of Iesus, but ye earnest affeccion and zele of the churche dooeth that obteyne, whiche ye synner beyng desperate and past all grace dooeth not so muche as wishe. The Lord biddeth the mournyng to be ceassed, bringyng them in hope of ioye to folowe after: he putteth his hande to the biere. The porters of the dead corpse dooe [Page] stand stil. The first poynt of hope, that one is in the way of amendyng again towardes innocencie, is, not to go any ferther in naughtines. He that ceasseth to be wurse thē he was, geueth yet sum token of hope on himself, that he wil one day were better. And yet doeth this not so fortune, onlesse Iesus vouchsafe with his mightifull hande to touche the biere. The hande of Iesus setteth an end vnto all wicked desires or appetites, that ye partie shal now ceasse from all naughtines, which was in cariyng to the graue. The church in dede praieth, she maketh great intreatyng, she exhorteth, she chydeth suche persones as dooe offende, because she would haue them to amende and bee in perfite reste from their viciousnesse. But all this in vayn, onlesse Iesus with his secrete vertue and power should touch the soule of the sinner being dead. For Iesus is the lyfe of euery man, yea, euen of ye dead too. And good hope there is that lyfe wil cum again, whan Iesus vouchesalueth to touch ye biere: but the hertines of lyfe doeth not yet retourne, onlesse the Lorde do speake vnto the dead. At the voice of whom only and none els the dead do reuiue agayn, yea, although they haue been laied in graue, yea and haue lien of fower daies continuaunce there: to the entent, that no man shoulde thynke any synners to bee so ferre past grace, of whose recouerye to grace again the charitye of the churche shoulde despaire. Lazarus was carryed oute, he was buryed, he laye stynkyng already in his graue, yet was there wepynge and wayliynge made for hym all the whyle, and at the voice of Iesus callyng hym, he came foorthe of hys sepulchre. And in dede Lazarus was with sumwhat more a dooe reysed to lyfe. For Iesus at that present dyd (as it wer) rore out in his spirite, he wept, and was sore troubled in himselfe: not for that it was any harder for him to reise one that had lien fower daies buried, then one whose lyfe departed but euen nowe oute of his bodye: but to shewe howe hardely suche personnes cum to amendemente, as haue of longe continuaunce accustomed themselfes vnto viciousnes. Iesus caste an iye on the wedowe, & she leaft weepyng: he shall lykewyse caste an iye on the dead persone, and he shall begynne to lyue. The moste mercifull Lorde therefore turned himself to the partie that laye there dead, thou young man (ꝙ he) I saye vnto thee: Aryse. He cannot choose, but reuiue againe, to whom any woordes shall bee spoken out of Iesus mouth: yea, although he were dead.
For the wordes he speaketh, are al spirit & life. What folowed of al this? He reuiued again to innocēcy, that was dead in sinnes: he setteth himself vpright who afore laie still hauyng no felyng of himselfe: and (the whiche is the moste euident token of a mynd corrected to goodnes) he beginneth to speake, cōfessyng his own synnes, & geuyng thankes to the mercie of God. He is restored to his mother aliues man againe, and where he was afore in carriyng to his graue with great mournyng of many people, he is nowe with muche greatter ioye of them all brought home again. For this propertie hath true godlines, that it loueth such men muche the better, whiche haue amēded frō greate enormities to the ernest endeuour of ledyng a better life. For in these dooeth the goodnesse of god more better appere,And there came a feare on them all. thē in suche as haue neuer fallē into any greuous crime or enormitie. The mother reioyceth yt she hathe receyued her sōne again. And thei which afore did mourn for ye corpse, do now reioyce: and not only do thei reioyce, but also euery one of thē, as many as wer presēt at this sight, were taken with a certain feare. For suche as are opēly eiuill [Page lxxxiii] and vncurable, the churche casteth out of her felowship as dead corpses: to the end that by the exaumple of one, many may be afeard to sinne. But yesame cumpany doe praise and magnify the mercye of God▪ by whose power the dead retourne to life again.A great prophete is arisē vp emong vs. For so notable a miracle seen, yesame people said: A great prophete is there sprong vp emongest vs, & god hath taken regard to his people. For the Iewes did as yet deme ne suppose no higher thynge of Christe, but that he was sum notable prophete. And of this act also did the fame of the Lord Iesus growe, the bruite of the matter being spred abrode not only throughout al Iewry, but also throughout all the coastes on euery side that lyeth about fluime Iordane, where Iohn had afore baptised aswel the other people, as also Iesus self.
Than certain of Iohns disciples, halfe enuiyng at so great successe of the thinges that were wrought and doen by the handes of Iesus, and hauyng a certain spice of enuie at his name, waxyng euery one day more famous then other, and in maner derkenyng the glorye of Iohn, of whō they had an hyghe opinion: make relacion vnto Iohn, liyng fast bounde in the pryson, of all the thynges that Iesus spake and dyd.
Iohn therfore of purpose to remedie and cure this affeccyonate mynde of his disciples, called two of them apart vnto him, & sēt thē vnto Iesus, to demaūd of him this questiō: Are thou he that was sayd should cum, or els dooe we loke for an other? Iohn had so often alreadie geuen testimonie of Christe, and also pointyng at him with his finger, had said of him: Behold the lambe of God: Beholde hym that taketh awaye the sinnes of the worlde. And nothyng is there more contrary to al reason, then to thinke that so great a Prophete as Iohn, beyng now nere vnto his death, should begynne to doubte. For though his body were in prison, yet was not his testymonye of Christe bound in [...]haines: neither did the derkenes of the prison any thing dimme his iudgemente concernyng Christe. For whom he acknowlaged in his mothers wombe; hym dyd he no lese acknowelage in the pryson. But the synguler good man iudged it so to be most expedient,Go your wais & brīg word again to Iohn what ye haue seen. that he might by this way, as it wer, make deliuerie of his disciples into the handes of Iesus. Whan Iohns disciples therfore had dooen their message to Christe after thesame maner & fourme as their maister had geuen them in commission, the Lorde Iesus did at the first make them no aunswer: But many miracles doen in their presence, right many sundrie maladies driuen out from suche as were sicke, many vncurable euils put away frō men, vnclene spirites cast out of mē with a word, the sight restored vnto many that were blind, at last thus he aunswered thē: To what purpose is it for me to geue sentence of my self, who I am? There is no testimonie more clere oute of doubte, then the testimonye of a [...] [Page] actes. Goe your waies and beare word vnto Iohn, what ye haue seene with your iyes, and what ye haue heard with your eares. The blynd receiue their sight, they that werlaine, are made hable to walke: lepres are made clene: the deafe haue their hearyng restored: the dead returne to life again: the poore & lowe dooe enbrace the glad newes of saluacion: according to the prophecy of Esaye, whiche sayeth: He hath sent me to preache the ghospell vnto the poore. Iohn preached the kyngdome of heauen to be at hande. Weigh ye with your selues whether these thynges whiche ye see,And happy is he that is not offēded in me. be thynges worthie and semyng for the kyngdom of heauē. And blissed is he, that shal not turne these thinges which I doe for the health of men, into an occasion of slaundre to hymselfewarde. For as the greatnesse of the thinges wrought by me, shall stiere many persones to enuie agaynst me: so shall the weakenesse of this body, bee occasion of slaundre to a great many. With this saying Iesus did secretly checke the enuie of Iohns disciples, geuing also therwithall a by woorde of knowledge that it would so cum to passe, that the worldly open shame of the crosse, (by whiche in any wyse the mystery of the kingdome of heauen was to bee executed and accomplished) would turne many mennes hertes a way from the doctrine of the ghospell: and ferther, that blessed shoulde they bee, who neither woulde beare enuie ne grutche at his glory, ne as men dismaied or troubled with the reproche of open deathe, would sterte backe from his holsome doctrine.
And whan Iohns disciples were gon their way, to reporte vnto hym the aunswer of Iesus: the Lorde begonne largely to speake in ye praise of Iohn, to the entent that none of them should by reason of demaundyng the former question by his disciples, mystrust or suspecte Iohn hymself to be any thyng waueryng: or, concernyng his owne testimonie that he had afore geuen of Iesus, to haue now chaunged his mynde, and to be halfe in a doubte of ye same. Iesus therefore remoueth a waye from Iohn the suspicion of inconstauncie, and also maketh Iohns testimony concernyng hym, to be of the more credēce and weight, in such wise extolling Iohns excellēt vertues, that yet neuerthelesse he gaue hym not the tytle of Messias, whiche tytle certain persons for a good long space did labour to geue vnto him. And in this maner it was that Iesus spake.What wēt ye oute into the wildernes for to se: A rede. Yf ye suspecte (saieth he) yt Iohn, who a good while sens, gaue testimonie of me, to be nowe of a waueryng mynde, why than did ye a greate while agon leaue the tounes after that sorte, and rennefull and whole into deserte places to see the man? to see a rede (trowe ye) that is blowen to and fro with the winde and neuer long abideth stedfaste? But goe to yet, what went ye foorth at laste to see? A man (trowe ye) gaily apparelled in softe sylkes, yt he may with deliciousnes of fare or with ambicion of honour bee corrupted? But this suspiciō cannot light on a mā, which went clothed in a camels hide, whiche gyrt his loynes with a roughe thong of heary leather, whiche lyued [Page lxxxiii] with grassehoppers to his meate, and with plaine water to his drinke, and whiche, wheras he susteined his life with no fyner diete then this, did besides also fast very often. Whō gorgeous araie doneth best please, whō deliciousnesse of meates dooeth delite: suche dooe seke and make shift to be in kynges courtes. And on suche persones as haue a great desire to the thynges aboue said, the suspicion of a corrupt sentence and mynde, of inconstancie and waueryng, or of plain flattery may perchaūce light. But Iohn hath preferred wildernes before ye courtes of princes: he hath preferred ye hearie hide of camels before veluets and silkes, and before garmētes of clothe of golde, or set with precious stones: wilde honey and locustes, hath he preferred before ye martspaines and other swete delicates of kynges: & plain water before the swete hypocras of the riche mē. And how that Iohn can in no wise flatter, the very prison that he is in, dooeth sufficiently trye. There is therefore no cause why any man should suspecte that Iohn dyd afore for any mannes pleasure or fauour, geue so high and worthie testimony of me, and now to haue chaunged his mynde. But yet would I fain know, what thyng called you foorth into wildernes, was it (trowe ye) to see a prophet? In dede he opēly cōfessed that he was not the Messias, yet this one thing do I affirme vnto you, if ye ranne forth into wildernes for that cause, to see a prophete, ye are not frustrate ne deceiued of the thyng ye loked for. Ye haue in very true dede seen a prophet, yea and more then a prophet too. For this same is very he, of whom Esaye long & many a day gonne dyd prophecie, that he shoulde bee the foregoer of Messias. Beholde (saieth he) I sende my messenger before thy face, whiche shall prepare thy way before thee. For the prophetes did by derke mysticall sayinges foreshew certain thinges long after to cum: but this Iohn did with his fynger, point to Messias and shewe him, whan he came. Therefore they that thinke highly of Iohn, dooe thinke rightly and well. For thus muche I affirme vnto you all: Emong al the men that are now in this tyme or afore tymes hitherto haue been borne of women, there hath not any prophet arisen greatter or more excellent then Iohn.
It is great and great enough that I dooe nowe witnesse of hym. But the thyng that sum assygne vnto him, he wyll not hymselfe acknowlage ne take as due vnto hym. For there is one greatter then he in vertue to dooe thynges, and also in dignitie, who neuertheles after the opinion and acceptacion of the people is inferiour to him in the kyngdom of heauē. The strayght liuyng of him, and his goyng into deserte oute of all coumpanye, they dooe highly esteme, and the familiaritie of this other do they contemne. The dignitie of Iohn they haue in reuerēce, at the glory of this other they haue enuy. The doctrine of hym they did enbrace, ye doctrine of this other they slaūdre & [Page] depraue. He preached baptisme vnto repentaūce; for he affirmed the kingdōe of heauen to approche, and to the voice of hym herkened euery body, as wel the ignoraūt and inferiour people, as also Publicanes, souldiers, harlotes, making haste to the baptisme that Iohn ministred vnto thē, confessing theimselfes to be synners, and beyng desirous and fain to be washed from their sī nes. And so did they glorifie the righteousnesse of god, acknowlagyng theyr owne vnrighteousnesse,And all the people & publicans that heard hym, iustified god. forasmuche as no creature is clene from great sinne sauyng onely God, and enbracyng the goodnes of God, who hath made promisse that he will freely forgeue al the offences and transgressions of the former lyfe vnto all persones that with syncere trust and affiaūce, wil take their refuge vnto him. And cōtrariwise, the Pharises, the Scribes, & the lawiers, while they reken shame to acknowlage their owne iniquitie, they haue rather willed to make God a lier, thē to enbrace the trueth: & therfore thought they skorne to bee baptised of Iohn, vnto their cōfusion and castyng away, despysyng the mercifull counsaill of God, who hath appoynted and determined to abolishe the sinnes of all mortall people by this moste easy and ientle waye. For what is a more easy thyng, then to confesse, and so to be diep [...] in water? not for that innocencie was or might be geuen by Iohn: but for that the baptisme and preachyng of Iohn did make a preparatife to the same innocencie, to the end that the more noumbre of persones might be brought to saluacion through the preachyng of him, to whom Iohn was as a forerenner and messenger, in case he should finde their hertes and myndes already prepared to receiue it. There was nothyng of all the premisses vnaduisedly doē, or wtout a good grounde, but the prouidence of god disposed all thynges to ye health and saluacion of mankynde. And the poore commoners, the people of moste lowest sorte, and synners, who semed to be ferthest out of the way frō true godlynesse, and very farre short of the knowlage of the lawe: suche men embraced the beneficial and mercifull goodnes of god. And contraryewyse they whom it behoued moste of all to vnderstand, that these thynges wer promysed by the holy saiynges of the prophetes, and who also seemed to be ye very pillours of al deuout holines, haue vtterly refused the bounteous goodnes of God, beyng offred vnto them, and haue felt no maner compunccion, to repentaunce or amendment, neither at Iohns preachyng, nor yet at mine. And Iesus laiyng this obstinate malice plain in their face, brought in a similitude of this sorte in his communicacion.
What shall I than say of the people of this peruerse generacion, or to what thyng shall I say them to be like?We haue piped to you, and ye haue not [...]aunced. They may bee lykened vnto boyes, whom we see sitting together in ye open strete, which boies aunswering one another in their plaiyng, vse thus to saye: we haue plased you mery songes vpon our pypes, and yet haue ye been therby nothing moued to daūce: we haue played you mourning songes, and yet haue ye not wept. Thissame prouerbe beeyng taken of the common guise of children in the strete, did the Lord Iesus apply and compare vnto the obstinate Iewes, who neyther with the streight liuing of Iohn were moued to any feare of gods vēgeaūce: nor yet wt ye courteous familiaritie, and beneficial doinges of Christ, wer any thing stirred vnto the loue of him. For there came Iohn (saieth Iesus) with singular streightnes of liuyng, bothe preachyng repentaunce, and also geuing an exaumple of repentaūce, neither eating any breade, ne drinkyng any wine, but liuing in wildernesse, [Page lxxxv] clothed in a pilche of a Camels hyde, & girte with a gyrdle of lether. But for all these thynges so ferre wer ye from all repentaunce, that the thyng which was doen for to emende you,The soonne of manne is come and eateth and drynketh. ye turned into surmised slaundres and querels, saying. He lacketh common reason, he hath a deiuil in hym. The sonne of man is come seking by the contrary waye, to bring you to saluacion: that is to wete, as a man familiar and readie to mete or speake with all persones that woulde, makyng no shew of any new streightnesse of lyuyng, nor manacyng or threatenyng any punishement: but alluryng all persones with benefites vnto the loue of hym, eatyng and drynkyng as other folkes vse to do, beyng conuersaunte emong all sortes of men whatsoeuer they were, nor differyng from other men either in his meate, or els in his arye. And this mānes humanitie and cutteous behaueour wherewith ye ought to haue been prouoked vnto better wayes, ye turne into an occasion of slaundreous reprochefulnesse, saying: Behold a gluttonous felowe, a drynker of wyne, a frende of publicanes, and of synners.
But yet nothyng preuayled the malice of men agaynst the workyng or purpose of the wysedome of God.Wysedome is iustyfyed of all hir chyldren. For the righteousnesse of God was euen by that meanes glorifyed with all the chyldren being geuen to euangelicall wysdome, after that it was well to be knowen that nothyng was leaft vndoen for the sauyng of all creatures: but yet the euyll and the proude, refusyng the free gifte of God, by theyr owne iust and true desertes to be cast of and to bee condemned: and in theyr stede publicanes, harlottes, sinners, and heathen, to be rightfully admitted to the partakyng and felowshyp of saluacion. So was it prophecied afore that be it shoulde, and so did it proue: So was it reason that it should come to passe, & so came it to passe in dede. Thei that vaunted themselfes to bee godly men and righteous, were for theyr vnbeliefe reiected and put awaye from the free gifte of euangelicall saluacion: and contrarywise, suche mē as through promptnesse of beleuyng, and through vncorrupt affecciō haue violently brast in for to come to the Lord, were they neuer so secular, wer they neuer so muche to be abhorred, wer they neuer so muche defoyled with synfulnes, haue been receyued to the felowshyp and brotherhood of the kyngdome of heauen.
And beholde, there folowed byanby in the necke hereof a certayne matier, wherin the case selfe should laye playnly before their iyes, thesame that the lord had taught in woordes, concernyng the puttyng awaye of suche as thoughte themselues righteous, and the receyuing of synners to grace and fauour. The Pharisees ferre aboue other men were puffed vp in pryde: by reason of knowlage of the lawe, and for the opinion that the people had of their holynesse. And so it befell that one of them prayed the Lorde to take a repaste at home at his house. Neither did Iesus disdeigne thesame to do, who denied no man to haue his presence that woulde. And whan he beyng entred into the Phariseis house [Page] was set down at the table: beholde a certain womanne, whiche within thesame citie was knowen for a notorious synner, as soone as she knewe that the moste mercifull Lorde Iesus,A womā in the citie which was a sinner. &c. (who would debarre no creature from commyng to hym, who also did moste promptely and readilye helpe all the eiuils of all persones) was there presente: she altogether mislykyng herselfe for her synnefulnesse, but yet conceyuyng great truste and affiaunce of the mercifull goodnesse of Iesus, did (as ye would saye) breake in parforce into the Pharisees house. The ardent desyre of her herte had shaken of all shame from her, thoughe she knewe well enough with how great stately disdeygnefulnesse, & straunge countenaunce the pharisaicall sorte vsed to turne awaye their faces from synners, and not once to loke vpon them, whereas themselfe within foorth swimmed as full as theyr skyn might hold, of muche more grieuous vices. And with her she brought the precious thinges of her moste chiefe pleasure and nicitie,she brought an Alabla [...]re bore of oyntmente. that she had yet remayning with her, as monumentes and tokens of remembraunce of her former lyfe, (whiche lyfe she now abhorred,) and vpon Christ (in the heauē ly loue of whom she now burned) it was her intente without making any store therof, plēteously to poure it out, and in cheryshyng of hym to bestowe all these precious and fyne thynges, wherwith she had afore tymes naughtely serued hir owne delicate pleasure, and had made herself amiable vnto the world. And the thing that she brought was a fyne delicate litle bore of swete oyntment and sauours, whiche vessell they called Alablastre, of a Greke terme, because of the smothenesse of it (whiche letteth, that one maye vneath take it vp, and holde it in his handes for slippyng.) But the oyntmente was specially good and fyne, and had coste a great summe of money, for so smale a thyng. And in olde tyme suche as were bondeseruauntes to the sensuall pleasures of the fleashe, did veray greatly delyte in swete oyntmentes and perfumes and especially in coumpayny at any banquettynges. But see and note the holy importunitie of this woman beyng a synner. She dyd not onely ieoperde as an vnbidden geaste boldely to entre into the house of a Pharisee: but also euen as she was decked and trimmed in her araye, came in boldly into the coumpaynye as they satte at the bourde. And because the tables of the parlour stoode so, that they letted her to come and caste herselfe down prostrate on the fore syde, at the feete of Iesus: she stood behynd at his backe and (aswell as she might do,) begonne to washe his feet with teares of wepyng, marryng for her soule health the beautie of her iyes, which of long tyme afore she was woont in the waye of abhominacion to peynte with Stibie: and the feet of Iesus beyng wel wasshed with teares tryclyng down from her iyes lyke the droppes of rayne in a shower, she wyped drie again, not with any towell of lynnen, but with the heares of her own head, whiche she had vntyll that daye, customablye vsed for the delycate and sensuall pleasure of the fleashe,And did wipe them with the heare of her head. &c. to enoynt with swete perfume, to dye with coloures, to kembe, and to brede with wrythes of golde enterlaced emong it. The woondrefull loue also of this woman beeyng a synner, was with all this not yet satisfyed: but after that Iesus feet were so washed and wyped, she leaft not kyssyng of them: But all the thynges which were once the instrumentes of her fylthye pleasures, she now turned to the obedient seruice of hym, who onely, and none but he, is to be loued. Thou hast now the plain facion of a synner, through vnsaciable importunitie of ardent loue, and throughe stedfastnesse of feith, breakyng parforce into the kyngdome of heauen. Now on the other syde haue thou [Page lxxxvi] a paterne of the Iewe, who through his presumpteous conceite of hymself, and his vnbelefe, maketh hymself vnwoorthie the merciful goodnes of god, that is offred.Whan the pharise which had biddē him. &c The Pharisee which had desyred Iesus to dyner, whā he saw this, wheras his part had been to fauour the woman of suche a feruēt good zele pressyng in, with so great humilitie submitting herself to Iesus, & by so many tokens protestyng an earnest repentance of her former life: and wheras he should haue loued the mercifulnesse of Iesus, who putteth away no persō from him, he is moued to the slaunderous misiudgyng of them bothe. For this did he thinke within himself: This man if he were a prophete suche an one as he is reputed to be, forsooth he could not be ignoraunt, what woman and of what sort she were, that thus toucheth him with her handes. For a cō mon harlot she is and a woman of notorious vnchaste liuyng, whiche thyng if he dyd know, he would not suffre himselfe to bee defiled with the touching of a body polluted and vncleane. For the Pharisee thoughte holy men to bee polluted if they did but so muche as once talke with a sinner. Such was the stately proude braggues of counterfayted ryghteousnesse, thorough whiche the Iewes stode highly in their owne conceites, incurryng the indignacion of God thereby.
But Iesus to the entente that he would so muche the more declare hymself to bee a Prophete, made aunswere vnto the secrete thought of the Pharisee: Symon (ꝙ he) I haue a thing to tell thee. Than sayd the Pharisee: Maister, saye on, what is it? Than Iesus seyng the Pharisee to geue good eare vnto hym, because he woulde not beefore all the coumpanye of the other geastes, [...]nly det [...]cte the vngodly thought of the Pharisee (for the parte of a ryght gospeller is also to see that he vse ciuilitie and good courtesy too) put forth vnto hym a parable of suche sorte as here foloweth.There was a certayne lēder which had twoo debtours. Two certain persones [...] once went endebted bothe to one vsurer, of whiche two debtours, the one oughte fyue hundreth pyeces of syluer coyne called denaries (whiche were muche about the estimacion or rate of fiue or sixe pense a piece of old sterling money, so that this mannes whole debt amounted muche nere about ye sūme of twelue or fiftene poundes sterlynge or rather aboue: albeit sum wryters yea and muste wryters, dooe value the olde denarie, muche aboute twelue pense [...]eol [...]g, and than was the debte twentye fyue poundes sterlyng:) and the other debtour oughte but fiftye of suche syluer pieces (whiche was muche aboute the summe of fyue and twentye shyllynges, or thirtie shyllynges, or after the greatter estimacion it was fiftie shillinges sterlyng) & for as muche as bothe of thē were found vnhable to pay their dueties, he forgaue them all the whole summes euerye penye, that they were indebted in. Now [Page] whether of these two is bounde the more hertilye of them both to loue so liberall a creditour? Symon not yet vnderstandyng what ende thys parable was ment to cum to, aunswered plainly without any subtiltie. In my mynd (saieth he) that partie is bound the more earnestly to loue his credytour, to whom the more summe was forgeuen.
And said vnto Symon: dooest thou see this woman?Than Iesus openyng for what purpose he had put foorth this doubtfull question, saied vnto Symon: Thou hast iudged rightly: but thou applye [...] thy iudgement nothyng equally ne indifferently. And foorthwith he tourned himself to the woman, and spake vnto Symon: dooest thou see this woman, whom thou callest a synner? dooest thou not see her all full of wepyng, with her heare lyīg about her shoulders, makīg lauasse of her precious perfumed oyntemente, lyberall and more then liberall of her kisses geuyng to my feete, liyng prostrate afore me, & outwardly shewyng all the behaueour and vsyng of her body, a paterne and liuely exaumple of a repentant persone? These a [...]e manifest tokens of a certain excedyng great loue towardes me. The more ernestly that she hateth her self, so muche the more frankely she tendreth me and maketh of me. She came hither a siner: but she was throughly made whole, assone as she touched the physicion.
Thou despisest this woman here as a synner, and of thyne owne selfe thou hast a good opiniō & cōceit that thou art a righteous man: but ye godly zele & affeccion of this sinner,I entred in to thy house &c. is ferre oddes aboue thy righteousnesse. I am cum into thy house a geast bidden to a repast and desired to cum, & yet hast thou not so muche as geuen me water for my fete, whiche neuerthelesse had been but a ientle poynt of courtesie euerywhere cōmōly vsed: but this womā hath washed my fete with her own teres, & hath wyped thē with ye heare of her head. Thou hast not geuen me a kysse sens I came in, whiche euery common frende dooeth of a customable vsage geue one to an other: this woman euer sēce she came first in at the dores, for the immoderate zele and affeccion of her hearte hath not ceassed still to be kissing of my fete. Thou hast not anointed my head so much as with cōmon oyle, which point of ientlenes is cōmonly shewed to any geastes whatsoeuer they be, that cum to a repaste in any mannes house: this woman hath with a precious and a very costely oyntment of perfume al ouer and ouer anoynted my fete, that is to say the most abiect and vyle parte of the bodye. Doe not thou weigh how muche she hath synned: but consider thou how muche she loueth. For dere loue couereth a multitude of sinnes. For this muche I plainly affirme vnto thee, that a great noumbre of synnes are forgeuen her, not because she hath muche fasted, not for that she hath vsed muche praier and cōtemplacion, not because she hath been a deuout obseruer of many pharisaicall cōstitucions: but because she hath muche loued, and because she hath with all her whole hert put her trust and confidence in me. The more greuously that she hath synnned, so muche the more dooeth she myslyke her selfe, and so muche the more earnestly doeth she loue me, through whose free mercy she hath been deliuered from her many fold synnes [...] So hath the greatnes of sinnes turned to a gracious and a blissed good end for her part. And on the other side, to whom lesse is forgeuen: that partie doth not loue so greatly: as for exaumple, ye Pharyseis thinke your selues righteous for y• obseruyng of the lawe, and not to haue any great thinges in you, that nedeth Gods pardone, and therfore your loue and affeccion is the colder towardes [Page lxxxvii] the geuer of remission. The Lord, whan he had spoken all this to the Pharisee, sayed vnto the woman: Thy synnes are forgeuen thee.And he sayed vnto her: thy sinnes are forgeuen thee. She had made no praiers in wordes, she had made no confession at all in wordes, but she dyd muche the more euidently confesse herselfe by her doinges, and muche the more effectually did she praye with her teares. And this is to Christe the moste acceptable confession of all. And with this sorte of prayers is he moste soonest moued to shewe mercie. Happie are those teares, blissed is that waste & losse of swete oyle, blessed are those kysses, which winne of Iesus to speake suche a worde, as this: Thy synnes are forgeuen thee. For Christ is not one that forgeueth some, and other some reserueth backe: but he doeth freely pardone all sinnes together, not imputyng any parte at all of the former naughtie liuing vnto any persone that is penitent from the botome of the herte.
And now marke me agayne the pharisaicall holynesse. True godlynesse doeth as veraily reioyce at an other bodyes good chaunces, as at his owne. But the Phariseis that sate there altogether at the table, enuying the mercifulnesse of Iesus vnto the womanne beeyng oppressed with synne, begoonne with secrete thoughtes to murmoure agaynst hym in theyr hertes, saying: what felowe is this, whiche taketh so muche vpon hym, that hauyng none other authoritie but his owne, he remitteth sinnes too, whiche power not one of all the prophetes or patriarkes hitherto hath vsurped? No nor the priestes neither do take any ferther thyng vnto them, then to praye for the synnes of the people. But Iesus knowyng theyr secrete thoughtes, because he would the more confirme the womans herte, and sende her home agayne to her house a glad woman of a sorowfull, sayed vnto her: Thy feith and constaunt truste in me, hath saued thee: Goe thy wayes in peace.And he said to the woman: thy feyth hath saued thee. The Phariseis had perswaded themselues, that synnes were forgeuen through burnt sacrifices, and through washynges. And in dede those thynges had in them a certayne figure of thynges ghostly. But the lorde Iesus playnly shewed vnto them, that all synnes are throughe the feith of the ghospell, full and whole forgeuen for euer, to all suche as repente and emende. And thus in these thinges whiche we haue made rehersall of, hath as it were vnder a certayn shadowe, been sette forth a certayne representyng of both peoples, that is to wete, the Iewes, and the Gentyles: of whiche two peoples, the one, that is to saye, the Iewes, did with kynde and louyng pretense of wordes call and bydde Christe vnto them, crying by the space of many hundred yeres: Come thou o Lorde, and tarye not. But whan he was come, neyther, did they on theyr owne parties receyue him as theyr bounden duetie was to haue doen, because they beare themselues bolde on a false perswasion of holynesse whiche they had conceyued in theyr hertes throughe the outewarde obseruyng of the lawe: and yet morouer did they murmoure and whine agaynst others, that wer willyng to embrace saluacion whan it is offred.
For while they attempte and laboure throughe the oblacion of outwarde bodily thynges, to establyshe their owne righteousnesse▪ they were not subiecte to the righteousnesse of God, which through feyth is freely geuen. But the people of the Gentiles, to whome Christe was not come (forasmuche as besides ydolatrie which reigned in them, they wer morouer altogether wedded to al kinde [Page] of vices, ne had any affiaunce in the woorkes of the lawe, in whiche they were altogether ignoraunte:) assoone as they had knowleage of Iesus, did (as ye might saie) forceably breake in to him where he was, and through the plain simplicitie of feith, were made woorthie to haue remission of their grieuous offences: and did withall possible earnest good myndes, embrace & kysse the fre gift of god, whiche the Iewes did either set at naught, or els at leste wyse did coldely and faintlye embrace. Albeit there is in this woman an exaumple of repentaunce sette foorth vnto all creatures in generall, whosoeuer shall begynne to lothe and hate synnefull dooynges, that he turne not hymselfe to Moses, or to the Phariseis, ne vnto the philosophiers: leat him make haste to Iesus onely and to none other. None there is more mercifull then he: none more enclined to pardone and to forgeue. On Iesus leat hym poure oute that he hath tofore been accustomed wastefully to bestowe on his wicked sensualitee: vnto the obedient seruice of Iesus, leat hym consecrate al his membres whiche to fore did serue his filthy & abhominable lustes. The touchyng of Iesus shal take awaie all his synnes. If he cannot come to touche Iesus head, leat hym touche hym by the fete. There is no parte of Iesus so basse, but yt it maye make hym whole from al his synnes. A woman there was perfeictely cured and healed from a bloudy flixe, whiche had no more but touched the skirtes of Iesus garmente. And Iesus is wel contented, that it bee imputed to himselfe, whatsoeuer ientilnesse or pleasure hath been bestowed on the neighbours, yea [...]uē of the moste lowest degree. He will acknowelege any benefite, that is doen to any membres of his. Leate not therefore all the consideracion of a sinner bee, howe muche he hath offended. Leat hym not kepe any audite or accompte of his well doinges, as though he would be at an euen poynte and rekonyng with Iesus, in suche sorte as the Pharisees did: But let him only with his veray hert thinke himself to bee naught, & with all his whole breste conceiue assured hope and truste on Iesus. Leat hym begyn to hate, that he did once after a naughtie facion loue, let hym begyn to loue that once he wiekedly refused and cared not for. Faythe shal at the moste mercifull Lordes handes obteigne, that merites coulde by no possibilitie hope for. And here emong al thynges, o moste honeste Theophylus, consider me three fold soondrie persones, the firste of the woman beeyng a synner: the second of the Pharisee: and the third of the Iudge. The Iudge onely and none but he, is in veraye true dede pure from all staynyng, or filthinesse of vice and synne, or rather is the veray true fountayne of al puritie. The woman a synner dooeth nothyng els but wepe, wasshe, wype, kysse, and enoynte. Here haste thou the markes to knowe the duties of true loue and charitie towardes thy neighbour. The Pharisee beeyng pussed vp in pride with the Iudaicall righteousnesse, slaundreously blameth and accuseth the gracious mercifulnesse of the salueour, he thynketh skorne of the synner, and also enuieth her, himselfe beeyng cloggued with muche more grieuous eiuill. And of suche sorte for the moste parte, is the perswasion of righteousnesse, that spryngeth of the habite or clothyng, of the choyce of meates, of putting a diuersitie betwene one daye and an other of wasshynges of the bodye, and the vesselles whiche serue to eate and drinke in, of long beyng in prayers and meditacions, and of other lyke thynges, whiche haue a countenaunce and shewe of godlye deuocion afore menne, whereas in none of all these thynges consisteth the godlynesse of the ghospell.
And all suche folkes as manye as put theyr truste and confydence in [Page lxxxviii] in thynges of suche sorte as the aboue mencioned, bothe are wont folishly to stande in high conceite of themselfes, and to thynke vile of their neyghbours, and also to bee replete with enuye, and slaunderouslye to reproue the free goodnesse of almightie God. For what if that same woman had touched the Pharisee, with what a skornful loke would he haue shakē her of, with what washynges would he haue pourged hymselfe from the infeccion of her? In suche sorte doe they despise the miserable sinning woman: who on their own partes are sore sicke of enuie, of stately pride, and of the disease of burdening men with false crimes: and are so muche the more vncurable, for that in theyr owne conceytes and opinions they seme nothing sicke at all. For many times it chaunceth, that menne soner amende from notorious and open vices, then from suche as kepe themselfes hydden vnder the cloke of holines. An aduoutrer, a drounkard, a felowe drouned in riotte, and Idolatrie, a souldier that dooeth all as hym lusteth, a man maie sooner conuerte to good mynd, than a Pharisee, an enuious persone, one that standeth in his owne conceyt, a backebiter or a dissembler.
Nowe suche as the maister of the feaste is, euen suche are his geastes also beyng Phariseis. What a felowe is thissame (say they) that he remitteth synnes? But the iudge, who alone and none but he knewe all mēnes hertes, who alone of all men myghte haue loked alofte for his holynesse, doeth mauerly and courteously correct the pride of the Pharisee: he playeth the attorney and aduocate for the synner, and both assoyleth and also coumforteth her confessyng her sinfulnesse. It must therfore be the parte of an euangelical pastour, to flee the exaumple of the Pharisee, and to folow the tendre ientlenes of Iesus in receiuyng synners.
¶The .viii. Chapter.
FOr so great was the gracious goodnesse of Iesus towarde synners, were they of neuer so base and lowe degree,He himself wente thoroughoute the cities, preachyng. that he did not onely admitte this woman alone vnto the touchyng of his feete, but he dyd also at sumtymes permitte certayn women to goe all aboute with him from place to place as his Apostles did, & suffered as well hymself as also his disciples to be releued with the liberalitie & seruice of the same. For where Iesꝰ (his twelue discyples at all assayes euerywhere folowyng [Page] him, to the end that the sede of euangelicall doctrine might be ye more largely spred abrode) did euer now and thā chaunge places, walkyng through euery citie and village: to the entēt that he and his said disciples cōtinually goyng about from place to place, and earnestly attendyng to the onely buisynesse of preachyng the ghospell and nothyng els, should not bee destitute of thynges necessary: there were besides forth certaine holy women which folowed Iesus whersoeuer he wēt, & thei wer suche as either he had deliuered from vnclene spirites, or els he had healed frō diseases. Emōg these was Marie called Magdalene, but of whō the Lord had cast seuen deuils. Ioanna ye wyfe of Chusa, (who was Herodes steward) of a ladie of the courte becum a disciplesse vnto Christe: one Susan also, and others not a fewe, who bearynge in mind the benefite that thei had receiued, did by suche meanes as thei could helpe the businesse of the gospel forward, ministring necessaries vnto Iesus & to his disciples with their own propre goodes. For Christ beyng a poore man hymself had chosen poore men also to his Apostles: and they chaungyng their seates or restyng places, and goyng forth cōtinually from one place to an other, so often as they did, coulde not euerywhere haue vytayles and all other necessaries ready for their vse & occupiyng. And as the time was than, it was mete and conueniente that the first foundacion of the doctryne of the ghospel, should be laied by mē of lowe degree, of very slender substaunce, & also of no learnyng ne authoritie. Howbeit Paul (whose disciple I was and did longe tyme folowe and attende vpon hym,) had more mynde to laboure with his owne handes, then to liue at the findyng of other folkes. But much more are thei that haue enough of their own and are fitte to preach ye gospell bound freely to departe to theyr brethren with sum porcion of that, yt God hath sent them. And yet this notwithstandyng, he thought it to be a thing of reasō and conscience, that they which sowed the spiritual foode should be relieued and susteined, as often as nede were, with aide and succour of thīges necessary for the body, at the handes of suche personnes for whose behoufe they toke peynes. But Christe because he woulde teache that this lyberalytie oughte not to bee of any compulsion, but of eche folkes owne accord and voluntary will, he admitted in dede and receiued certain women into his cū pany and traine, but it were only suche as of their own accorde dyd folowe: howbeit neither did he call or send for any vnto him, neyther do we read that euer he craued or required any thyng of any body, because he would ye more effectuallye make sum ashamed of their shameles fashions, for as muche as where they take no peines at all for the ghospels behoufe, yet vnder pretēce of labouryng in the ghospell, they will by plain force and extorcion loke and require to haue of the people against their willes, not only that may suffyse for necessitie, but also that is more then enough, because they wyll bee maynteined in riot and excesse. But truely the free liberalitie of good people shall neuer fail that man whiche with a syncere mynde doeth altogether embuisye and occupie himself in preachyng the ghospell. Moreouer Iesus lyke as he did admit all persons, what euer they were, to the helpyng forwarde of the ghospell: so did he vse not to admit eyther his mother or any of his brethren and kinsfolkes to hindre the effectuall procedyng of the ghospell.
And on a certaine daye whan he was goen forth of the house vnto a lakes syde, by reason of the great multitude of people whiche resortyng vnto him to heare hym, and there syttyng on the shoore banke buisely teachyng the people, so great a multitude of bothe men & women out of the cities thereby, came rennyng to heare hym, that the people, gatheryng so thycke about hym, he was cō streigned to go into a bote, and therehens as it had been out of a chayre or pulpite, he taught the multitude beyng assembled of all sortes of people, and spake many thynges vnto them vnder the misticall derke couert of similitudes & parables: partely that he might the more effectually stiere vp in them an earneste desyre to learne: and partely that it might the more diepely settle and reste in their mindes,The sower went out to sow his [...]ede that had been enpriented by a mystical derke colour of speaking.
First therefore he putte foorth a similitude or parable to aduertise them all with gredie myndes to receyue the preachyng of the gospell, and not to reakon in sufficient to haue heard it, onlesse they bestowed it whan they had heard it to the vse and exercise of godlynesse. There went forth, (quod he,) a certayn housbandmanne to sowe his sede, and while he dooeth euerywhere caste his sede abrode leauyng no place voyde,Sum fel by ye high way syde. &c. as one that coue [...]ed as muche encreace as was possible: the sedes were receyued in diuerse and sondrye places of the ground, not beyng euery one of eguall fruitfulnesse, to beare. For some of the sedes whan they were cast, fell by the high wayes syde, and these sedes partly wer troden on and all to bruised with the feet of suche as wente by the waye: the remnaunte, because it was not couered with earth, the birdes of the ayre dyd eate vp.And sum fel emōg thornes. Agayn some sedes fell in stonie places of the soyle, and beyng receyued with thynne couert of earth whiche scarcely hydde the stones, it sprong vp in dede a litle while: but because it had not earthe ynoughe vnderneathe it to geue it moystre to the full rypenesse, anon after it was shot foorth aboue grounde, it dryed vp and withered awaye as soone as any feruent heate of the sunne came to it, and so euen in the first bladyng it perished. Agayne some of the sedes fell emong thornes, and sprong vp in dede also, but the thornes that sprōg vp with it because they quickely shoote vp and do commonly sprede themselues abrode of more thickenesse and heigth also then the corne dooeth, it came to passe that the blade that had come of good sede, was smouldred and stiefled vp, so that it could not shoote vp so high to haue the open ayer at large. But yet did not all the sedes fall vnluckily. For some there was that fell vpon good earth, and whan it was sprong foorth brought, fruite an hundredfold double.
Whan the Lorde had thus muche sayed, [...] because he knewe that the woordes whiche he had spoken wer not perfectely vnderstanded of euery bodye: and yet willyng to haue them afterward beare wel in mynde the parable whiche directly concerned the welth of all creatures: he cryed with a loud voyce, saying: no that hath eares apte to heare the wysedome of the ghospel, leat him herken we [...] to the woordes whiche I haue nowe spoken. For they requyre to haue an hearer neyther grosse of capacitie and vnderstandyng, nor that wyl stande gaping and yeanyng whan he should geue eare as though he were more then halfe in [Page] slepe. And they apparteyne to euery one of you without excepcion. There bee some which lyke vnto dead images haue eares but not to heare me. They haue eares enough to serue them vnto Pharisaicall constitucions, towarde the doctrine of true godlinesse they are starcke deafe.
And the disciples whiche were nerest about Iesus, and moste familiar with hym, desired hym to declare the derke misterye of the parable. To whom thus he sayed: vnto you as vnto familiar frendes of household, it is geuen to know the misticall secretes of the kyngdome of God. The courtes of temporall kinges haue certain priuities belonging to thē, and matiers of counsail which are kept priuie from the multitude of the common people, and from all suche others as haue nothyng to do in the courte? the kyngdome of the ghospell also hath in lyke manier secrete priuities belonging to it, whiche many not without consideracion and good cause why be vttered to euery body at all auentures: but must so be sette forth as they maye be seen onely of them which are of house holde belonging to God almighties court, and vnto others it must be enwrapped and shadowed in derke parables, to the entente that suche as are vnwoorthie persones, whan they see it, maye not see it: and whan they heare it, maye not vnderstande it. And as for the parable this is the secrete menyng of it. The sower is the sonne of man, the grounde the herte of man, the seed is the woorde of the ghospell. It is not yearthly seed but heauenly, ne proceded from man: and therfore called the woorde of God. The sonne of man leaueth no place voyde,The sede is the word of God. but casteth his sede abrode euery where, but partely through the malice of Satan, and partely through the defaulte of man it happeneth that the commyng vp and growyng of it proueth well but in fewe.
For the seed that fell by the waye syde betokeneth them whiche after a light sorte and negligently or slugyshely do heare the woorde of God: and byanby or euer it can any thing settle in theyr myndes, commeth the deuil, and putting into them contrarie thoughtes, taketh out of theyr mynde all that they hearde, as one enuying at theyr welth, and with wicked suggestions doyng all the let he can that they maye not atteygne saluacion. For as the sonne of manne laboreth by all meanes possible to bryng sinners to saluacion: so doeth the other leaue nothyng vnattempted to drawe as many as euer he maye to damnaciō: he therefore immediately after the castyng foorth of the seed of the woorde euangelicall, flyghyng sodaynely to it, dooeth gather it vp ere it can cleue and sticke fast in the mynde: so that by this tyme it forceth nothyng at all to haue heard it. Furthermore the sede receyued in stonie grounde dooeth sygnifye them, whiche hearyng the woorde receiue it with ioye, and laye it vp in their mynde, so that lyke the freashe grene blades of late sowen corne newely shotte vp aboue grounde, they shewe some hope and tokens of godlynes of themselues [Page xc] in certain outward thinges. But forasmuch as the thing which they haue heard is not throughly impriented in them, nor hath not taken sure rootyng (as it wer) in the inmost affeccion of their hertes, they are for a litle time obedyently rewled after the word of god, but whan any bloustryng storme of euils dooeth arise, they quaille and forsake their good beginnyng. For an easie thyng it is in prosperitie to kepe the doctrine of the ghospel, but if thou haue not throughly sucked and conceiued an earnest affeccion & zele towardes true godlynesse: than at whatsoeuer tyme aduersitye requireth that same stout strength of an euangelicall hert: that same face of holynesse shewed for a tyme, doeth vanishe away.
Now the sede that fell emong thornes dooeth sygnifie them whiche after that they haue receiued the sede of Goddes woorde, beare away with them no frute of true godlynesse thereby, because that their affeccion towardes better liuyng is stifled and oppressed with cares of this world,And that whiche fell emong thornes &c. with ryches, and with the sensuall pleasures of this presēt life. But the sede that was cast vpon good yearth betokenethe them whiche with a sincere herte taking dilygent hede, and being void from all vaine affeccions dooe receiue the holsome worde, and lay it vp in their memorie, and cause it throughly to synke downe into the bottome of their affeccions, so that by no assaulte of euils thei can be remoued from the earnest exercise of godlynesse ons entered and begonne.
This parable therfore did Iesus vouchesalue to expounde to his disciples seuerally by themselues: partely because they should learne in other parables after lyke maner with a godly curiositie to serche out the derke menīg of them:No man whē he lighteth a candle couereth it wt a vessel &c, and partely that afterwarde whan due tyme and occasion should be, they myght preache openly to al creatures the same thing whiche they had at that tyme heard in secrete. For the vnderstandyng of holy doctrine is a cleare lyghte. And he that geueth parte of this lighte abrode to others, dooeth not geue it to the entent to haue it kepte hidden, but that it maye shewe lyghte abrode to many. For no man (saieth he) doth light a candell, & beeyng lighted dooeth couer the same with a vessell, ne setteth it vnder the table: but he fyrst setteth it on a candlesticke to the ende that suche personnes as come into the house may se light. For there is nothing deliuered vnto you now priuately or entrieked or wrapped in derke parables: but the same hereafter must be opened to the whole world,Take hede therfore howe y [...] heare. nor nothing is now so derke or so closely hydden frō the vnderstandyng of the vnlearned: but the same in processe of tyme shall be brought out by you, and shal bee sette forth to the knowlage of al creatures. Wherefore ye muste take euen verye speciall good heede, that ye with great carefulnes imprint in your mindes the thinges that ye now heare, so that nothyng fall out of your remembraunce or peryshe. He that greedily receyueth the vnderstandyng of the mistical doctrine of god, & diligently laieth the same vp in his heart as a treasure, declareth hymselfe worthy to haue mo thinges [Page] committed vnto his credite, forasmuche as he diligently kepeth that whiche is geuen vnto hym. For he that hath, shall haue more geuen hym, but whoso through his owne negligence, leseth the thyng that he once had, suche an one shall not onely haue no more geuen vnto him, but also euen that same whiche he semed to haue, shalbe taken away from him, because he so rechelesly kepte the euangelicall treasour, wherewithall how muche the rycher that one is, so muche the more doeth he couet to be still ferther and ferther enriched.
And concernyng suche lyke matters as these are, the lord Iesus put foorth many other parables vnto the people: all which euery one of them, he expoū ded seuerally vnto his disciples. And because the Lord would declare what a precious thyng the doctrine of the gospell is, and with how great diligēce and carefulnesse it ought bothe to be taughte and to be receiued:Than came to hym hys mother and his brethrē. it happened on a certain day, that while Iesus was teaching the people, his mother & his brethren came to the place beyng very desirous and faine to haue spokē with him about sum matter (whatsoeuer it was) concernynge theyr familye and houshold. And thei could not cum to him for ye thicke preasse of ye multitude, wherfore there was word geuē him by others, that his mother and his brethren stode at the dore, being desirous to speake with him. But Iesus to declare that the woorde of the ghospell is a more precious thyng,My mother and brethrē are these, which hear the word of God and do it. then that it ought to be broken of, or interrupted for any worldly affeccions, or for any care of householde buisynesse and affayres: made this aunswer to them that had geuen hym word of the matter: My mother (ꝙ he) and my brethren are they whiche heare the woord of god, and dooe it, geuyng therby a lesson, that carnall kynred ought not to be regarded or acknowelaged, so long or as oftē as any matters concernyng the soule health are in hand.
An other thyng moreouer also it was the Lordes wyll and pleasure by very true matters in dede, to teache vnto his discyples, howe that in al matters of trouble and busines by meanes wherof this world would in time to cum arise against the foreward procedynges of the gospell, they ought not to falle in any despaire of mynde, nor any of them trust in his own strength, but to depende and rest all on his helpe, and further that his help shal not faile vs in any perilles or daungers, at leastewyse, yf we want not faythfull trust in hym, and if we wyll with prayers, procedyng from the botome of our hert, call for his aide and succour. It so befell therfore on a certain daye, that Iesus whan he had taught the people all the daie long, entred into a bote with [Page xci] his disciples, and bid them make passage ouer vnto the other side, the tyme now drawyng well toward nyghte. And as they were sailling, Iesus fell a slepe. And in the meane season there sodainly arose a piere of wind, & so troubled the water, that by reason of the waues cumming fast ouer into the ship, the disciples were in ieopardye. And beyng sore afrayed, they went vnto Iesus, and reised him out of his slepe, saiyng: Maister thou slepest, and we perishe. But Iesus arisyng vp, rebuked the wynde, and the roughnesse of the water, and bid it to be still. And immediatelye bothe elementes, that is to wete, bothe the aier and the water acknowlaged their Lorde. And at his cō maundement immediatly folowed a great caulmnesse and stilnesse of theim bothe. And this beyng doen, he turned to his disciples, and chidyng them for that they had been so sore afrayed in his presēce, seeing that thei had hard hym so often teach that nothing should hurt thē, at least waies, if thei would kepe a stedfast and a continuall faith and truste towarde him, thus he sayed: Where is now becū that same faithfull truste of yours that ye shoulde haue in me? truely the defaulte therof was the thyng that reised vp all this troublous blousteryng. Upon this, all the coumpanie that were carryed in the ship, whan they sawe the whole tempest soodainly quieted in a momēt at the onely voice of his rebukyng, and seing in him certain manifest tokens of sum thyng aboue the coumpace of mans reache: they were takē both with a feare and also with a great woundrying at hym, in so muche that they saied: what a man is thissame? for he dooeth not onely commaunde and charge spyrites to goe out of men, but also hath rewle and commaundemente ouer the dead and deaffe elementes, the sea, & the windes, and they obey his commaundemētes. So often therefore as it shall fortune vs also to bee in ieopardy, so often as Iesus slepeth in our mides, let vs with godly desires plucke him by ye sleue, let vs with our continual praiers awake him, and reise him: & immediately shall the tempeste bee tourned into caulmnesse. Ambicion is an euyll winde: wrathfulnesse and hatred are perillous wheorlewyndes: naughty & corrupt desires bee horrible waues and sourges: yea and readye to ouerwhelme the barge of our minde, and to turne it vpsidedoune. But the lord is to be reised out of his slepe, that he may commaunde and rewle these mocions, & streight waies shall all the tempeste ceasse.
[Page]So the water beeyng all made caulme and still again, they saylled into the lande of the Gaderenites, whiche is right ouer against Galilee, a part of the neather or lower Arabie.There met with hym a certayne man which had a deuill long tyme. And whan he was cum foorth of the shippe to land, there mette him a certayn man, which had been now a great long season possessed and vexed of an outragious cruell spirite: in so muche, that neyther he could be kept couered with any clothes, nor yet with any ropes or chaines be kept at home within dores: but he went wandryng about in the graues of dead folkes, and oftentymes woulde he out of them flye vpon suche as passed by on the way. This man rennyng forth at the noise of strangers arriuing there, sawe Iesus, not withoute a good turne and benefite for his part. For Iesus takyng pitie and compassion on the manne, commaunded the wicked spirite to departe out of him. And the partie that was possessed of ye deuil fel downe at the knees of Iesus. For a certain priuie power of the vertue of his godhed, had drawen the partie vnto him. But the vncleane spirite made an houge roring out, through ye mouth of the miserable selie creature, & sayd: O Iesus the sonne of the most high god in heauē, what haue I to do with thee? I beseche thee do not torment me.He fell downe before him. &c For the cōmaundement of ye lord wrought strongly vpon hym to leaue the manne whom he had by a long space vexed. Many tymes and ofte would this wicked spirite cease on the man, & woulde after so manifold pieteous sortes moste cruelly tormente, and vexe him, that breakyng all his fetters, his chaines, and al thinges that he was boūd withall, he should bee driuen and feased of the deuill into desert places. Wherfore the sayed spirite was yll wyllyng and loth to leaue his olde habitacion. Yea and moreouer full sore was he afeard [...]este the day had been now cum, in whiche they should bee adiudged to euerlastyng payne and torment of helle, there to be eternally punished for all the euil & woe which here in this world they torment and plague men withal. So than it was not repentaunce of his euill doynges that enforced him to these praiers, but feare of punishemente. But Iesus to the ende that the greatnes of the miracle should bee the better knowen to all folkes, demaunded of the wicked spirite what was his name. He aūswered, a legiō (mening by this souldierly word perteinīg to warfare, that the manne was possessed not of one deuill alone, but of an immunerable multitude of deuils) for there is no one great sinne without a great ambushmente of vyces together in a clouster. But there is no sickenesse of the mynde so greuous, there is none so great a multitude of great offēces, but it geueth place and departeth at the commaundemente of Iesus. And all these deuyls beyng now in feare therof, praied Iesus that in case it could not bee auoyded but that thei must nedes be cast out of that mā which thei were in, yet at least wyse they myght not be commaunded to go doune into the depe pitte of hell whiche place they know to be ordeined for them at the last day of iudgemēt.There was an heard of swyne, &c. And not ferre from thesame place, vpon a certain hill whiche lay harde by, in maner directly aboue thesame water, there was a greate heard of swyne feedyng at their pasture: so that euen by that very point we may perceyue that ye said countrey was heathen, and wholy geuen to al vngodlines. For ye Iewes by their lawe did not, ne might eate no swynes fleshe.
And the deuils made request that by the sufferaunce of the lorde they myght haue libertie to flitte out of the man into the said hogges: so great a desyre & iuste had the wicked spirites to doe hurt and mischiefe. And Iesus to make ye [Page xcii] thyng bothe the more euident, and also the more terrible, suffred them to haue their desire. And immediately the deiuils leaft the man, & wēt into the hogges, and streyght waies was al the whole hearde carried hedlong in a furious rage as fast as they might driue into the poole, and were there drowned stone dead. As soone as the swyneheardes sawe this, they were sore afrayed, and went thei [...] waies thence as fast as thei might renne, into the tounes and villages to beare tydynges al about what was happened. The inhabitauntes of the countreye scarcely beleuyng the tale that the swyneheardes tolde: went foorth to see the prouffe and tokens of that so vncredible a matier. And cumming to the place, they see the hearde to be now peryshed and loste, whiche a litle before was an hearde of a mighty great multitude. And the man also whiche tyll that tyme was possessed of many deiuils, and for his notable mischiefe that he did in the countrey was well knowen vnto euery body: hym they fynde now all quiet and pacient, and of whole mynde, wearyng clothes on his bodie, and sitting at the fete of Iesus. For of an harbourer of deiuils was he sodaynly made a disciple, and scholar of Iesus. And whereas to fore he was tumbled and dryuen by wicked spirites to all kyndes of mischief, now by the ientyll and meke spirite of the most merciful lorde, he is in framyng to all earnest and deuout exercise of godlynesse. Ferthermore they whiche had been there present and hadde with theyr owne iyes seen the mā before possessed of deiuils,And they found the mā, sitting at the feete of Iesus. and had heard that there was a legion, that is to saye, a great noumbre of deiuils in him, and nowe sawe hym in suche a litle while made perfectly whole, they reported to ye residue of the people what had befallen. Wherupon a certayne feare came vpon them all, where as they should rather haue glorified god, and louingly enbraced the power of him who had restored health to a most miserable creature, beyng otherwise past all hope of recouerie. They would fayne therfore haue had Iesus goen, as people dreding his power, but not knowyng his goodnesse: and they be more moued with the losse of theyr cattel, then with the health of the man restored again. Yet durste thei not be bolde to banishe or driue him out of their region: but the Gerasens ientilly desyre and praye him in the name of all the whole countreye to departe out of theyr coastes, so great feare had taken and possessed them all.
And Iesus, because he woulde not caste an holy thing emong dogges, returned agayne to his shippe. But the partie whiche was deliuered from deuils, desyred Iesus that he might continue in his coumpaignye and awayte on hym, seeyng that he was bound vnto hym alone and to none other for receiuing his health. But Iesus woulde not suffre it but sayed vnto hym: returne to thine owne house, to the ende that by thyne owne relacion, and by sight of thee, all folkes maye certaynely knowe what thou were afore, and what thou arte now, through the benefite of God.And shewe what thi [...]ges soeuer god hath doen for [...] Thy countreymen refuse to haue me come and be emong them: yet bee thou at the leastewyse a wytnesse emong them what ill frendes they haue been to themselues in castyng me out of theyr region. The man obeyed the lordes biddinges, and goyng into Decapolis and throughout euery citie, he declared and talked in all coumpaynies that he came emongst, what great and high benefites he had receyued at the handes of Iesus. And [Page] [...] [Page xcii] [...] [Page] thissame was yet some manier of entreaunce, and fyrst settyng foorth of preachyng the gospel emong folkes beyng grosse and wieked and veraye well to be resembled to those swyne, into whiche the deuils did flitte whan they lefte the man. Neyther was the open publyshyng of this man, whom the sayed deiuils had to fore possessed, altogether in vayne. For many did beleue and meruayl at the thyng. And certes by this exaumple or figure, did the lorde Iesus geue a lesson to vs that the grace of the ghospell ought to be profered to euery bodye, bee they neuer so wieked, but yet notwithstandyng that thesame is not to bee thrust in theyr lappes beeyng vnwillyng to receyue it, and also refusyng it. But agayne on the other syde they muste be so leafte and forsaken, that some sparke of true godlynesse be lefte emongst thē, whiche one daye in tyme to come maye by occasion appere and sparcle vp.
Iesus therfore went backe agayne by shippe into Galilee, from whence he had come, where he was now greatly spokē of, and wondreful in euery mānes mouth, & at his returnyng a great multitude of men receiued him which with great missyng of him did looke for his returne from ye Gerasenes. And beholde eftsons an occasion whiche mighte declare aswell howe readye Iesus was to helpe euery body, bothe ryche and poore, good and bad, as also how muche behinde they were in beleuyng and trustyng of God, which emong the Iewes semed to be chiefe pillours of religion, then those whiche emong the inferiour people were accoumpted moste vile and abiect. For one of the chiefe of the Synagogue called Iairus came to Iesus, & this Iairus had a daughter, within a litle ouer or vnder, about the age of twelue yeares, and she was euen nowe in dying. He fell downe therfore at the feete of Iesus, desyryng that he woulde vouchesalue to come home to his house and to helpe his daughter whiche euen at that present laye in dying. After suche a like sorte is the phisician wont to be called in a tyme of vrgēt nede: Come proue what thou canst doe: howe muche more full was the feithfull truste and beliefe of the Centurion, whiche sayed yt it was no nede of his bodely presence, but that Iesus was hable with a mere woorde of his mouthe, to helpe and to heale whom him lusteth? Iesus folowed the desire of Iairus and made haste towardes his house.
And loe in his goyng on the waye thitherwarde, by reason that the throng of people wexed thicke about him on euery syde, (so great was the desyre of euery bodye bothe to heare him & to see him) Iesus was in manier borne downe emong them. And euen emongst the thickest of the people, there hadde wroong [Page xciii] and thrust in emongst them a certain in woman which had been sicke by the spare of twelue yeares of the bloudy flixe, a disease lothely and muche to be abhorred. And for loue of health, she hadde bestowed all her substaunce vpon phisicians: whiche from time to tyme fed her forth with fayre promises of easing her paine▪ howbeit they holpe her nothyng at all, but cast her into another disease of pouertie, more then she had afore. There this good wise womā beyng destitute of all mannes helpe, tooke her refuge vnto goddes helpe, conceyuyng a meruaylous truste in Iesus, that if she might touche any parte of hym, or any thyng about him, she should be healed. Notwithstandyng muche ashamed she was to come forth before hym, and to discouer her foule disease that was to be a shamed of. But willing as it were by preu [...]e stealth to geat from him the benefite of her health, she crepte and gotte to hym behynde his backe and touched the vtmoste skirt of his garment, whiche with the throng of the people was drawen this waye and that waye. And immediately she perceiued her disease to be gon, and the bloudie flixe to be clene stopped. And verayly Iesus nothyng enuyed the sycke woman that had her health, but willyng to shewe vnto the rewler of the synagogue and to the other Iewes a paterne of perfect feyth,I perceyue that vertue is gone out of me. sayed: Who hath touched me? Whan others that went nexte vnto hym sayed that they had not touched hym: Peter and the other disciples whiche were nexte vnto Iesus neuer from his heles, saied: Maister, a thicke presse and throng of people doeth on euery side come vpon the, and thrust thee, and as thoughe there wer but two or three here, doest thou aske who hath touched thee? But Iesus geuyng a by woord that his speakyng was of no common manier of touching, as his disciples did mene, aunswered: some bodie hath touched me, not after the common facion of touchyng one another in goyng, but otherwyse. He knoweth it himselfe whosoeuer it be: for I at the touching felte a certayne vertue procede forth from me vnto the partie that touched me.The [...]ei [...] hath saued the. Whan no bodie made aunswer, and Iesus cast his iyes aboute all the coumpaynie, as thoughe he soughte who it was, that would priuily haue stolen this benefite, the woman knowing that what she had doen halfe by stealth, was not vnknowen to Iesus, came foorth before him with great feare: and fallyng down at his feete confessed before all the people, bothe for what cause she had touched hym, and also howe she was immediately healed of her disease, whereof she had been sore sicke whole twelue yeares space the physicians takyng great labour about her in vayne. The moste mercifull Lorde droue her parforce to this confession: not to shame the woman by detectyng her, but to declare vnto the Iewes how muche and howe great a thyng it is, that an assured feith maye doe. But Iesus comfortyng the woman beyng now in feare, and lookyng for no lesse then a great rebuke for hir presumption, sayed: daughter thy feith hath deserued to haue thy health geuen thee: goe in peace, and this my benefyte bee with the for euer: with this saying he touched and nipped the pharisees and Scribes, who put more hope in their owne workes, then in the goodnesse of God.
The lorde Iesus had not yet ended speakyng these woordes, whan one of the mayster of the Synagogues house came rennyng and sayed: Sir neuer trouble ne disease ye the Lorde any fe [...]ther, who is now lyke to come in vayne, for thy daughter is already dead: The felow that brought this worde thought ne had no greater ne higher opinion or beliefe of Iesus, then of some other especiall good phisician, who coulde haue holpen her beeyng sicke, and alyue: but to reyse her agayn beeyng dead, that were he by no meanes hable to dooe. Whan Iesus sawe Iairus deadly astouned and amased at this newes, he conforted hym saying: be not afrayed: onely haue thou a feithfull beliefe, and the gierle shalbe safe.
Whan they were come to the Maister of the Sinagogues house, Iesus woulde not suffre any moe of the multitude to goe in at the doores with hym, but Peter,Beleu [...] only and she shal be made whole. Iames, and Iohn, and with them also the father and mother of the gierle. Whan he came in, he found the house all full of mourning, For the dead mayden was wept for and bewayled of all her frendes and kinsfolkes: whiche dewtie and office of mournyng is commonlye dooen to the great ryche folkes at theyr deathes for a pryde and honour, more then for any sorowe. For they do make and appoynte certayne for the nonce to make lamentacion, to syng doulfull songes of mourning, and to shewe an outwarde countenaunce of sorow by wepyng and wryngyng of theyr handes, and beatyng or tearyng themselues. All this pompe and vayne shewe did Iesus refreigne and forbid, saying: make none of you no wepyng: for the mayden is not deade, but she slepeth. And they had hym in derision for his so saying:Wepe not &c. because they knewe certaynely that she was dead in dede. Than Iesus entreyng with a veraye fewe persones into the Inner chambre where the dead corpse of the mayden laye, he toke her by the hande, muche like as though he should but awake her out of her [...]lepe, saying with a good loude voyce: mayden arise. And what folowed? No creature a liue doeth more lightlier awake from slepe at the voyce of any that calleth him vp, then this mayden arose agayne from death to lyfe as soone as Iesus spake vnto her. For not onely her soule and lyfe retourned agayne into the tabernacle of hir body, from whens it had tofore departed: but also she arose vp, and walked about the house as mery and lustie as euer she was before. And Iesus to thentent that it shoulde bee a more certayne and euident declaracion of life perfectely restored vnto hir, wylled meat to be geuen vnto hir, whiche thyng whan the father and mother of the gierle saw,And h [...] commaūd [...]d to g [...]u [...] h [...]r m [...]ate. they wer greatly astouned. And Iesus gaue them a great charge, that they shoulde make no wordes to no creature of the thyng that had happened as though he had been veray fayne that this miracle shoulde bee knowen but to a fewe, partelye to teache vs, that we ought not to hunte for the glory and prayse of our well dooynges at the handes of men, and partely to signifie by this figure and exaumple, that in light faultes a rebuke secretely geuen may be sufficient. For the gierle beeing deade dooeth betoken a man throughe weakenesse and frailtie fallen into syn. The deathe was yet freashe, the corpse had not come abrode into open fight. Therfore the multitude beeing shut without doores, the matier was al ended, and but a fewe persons made priuie vnto it. But happie and blissed are they, whome Iesus doeth so vouchesalue to take by the hande.
The .ix. Chapter.
ANd hitherto did Iesus execute and administre the office of preachyng the ghospell in his owne persone, framyng by all the meane space, and traynyng his twelue apostles many soondrye wayes, as men that should after the receiuing of the holy ghoste, succede him in tyme to come in the office of preachyng. And for yt ve [...]aie cause it was, that he would in any wyse haue them continuall witnesses of his actes and preachyng. But to the entent that in the meane season they themselues also might shewe some paterne and saumple of themselues towardes the executing of so great an office, and euen the lord beyng yet alyue they might assaye and proue how well they coulde dooe: he called them euery one together into one place,And gaue thē power and autoritie ouer all deuils. for a lesson and token that there ought to bee no discorde ne disagreyng emong them in theyr preachyng. And to thentente that the preachyng of suche poore meane felowes and vnlearned persones shoulde not vttrely altogether lacke autoritie: he gaue vnto them moreouer the vertue and power to cast out all kynde of deuils, and to heale al kynde of diseases. For it was mete that they whiche shoulde preache the kyngdome of God, should haue power ouer wicked deuils, the enemies of god: and also that suche as shoulde be preachers of that doctrine whiche healed al diseases of the mind, should not lacke vertue to heale all manier diseases of the bodye: yea and ferthermore conuenient it was▪ that the people should be allured and woonne to the profession of the ghospell, by good turnes and benefites, rather then by thynges of terrour. Accordyng to the exaumple (sayeth he) that my selfe haue geuen you, see that you gladly and freely vse your power to the heal [...]yng of al peoples diseases and miseries: see that ye corrupte not the synceritie and purenesse of preachyng the ghospell, by any suspicion of dooyng it for aduauntage and lucre. Than appoynted he vnto them in playne wordes what it was that they ought to teache. For he gaue them in commission no suche thyng, as to teache the ceremonies of the lawe, whiche shoulde with in a short tyme be abolished: not to teache blynde constitucions of men, as the Scribes and Pharises vsed to teache, when they go rounde about bothe the sea and the lande to make one selie proselite, or nouice of their secte: But he gaue them in commaū demente to teache that the kyngdome of God was at hande. Which kyngdom of God, did not now consist in outwarde thynges to bee dooen with the bodye, but in spirite and vertue. And thus muche to preache vnto the rude ignoraunt people, was for that present tyme at the begynnyng sufficient for preparyng of mennes hertes vnto an higher doctrine. And for because the carefulnesse of thynges necessarie for the sustentacion of the bodye should by no meanes lette them from the buisinesse of the ghosphell, he sayed vnto them: Carrye no kynde [Page] [...] [Page xciiii] [...] [Page] of baggage aboute you on the waye▪ neither staffe to defende you withall, ne scrippe to kepe your meate in for store, ne purse wherein to putte any money for expenses,Take nothīg to your iourney, nether sta [...], nor scrip. or charges necessarie, no nor twoo coates: for bee ye well assured, that ye shall not any where lacke any one of all these thynges, yf ye shall with pure hertes according to the tenour of my commaundement, diligently prouide and labour that the ghospell go forwarde and dayly encrease. For euery where shal there be, whose voluntary ientilnesse & liberalitie shal geue as muche as for you beeyng men that lyue from hande to mouthe, and can bee content with a litell, maye at all tymes be sufficient. Neither shall ye haue any cause to be pe [...]sife or carefull,And what soeuer house ye entre into [...] & where or how to bee enterteined for lodgeyng or harbour: for wheresoeuer ye can knowe of any that are woorthie and mete for the kyngdome of god, turne ye into theyr houses, and there continue at soiourne, leste yf ye should euery other whyle bee flyttyng from one house to another, ye maye seme to haue dooen it for sekyng of deyntie fare. But beeyng content with suche chere as ye shall there fynde, tarie ye so long in the houses of thesame persones, vntill the good procedyng and encrease of the ghospell shall aduertise you to go forward to another place: but if it shall any where so happen, that no bodye will receiue you into theyr house, yet acknowlage and remembre the woorthynesse and dignitie of your office, and bee not ouer earnest to thrust into their lappes whether they will or no, the thyng, which euery creature ought moste specially to craue: but streightwayes forsake ye that same citie, beeyng so ferre from takyng any kynde of commoditie by suche persones, as wilfully reiecte your preachyng, that ye shake of and caste backe agayne vnto them, yea euen the veraye duste that maye happily chaunce to haue stycked on your feet: playnly testifying and protesting vnto them, that ye haue frely preached the kyngdome of God vnto them, and that they haue made themselfes vnworthie of so great a gifte freely profered vnto them.And they departed. Whan Iesus had with these and many other woordes mo enstructed and armed his Apostles, foorth they went twoo and twoo together: and goyng round about to euery towne and village, they preached euerywhere that the kyngdome of God was come. And whersoeuer they found any menne possessed with deuils, or sicke, or in daungier of any other impediment of the bodye, they healed them in the name of Iesus. And this was the firste rudimente and entreaunce of the Apostles preachyng.
By reason of these thynges the name of Iesus was so bruited abrode and made so famous, that the reporte of all his workynges and doynges came euē to the eares of Herode the Tetrarche. For whereas he knewe not Iesus, and heard sate that a certain man there was who at the byddyng of his word could and did cast out deiuils, did put awaye diseases, did restore the lame, and suche as were taken and had their sinowes shrounken, did make clene the lepres, did rayse vp the dead to life agayn: he was in great doubte and wonderously troubled in his mynde, what man this might be so sodaynly sprong vp.
Some boasted abrode that Iesus was Iohn, whom Herode a litle tofore had flayne, and the same Iohn to haue returned to lyfe agayne, and therefore beyng [Page xcv] now as it were made halfe a God, to bee wexed mightye in dooyng of suche great miracles. Others said, that he was Helias, whom beeyng taken vp in a fiery chariot, the Iewes did loke for that he should cum agayn, accordyng to the prophecie of Malachias. Agayne sum supposed he was sum other of the olde Prophetes, the memorie of whiche Prophetes was high and holy, and was had in great reuerence among the Iewes.Ihō haue I beheaded. Howbeit Herode fearing on his owne behalf yf Iohn were reuiued again whom he had put to death, & reckening it a thing vncredible, yt a man once dead, should be returned again to life, saied: As for Iohn I mine own self haue caused to be beheaded, who beyng dispatched & rid out of the world, I thought there had none been left a liue which would haue enterprised to do any suche great matters. And what felow is this of whō I heare much greater thinges thē euer Iohn wrought? And hereupō he earnestly sought sum occasiō to haue a sight of him, not to be made better thereby, but to satisfie his own curiositie to knowe all thynges, orels in case he should so thinke good, to do euen thatsame by him that he had doen by Iohn afore. But Iesus forasmuche as he knew Herodes mynd welinough, would not cum where to be seen of him. For he was not cum for any such purpose to fede or delite the iyes of wicked princes with his miracles, but to bring the simple poore folkes to helth: nor to be beheaded did not like him, who had predestinate vnto himself the high exalted standard of ye crosse. ‘The texte. And the Apostles returned, and tolde him al that they had doen. And he toke them, and went aside into a solitary place, high vnto the citie called Bethsaida, whiche whan the people knew, they folowed him. And he receiued them, and spake vnto them of the kingdom of god, and healed them that had nede to be healed.’ After this the twelue returned home again vnto Iesus, with greate cherefulnes, declaring how the preaching of the gospell had very well prospered, and how great miracles euen thei also had doen in his name. But Iesus called them backe vnto sobrenesse and humilitie, teachyng that they shoulde not wexe any thyng the more haulte, ne take any thing the more highly vpō theim for the prosperous successe of any such maner thīges. For he enfourmed thē that miracles are wrought and doen through the power of god & not of men, and thesame oftentimes to be shewed foorth by other men, then suche as are predestinate to euerlastyng life: and that onely the godlynesse of mynd doeth make a man blessed, whether he haue ye power to worke miracles, accordyng as the tyme requireth, orels haue it not. Iesus therfore of purpose to teache them by the dede selfe, and by the liuely practysyng of the verye thyng, after what sort they ought to fede the multitude with the foode of Gods word & of the ghospell whiche they had learned of him, he went aside with them oute of the cumpany into a desert place, where thei might repose thēselfes awhile after ye labour of their iourney. For in that place there was so great a resorte of people about them, that they could haue no maner tyme of respite, no not so muche as to eate their meate. He had them away therefore into a solitarye place hard by a citie of Galile called Bethsaida, whiche was the natiue coū trey of Peter, Andrewe, and Philip all thre, and doubtelesse this departyng aside into a place solitary, was not bestowed vpon fond sensual pleasures or on slepe, but vpon a quietnes to pray and to geue thākes to God. For of such sorte ought the pastyme and relaxacion of suche men as are folowers of the [Page] Apostles to be. But assone as it was spred abrode by the bruite of ye people, whither Iesus had conueyed hymselfe to be solitary: an innumerable multitude of people gatheryng together in clousters on euery side,And he receiued thē. went after him into wyldernesse. Than Iesus seeing the gredy desires of them, came out of the solitarie places that he had gon to for to repose hymselfe, and so littell mynde had he to putte them away from hym, that he went of his own accord to mete them, teachyng his disciples therby this lesson also that after a little shorte tyme of reposyng thēselues they ought euen anon eftsones to returne from restyng,And spake vnto thē of the kingdōe of god. vnto the office of preaching the ghospell. Whan Iesus was cum foorth, and sawe the infinite multitude or menne, women and chyldren, that had cū so great a iourney on foote out of diuerse places into deserte, as shepe wandryng hither and thyther, for lacke of a shepeheard, beeyng moued with pitie and compassion, he first fed their soules speakyng vnto them many thinges of the kingdome of god: than did he heale them whiche were holden with great diseases and other maladies of the body.
While these thinges were in doyng, the daye began to drawe towardes an ende. And the apostles consyderyng the multitude to be infinite, & the euē [...]ide to drawe nere, the place to bee ferre from any towne or village, and that they had no vytayles there: they put Iesus a litell in remembraunce, saiyng: Leat goe the people in season, that goyng into the next litell townes and villages here about, they may geat themselues meate: for this is a desert place where is no meate to be gotten. And Iesus to shewe that they whiche with all their harte applyed the doctrine of the gospel, should be so prouided for, that they should neuer lacke meate, and also minding that the miracle whiche he entended there and than to shewe, should be very euident, he aūswered his disciples: they nede not for this purpose to depart hens into any townes or villages: but rather geue ye them meate your selues: shewyng vnto theim by thesame by woorde, that this thyng also dooeth otherwhyles appertaine to the duetie of one that supplieth an Apostles roume to relieue the necessitye of their flocke with part of their owne substaunce, be it neuer so small. And the Apostles at this tyme lacked no good will,We haue no mo but fiue loaues and two fyshes. but sory men they were that thei lacked habilitie. And therfore thei aūswer in this maner: we haue not a bytte of meat in the world, more thē fiue loaues and two fishes: And this prouision will scarcely be enough for vs, as fewe as we be for oure supper, excepte percase it bee thy pleasure that we shall gooe into the nexte tounes and villages here aboute to bye meate, asmuche as may serue so great a multitude as here be. But therunto had we nede to haue a good summe of money, wheras we haue but right small store of money among vs all.
[Page xcvi]For there wer almost the full noumbre of fyue thousand men. Then sayed Iesus: Cause ye them to sitte downe by compaynies, and so to deuide themselues that they sitte by fiftie and fiftie in a compaynye.And they were about fiue thousand men. For so dooe they that make a feaste of a great noumbre, vse to appoynte a determinate noumbre of persones and messes to euery table, that the butlers and other seruitours maie knowe how muche to appoynte and prepare for the same. The Apostles although they sawe no prouision toward, yet at the lordes commaundement, thei bydde the people to sit down by compaynies as afore is sayed, euen as though meate shoulde immediately be sette afore them. The people also on the other syde euen with lyke playnesse doe as they are bidden. Iesus therfore a manne of a newe and a straunge facion to bee a feaster of geastes, toke the fyue loaues and twoo fishes, and liftyng vp his iyes streight to heauen, he firste halowed them with luckie woordes of multiplying, and than he brake thesame, and delyuered it by piece meale vnto his disciples,And h [...] toke the fiue loaues and blissed them. to set before the people. They were euery one refreashed with as muche as they woulde eate, and so ferre they wer from lackyng any thyng, that whan euery body was satisfied with the largest, there were twelue baskettes ful of broken meate gathered by the handes of the disciples. And in this matier too, there lyeth hidden a figurate representacion of a more secrete doctrine. The Apostles had prouision of viaundrie, but it is suche as belongeth to Iesus. This viaundrie lyke as it is of lyght pryce and course geare for poore folkes eatyng, so is it but litle in quantitie. For the doctrine of Moses is manyfolde: and the philosophiers learnyng is of soondrie manier sortes of matiers and ful of plenteous stuffe: but the worde of the ghospell is playne homely geare, and short, and yet suche as maie suffise for the soules of all nacions to be refreashed, in case it be deliuered and receyued as it ought to bee. To men of the apostles profession is the worde committed, wherewith soules are made fatte: but thesame woorde doe they not sette afore the people to fede on, except it be firste consecrated and broken of Christe. For than and neuer els is it the true fruite of preachyng the ghospell, if the teacher dooe not presumpteouslye vsurpe to hymselfe the gift of learnyng whiche he hath as a thyng commytted to his credite, ne vndiscretely or misaduisedly shewe foorth the same as thoughe it were of his owne: but yelde it vnto Christe to bee made holy of him. Otherwyse all in vain shall the teachers labour bee when he preacheth, onlesse Iesus shall firste haue blissed the woorde, onlesse he shall haue broken it, onlesse he shal with his own handes deliuer it to be distributed to the people. For piththye and effectuall it is whatsoeuer procedeth out of hys holy handes, he only it is, that fedeth, that refresheth, that maketh full: bishops are nothing els but ministers and distributoures of an other mannes liberalitie. The people all the while sitteth down in coumpanies vpon the ground nothyng stickyng or doubtyng, nothyng murmuryng or repinyng, whereby is signified, that in the faithfull congregacion of Christes churche, there oughte to be sobre humilitie, and plain faithfull truste of the heart in god, without any doublenesse, and that all discorde and sedicious vproare ought to be away. Cō sider me ferthermore this mysterie too. The Lorde Iesus firste of all thynges taught and healed the people, and than fedde them afterward.
The woorde of God also is the heauenly meate of the soule. But sum porcion hereof is not denayed to the vngodly and to the newely entered or instructed in the faythe. For it is the medicine of mennes soules, and the refeccion of [Page] the weake. For holsome doctrine worketh the like effect in the soules of sinners that Iesus with his worde and his touchyng did in diseases of the body. But there is a mistical bread whiche is not geuen but to persones now already wel taught, and also throughly healed. Thesame forsouth is that heauenly breade of the lordes body, which is not geuē to those that are not yet through baptisme receyued into the body of the churche and congregacion: ne vnto suche, whose mynde and soule is holden with some grieuous cryme, as it wer with a mortall sickenesse. And that same meate of the priuie hidden wysedome of God, (which Paule the Apostle dyd not shewe foorth but emong the perfect,) is not to be vttered vnto all persones at auenture.
Now because the lorde had so tempered all his sayinges and dooynges, that some whiles he would shewe forth tokēs of his godly power, and another tyme he would manifestely shew the veritie of his humayn nature: the opiniōs of men concernyng hym dyd muche varie. But because it was requisite that emong them, by whom he had appoynted to renewe the world, there should bee one vniforme profession perfectly agreyng in it selfe concernyng hym:Who saye y• people that I am? at a time whan he was in his prayer solitarie with his disciples, he demaunded of them what opinion the people had of hym, or whom they sayed that he was. The disciples aunswere: some suppose thee to bee Iohn the Baptiste reuiued agayn: some saye that thou arte Helias, of whom the Iewes thynke that he shall come agayne before that Messias shall come: and some others beleue the to be some one man of the olde Prophetes called to lyfe agayn. Than sayed Iesus. As for the people, they are inconstaunt and waueryng as they are woont to be. But ye that knowe me nerer and familiarly, who dooeye saye that I am? There Petur beeyng more ardent and fyerie then the residue,Simon Peter aunswered and saied: thou art the Christe of God. &c made aunswere in the name of them al: we know thee to be Messias, whom God hath enoynted with all heauenly gyftes of grace: And this theyr right profession Iesus in dede alloweth well, but yet he geueth them a great charge, that they shoulde make no woordes to no creature, what opinion they were of. For he sayed the tyme of openyng that misterie in the open face of all the worlde was not yet come, and that the sacrifice of his death muste firste bee executed and accomplished, and that he was appoynted to come to the glorie of that name, by many kyndes of despite and reproche. For the sonne of man, sayeth he, muste abyde muche woe, and must bee reproued of thelders, and of the Scribes, and of the chiefe of the priestes, yea and at length bee slaine too, and aryse agayne from death to lyfe the third daie. Ye muste therfore beware, leste the glorye euen of this name if it should now at this present be preached, should not fynd feyth to be credited, because of the affliccion and death of the bodye, and so might be a let to my death. ‘The texte. ¶And he sayed vnto them all: If any man wyll come after me, leat hym denye hymselfe, and take vp his crosse dayly, and folow me. For whosoeuer wyll saue his lyfe shall loose it. [Page xcvii] But whosoeuer dooeth lose his life for my sake, the same shall saue it. For what auauntageth it a man, if he winne the whole worlde, and lose himselfe, or runne in damage of himselfe. For whoso is ashamed of me and of my woordes: of him shall the soonne of manne be ashamed, when he cometh in his maiestie, and in the maiestie of his father, and of the holye Aungels. I tell you of a trueth: There be some standing here, which shall not [...]ast of death; till they see the kyngdome of God.’ Than where Petur at the mencionyng of deathe trembled and quaked for veraye feare, and aduised Christe to some other better waies then so, whan Iesus had putte hym to silence, he begoonne to exorte his other disciples also to the folowyng of his deathe, saiyng: Thus hathe it pleased my father: by thys waye muste I come to glorye. And whoso wyll bee a disciple of myne, yf he gladly desyre to bee partaker of my blisfulnesse, he muste of necessitye bee a folower of my deathe afore. It is not enoughe to goe folowyng me on fote at my hel [...]s where I goe: he muste folowe me in deedes, or els will I not acknowelage hym for a disciple. For whosoeuer shall come to the office of preachyng the ghospell, must denye hymselfe altogether, and muste renounce all the cares of this worlde for euer, rychesse, pleasures, promocions, kyns [...]olkes, affeccions, yea and lyfe it selfe also, and muste euery daye take his crosse on hys backe, hauing his mynde euermore readye vnto all suche thynges, as ye see that I abyde and endure. I wyll goe before you as the maister: leat hym come after whosoeuer shall bee mynded to bee a disciple. Neyther is there anye cause why ye shoulde feare to bee slayne. For so to peryshe, is to bee preserued. For whosoeuer shall lose his lyfe for my sake, thesame hath set his lyfe in perfeicte safetye: and on the contrary side: whosoeuer stertyng backe or shrynking away from the buisy charge of the ghospel, shall haue a mynde to saue the lyfe of hys bodye, thesame shal lose the life of his soule, which alone and none but that is to bee reckened the true lyfe: and for the preseruyng of this lyfe, it is the parte of a wise man gladlye to take the losse of all other thynges in the worlde. For what shall it auayle a manne, yf he wynne all that euer this worlde hath woorthye to bee desired, whan he hath loste hys owne selfe? whan the mannes selfe dyeth those thynges also that he had gotten are perished and gone with hym. And he perisheth altogether in dede, whoso hath loste euerlastyng lyfe. Leate no disciple of myne thinke shame to suffre such thynges whiche I my selfe shall suffre. Leate hym not bee ashamed to professe my doctryne afore all the worlde. For whosoeuer shall bee ashamed of me and my woordes before men as one offended and slaundred with the worldly shame of the crosse: of suche an one shall the sonne of man agayne bee ashamed, whan after the laiyng downe of the infirmitie of the fleashe, he shal come at the secoūd time shewyng foorth vnto the whole vniuersall worlde the maiestye of hymselfe, of his father, and of hys holy aungelles. And doubte ye nothing that the thing that I saye, shall one day come to passe. For this I affirme vnto you for a matter of assured trueth. Some there bee here emong you standyng by, whiche shall not departe out of this life, but that they shal fyrst in some parte se the maiestye of the kyngdome of god. The thyng that nowe lyeth hidden, shall one daye in tyme to come be made open and manifeste vnto all creatures.
Than Iesus to perfourme the promysse whiche he had nowe made, dyd about theight day after these woordes speaking, choose out three of his .xii. Apostles, that is to we [...]e, Petur, Iames, and Iohn, and according to his accustomed woont, he gotte hym vp to a mountaine, there to praye. And as he was in prayyng, his face was soodaynly chaunged into an other lykenes replete with maiestie and glorye, and his garmentes shone as white as any snowe. There were seene also with him at thesame instaunte two other men of lyke maiestie talking with him, of whome the one was Moses and the other Helias: For the lawe had by figures set out Christ derkely (as it were) in a shadowe, and the prophecies had directely poynted him oute what he was. Nowe the talkyng of these twoo wyth Iesus,And spake of his depar [...]yng. &c. what other thing doeth it signifie, but the perfeicte agreyng of the olde and newe Testamente together? Their talkyng with hym was concernyng the kynde of deathe, whiche the Lorde accordyng to ye tenour & fourme of the prophecie many a daye afore written and set foorth by theim, shoulde afterwarde accomplishe at Hierusalem: to thēde that eftsons the delectable swetenesse of the glorie, shoulde bee brought to a tempre with the mencion of deathe. But al this did not the Apostles euen veray wel see, because they had their iyes euen heauye with slepe. But as soone as they were awaked, they playnely sawe the maiestie of the Lorde, and also the two men standyng harde by him.
Whiche twoo men when they begun to departe from Iesus, Petur fearing leste all that same delectable sight shoulde also goe awaie, he saied vnto Iesus: Maister it is no goyng any whyther oute of suche a place as this. Fare well Hierusalem and leate it goe, which threateneth to put thee to death. Tushe [...] vs rather make three tabernacles here in this mountayne, one for the, one for Moses, and one for Helias. Thus spake Petur as a man inebriate and made droncken with the swetenesse of this vision, not knowyng what he sayed. For he required to triumphe before he had woonne the battaile: and woulde haue had the best game of rennyng,There came a cloude & ouer shadowed them. &c. before he had tenne for it. Euen in the instaunte tyme while Petur was speakyng these woordes, there soodaynly arose a cloude and caste a shadowe ouer all the disciples, beeyng nowe not hable in theyr mortall bodie, to abide the beholding of so greate glorye. And while Moses and Helias wer entreyng into the cloude, and wer vanishing awaye from the iyes of ye disciples (for reason it was that the light of euangelicall trueth apperyng, [...] shadowes and misticall derkenesse of figures shoulde geue place and be go [...]) the voyce of his heauenly father sowned downe from the cloude saiyng: Moses and Helias, who prophecied of my sonne, the Iewes haue hitherto had in highe estimacion and reuerence. Great men were thei two in dede, yet wer they but my seruauntes. But thissame is he that is my sonne, so dere beloued vnto my hert. [Page xcviii] as none other is but he alone, therefore herken ye to hym. This voice thus sounyng in their eares, Iesus was founde alone, leste they mighte haue demed the testimonie of that voyce to concerne any other person then euē veray him onely.Iesus was found alone And the sayed three disciples ryght so as they were commaunded of the Lorde, kept the matter close, and reported not the priuity of that vision to any creature aliue, vntill Christ had arisen againe from dea [...]h to lyfe after his passion. For it was not the Lordes pleasure to haue the maiestie of his Godhed published or openly spoken of before the tyme of his deathe,And they kept it close. &c. aswell because there shoulde bee nothyng that myght be a lette vnto thatsame sacrifice whereby mankynde was to bee restored, as also because that thyng myght not bee openly talked of, whiche no man woulde than beleue, yf it had bene reported. And all vnder [...]ne, did he therin by an exaumple, that was a true matter in dede, geue a lesson to vs, that in case any excellent good thing be in vs, we should ra [...]h [...] kepe it close then make vauntes or braggues therof: and in case we haue any special vertue or good qualitye in vs by the free gyfte of God, thesame is to bee declared and shewed in deedes, rather then by makyng many gaie or high woordes of it.
The nexte daye folowyng, Iesus came downe from the hyll with his said thre disciples. And he foūd a mighty great multitude of people gathered about the residue of the disciples, whom he hadde lefte there behynd hym whan he addressed hym to goe vp to the mountayne. But the people assoone as they espied Iesus returnyng agayn, went to mete hym. For they had found a great lacke & mysse of his presence. And there had happened a freshe matter, why they should require to haue his presence. For one of y• coūpaignie cryed out to hym saiyng: maister, I most humbly beseche thee, leat the extreme miserie of a sonne of mine moue the. For I haue no mo but him alone: and he is holden with an extreme tyrannous deuill, whiche dooeth euerye other whyle soodaynlye take hym, and vexeth hym sundry waies, that pitie it is to see, with much greate roaryng, flasshyng hym on the grounde, and so wrestyng his limmes as though he woulde teare them from the body of hym, and he fomyng at the mouthe for peine all the whyle. And as often as he taketh hym, he scracelye departeth from hym, vntyll all hys body be rent and torne. I praied thy disciples to caste out this spirit. They did their best, but they haue not bene hable to dooe it. Than Iesus well perceiuyng that the thyng hadde so chaunced by reason of the fathers vnbeliefe that prayed for health to his soonne:I besought thy disciples to caste him out and they coulde not. and in consideracion of his disciples feithe beeyng yet hitherto but weake, he cryed with a loude voyce, saiyng: O nacion full of mistrustyng, and of an herte nothyng single, howe long tyme shall I bee conuersaunt emong you, and shall suffre these thynges? Can I not yet all thys whyle bring thus muche to passe, to make you haue a perfeicte feyth and truste in me? dooeth the weakenesse of thys bodye of myne so muche leate you? And turnyng hymselfe to the man, and requyring of hym afore hand to haue a more [Page] stedfast feith, he saied: Bring thy sonne hither to me. And as soone as the young thyng was brought to Iesus, the eiuil spirite that was in him tooke him, quasshyng the chylde on the grounde:And they were all amased at Y• myghtye power of God. and immediatelye Iesus restored hym to hys health, and gaue him to his father agayne made perfectely whole, where his father had brought him thither vnpossible to be cured by any mannes helpe. The more miserable that the sight of this eiuill had been, so muche the more did the people euery one of them meruaill to see howe quickelye the childe was holpen out of hande, by the vertue and power of God.
But whan the fame of Iesus weaxed euery daye more and more famous through suche actes as these: A certayne temptacion of worldly glory entred into the hertes of his disciples, by reason that they hadde suche a maister, in whose name, euen they also themselfes dyd manye great actes to be woondred at. But Iesus calleth them home from this affeccion to the contemplacion of his lowe state of abieccion in this worlde, at whiche the time was not long to come, when they woulde be offended and slaundred. The glorie of dooeyng miracles (sayeth he) is now a matter of delectacion vnto you: but it is a thing much more materiall for you, depely to enprint in your hertes these sayinges of myne, from which your myndes dooe gretlye abhorre. For that thyng ought ye moste of all to haue in mynde, whiche it shall behoue euerye one of you to folowe. As for glorie leat me alone to see for that. For the thing muste nedes come to passe, that I haue already tolde you, and yet nowe agayne I saye vnto you, which is, that the soonne of man, whose glorie and fame dooeth nowe delite you, shall ere long be attached, and shall bee deliuered into the handes of menne, and shall sundrye waies suffre much affliccion, and shal lastely be put to death. This tale, though it had bene once or twise heard out of his mouth, yet had not it well settled in the myndes of the disciples. For they coulde not well beare in mynd the thing which they had no luste to heare.For it wyll come to pas that the sōn of man. They abhorred the mencion of death: as men setting al their mindes on the glorie of Iesus, not hauing al the while any intelligence or vnderstanding that the glorie of the Lord was most chiefely to be renoumed and made famous, through the open worldely shame of hangyng on the crosse. And in dede they hearde a speakyng of death, but it was as it had been half in a dreme, nothyng well vnderstandyng what the thyng ment whiche was spoken, and yet durste they not demaunde anye questions of hym, what these woordes might mene,And they feared to aske hym of that saiyng hauyng freash in theyr remembraunces, that Petur whan he was somewhat ouer bolde and buisye with Iesus, had hearde Iesus saie vnto hym: auaunt out of my sight thou Satan, thou haste no saueryng of those thynges that appertein to God, but altogether of such thinges as appertein to y• world.
After al this same, Iesus wente to Capernaum: And so it was, that forasmuche [Page xcix] as the disciples wer yet carnal, because they had seen the glory of weorking of many miracles, and because they had hearde the maiestie of the kyngdome of God promysed, and because theimselfes too, had dooen many woondrefull thynges aboue nature at ye name of Iesus: a certayn worldly thought entred into theim which at laste braste out thus ferre, that as they were going on the way, they reasoned together one with an other, whiche of them shoulde sute highest in the kyngdome of heauen. For they dreamed that such a like order shoulde bee in the kyngdome of heauen, as they had seen in the courtes of worldely princes, or in ryche folkes houses, in whiche he that is more proude, and quicker or bolder spirited then an other is, he is the more Iolier felowe. Than Iesus, althoughe he knewe well enoughe what it was, that they had emong theimselfes kept disputacions of: yet as soone as he was come into ye house, he demaunded of theim what the matter was, that they had so hardelye disputed and reasoned of by the waie. And they all plaiyng mum, and not hauyng a woorde to saie, because they wer halfe ashamed of the matter, Iesus to shewe that their thoughtes and their priuie talkes behynd his backe wer not hydden ne vnknowen to hym, toke a litle innocente childe in his hand, and set hym hard by his syde, and callyng the twelue together vnto hym, he sayed: ye dispute of greatnesse, whiche of you shalbee greatteste. The greatteste with me are those that are moste inferiours.
What is more playne without fraude or guyle, then this litle chylde, or what thyng more lowe? Euen veray suche muste ye become, if ye will be chiefe in the kyngdome of the ghospel. The kyngdome of feith and charity, knoweth none ambicion,Whosoeuer receiueth this chylde in my name it is not acquainted with plaiyng the Lorde, it can no skill of tirannye: whatsoeuer persone receiueth vnto him suche a childe as this, in my name, receiueth me myselfe: and whosoeuer receiueth me, receiueth hym that hath sent me. If I haue plaied the Lorde towardes you, than reason you also who shalbe ye chiefe emōg you: but if I haue rather vsed my self as a willing and a readye seruaunte to the commodities of all persones, knowe ye that he shalbee a great man emong you all, who in contemnyng of glory, in humilitie and submission, and in feruent affeccion to bee as a seruaunte to dooe all creatures good, shalbee the least and moste inferiour of all men.
And because they had hearde hym saye, that litle ones are to bee receiued in the name of Iesus, it came into Iohns mynde, that they had excluded and debarred a certayne man from the fraternitie of ministring the ghospel. He therefore is in a doubte, whether that lyke as all men were to bee receiued vnto the felowship of the saluacion of the ghospell, so in lyke manier all men wer to be admitted to the ministracion of preachyng the ghospell,We sawe ne castyng out deuils in thy name and to the weorkyng of miracles. And in this poyncte was hydden a litell spice of a certaine secret pangue of enuye. God had tofore geuen power vnto the twelue onely, to caste out deuils: and to heale diseases. Thys dignitie they thoughte not me [...]e to bee made common to any others. And therefore Iohn saied: maister at the tyme whan beeyng sent foorth by thee, we executed the office of preachyng the ghospell abrode: we sawe a certaine man casting out deuils in thy name, though he bee none of the noumbre of vs twelue, no nor dooeth not soe muche as folowe [Page] thee neyther. This man, as one beyng a straunger to our brotherhood, we forbadde that he shoulde no more so dooe. Than Iesus although he would in no place suffre hymselfe to be preached of by the wicked spirites, yet teacheth that men of what sorte soeuer they bee, are not to bee forbidden from hauyng to do in the ghospel, although they do thesame of no veray sincere hert, so that (saith he) the thyng that they doe,For he that is not agist vs, is with vs. they doe it in the name of Iesus, and doe thesame thyng that ye dooe. For whosoeuer is not an aduersarie vnto vs, doeth euen in that veraie poynte make on our syde, that he doeth not against vs. To such a thyng as is straunge and by all possible waies to be euerye where published abrode, al fauour doeth auaile. The miracle is not his yt doeth it, but Goddes, who sheweth his power by man, as by his ministre and instrument. Therfore whatsoeuer persone sheweth any miracle by callyng vpon my name, dooethe publishe and spred abrode my glory, and debarreth himself of al title to speake [...] of me from thensforth, whose name he hath found so effectual & ful of power. ‘The texte. ¶And it fortuned whan the tyme was come that he shoulde bee receiued vp, he sette his face to go to Hierusalem, and sent messagiers before him. And they went and entred into a city of the Samaritanes, to make ready for him. And thei would not receiue him because his face was as though he would gooe to Hierusalem. Whan hys disciples, Iames and Iohn, sawe this, they saied: Lord wilt thou that we commaund fyer to come down from heauen and consume them, euen as Helias dyd? Iesus turned about, and rebuked them, saiyng: ye wotte not what manier spirite ye are of. For the sonne of manne is not come to destroy mennes lyues, but to saue theim. And they went to an other [...]owne.’ And so it befell, that the time beeyng nowe veraye nere at hande, when Iesus leauyng the yearth, should be receiued vp into heauen, the Lorde had already entred his iourney, and shewed euē plainly by his countenaunce, that he was bounde towardes Hierusalem, as one that purposely minded to be in the way agaynst the occasiō of his death should come. He therfore sent messagers afore hym twoo or three of the Apostles, to prepaire him some harbourgh and place of soiourneyng within a certaine citie of the Samaritanes, throughe whiche his iourney laye. And whan they came, the tounesmen had shutte the gates of the citie against them, because they coniectured by the veray facions and coū tenaunce of the Apostles, that they were gooyng towardes Hierusalem.
For the Samaritanes, in consideracyon that all theyr woorshyppyng of God was in a mountaine of their owne, hated and abhor [...]ed all such as went to Hierusalē in the way of deuocion to worship God there. Upon this Iames and Iohn who hadde been sente on the sayed message, when they sawe the vncourtesie of the inhabitaūtes there, whiche woulde not suffre them so much as to come within the precincte of their towne walles: beeyng euen all out of pacience, sayed to the Lord: Maister, is it thy pleasure that we bidde fier to come downe from heauen, as Helias ons dyd, whiche may consume these felowes? But Iesus because he woulde shewe howe great the mildenes of a teacher of the ghospell ought to bee, bridleed their wrathefulnesse with a sharpe rebuke, saiyng: Take ye not the dede of Helias for your exaumple. He beyng led with the spirite brought the wicked people of that tyme to confusion. But as for ye doe not yet vnderstand what spyrite ye ought to bee of. That same spirite of the ghospel is more meke then so. There shall hereafter come a time of redresse and vengeaunce. But vntill that daye the sonne of man is come, not to cast awaie mennes liues or soules, but to saue them. They yt do now at this presente [Page c] kepe vs out of their towne, wil peraduēture an other day hereafter take vs in. They are therefore to bee saued, that they maie bee in case to repent & emende. And so leauyng the towne, they turned an other waye to an other litle towne. By these wordes Iesus toke out of theyr stomakes al desirefulnesse of doing vengeaunce, and taught vs to vse fauourable bearyng towardes suche as at the firste begynnyng woulde exclude and kepe out the doctrine of the ghospel from theim, allegeyng that it was enough to leaue such for a season vntil they might at a tyme of occasion bee conuerted to a better mynde.
Againe it fortuned as they wente, that a certaine man of his own voluntarie mynde, sayed vnto Iesus: I will folowe the whithersoeuer thou shalt goe. And Iesus myndyng to shewe that suche as broughte not with them myndes mete for suche a weighty matter, were not to bee admitted to the fraternitie of preaching the ghospel, (for that better it were not to take the matter vpon thē then to geue it ouer again, after it were once taken in hande) sayed vnto him: Foxes haue holes of theyr owne in the earth, and birdes of the aier haue theyr nestes in the trees: but the sonne of man hath not anye place where to put hys head in. Suche an one therefore as hathe anye thing in this worlde, whereon to sette hys delite, or whereon to set his ful reste and quiet, is no mete folower of the sonne of man. He muste renounce all thynges, that will folowe me
Againe whan he had cast his iye on a certaine other man, he saied vnto hym: folowe me. But he made this aunswere: Maister geue me leaue fyrste to buirie my father. But Iesus geuyng a bywoorde that the cause of saluacion is to bee preferred before all poync [...]es of carnall duetye, sayed vnto hym: Leate the dead buirye theyr deade: but gooe thou and shewe abrode the kyngdome of God. By thys exaumple dyd the Lorde forfende the excuses of suche men whiche vnder the colour of naturall affeccion and dutie,Leat ye dead buirye their dead. dooe putte of and delaye the care and earneste appliyng of eternall saluacion. And yet a wurse [...]orte of menne then those, are they whiche vnder the colour of fyndyng stoppes and lettes about the affaires of theyr housholde, do prolong & drieue of fro morowe to morowe, the matter of saluacion, whiche oughte euen at the first occasiō streight way to be gone through withal. For there came an other man to hym,No man yt putteth hys handes to ye plough and loketh backe who beeyng commaunded to folowe him, aunswered: Maister I will come after thee, doe nomore but suffre me to goe bidde my familiar frendes and my housholde farewell. Than saied Iesus, whosoeuer hath ons put his hande to the plough and than afterwarde loketh backe again, is not apte for the kyngdome of God. This matter of the ghospell, is an high matter, and an hard to come to, whiche whoso hath ons enterprised, thesame must with a pe [...]pertuall appliyng of it, procede stil and goe forwarde to thynges of more and more perfeccion, and neuer turne his mynde awaye to the vyle cares of transitorye thynges of this worlde.
The .x. Chapter,
AFter these thinges the Lord chose and toke out of the noumbre of his disciples other seuētie also, as he had tofore chosen his twelue Apostles, and sent them two and two before hym into euerye citie & place whether he himself had determined to come: to the end that by theyr preaching & teaching before, thei might prepare and make ready the myndes of the people against the cumming of the Lord. These dyd he euen so enstructe howe to preache and teache his ghospel, as he had before taught the twelue, and he shewed and opened the cause, why he had so encreased the noumbre of preachers, saiyng: The harueste is greate, but the labourers are fewe, praye ye therfore the lorde of the harueste, to sende forth labourers into his haruest. Ferre is the roumour and bruite of the gospel spred, and manye are sette on fier wyth the gredye desyre of the doctrine of heauen: they are wel willyng toward it,The haruest is great but the labourers are fewe. and wante, but onely such as should call and gather their myndes together, beeyng of theimselfes bothe ready and full of hast towardes the kyngdome of heauen. Gooe ye therefore puttyng youre wholle truste and confidence in the safegarde and maintenaunce of me alone. Suche as are great men and hath rewle of thynges, suche as are [...]iuill, shall murmour and grutche againste your doctrine. Againste these men doe I send you forth naked, wythoute weapon or fense. For I sende you not, that you should hurte or grieue any man, but that ye, full of simplicitie and void of all hutte, should studye and endeuour your selfes to profite and do good to euery man. Seke ye not therefore help at mans hande, that ye may therewith arm [...] and defende your selfe against the violence, and maliciousnes of the eiuil, nor take you no care ne thought for your liuing, or thinges necessarie, but with al readinesse go ye to the buisinesse of ye gospel: neither carrying scrip nor wallet, nor yet shooes with you, for ye shal neuer want, that shalbee sufficient for nature. Salute no man, neither the welthy lest ye seme to flattre & seke vpon thē for gaine, nor the indurate, lest ye seme to fauour theyr vngodlinesse. Nor take you no thought for house or lodgeyng: there shalbe those whiche shall receiue & take you in at theyr doores: only shewe your selfes pure and vncorrupt mynisters of the ghospell. And what house soeuer ye shall entre into, first wish & praie for peace to the whole houshold. That if there be any there, yt is the sonne of peace, that is to say, a ientill & meke man and one that thristeth the most mekest doctrine of the ghospell: your praier shall profite and dooe good, and he shall enbrace and gladlye receiue so well wyshyng geastes: that yf they dooe [Page ci] not so receiue and welcome you, yet leate it not repent you, so to haue prayed for them. For you shall not lese the rewarde of this your profered seruice, nor ye shall not with ouermuche entreatyng nor castyng your selues at the knees of any man require lodgeyng, nor shall not as men without shame presse into the house of any of them: for so great a thyng and so muche to bee estemed is not to bee offred and thruste into the handes of suche, as will not gladlye receyue it, and yet ought it to bee profered to euerie man. Whosoeuer shall gladly and willyngly receiue you, see that you tarie wyth hym, not desiryng or lokyng for the pleasures of this life: but forsomuche as shall bee necessarye for the susteinaunce of your bodyes, drinke, and fede on suche thinges as ye shal therefinde emongest theim, for it is good reason yt he which laboureth in preachyng and teaching the ghospell, shoulde liue and be susteined by their liberalitie, for whose behoufe he laboureth and taketh peine, in case he haue not sufficient of his owne wherof to fynde himselfe.
And of this thyng take ye diligent hede also, lest ye straighing from house to house, despisyng and setting at naught the former hospitalitie & lodgeing, serche and seke a more delicate lodgeyng and better furnished.And heale the sick [...]. Leate it suffice you, whatsoeuer cometh first to hande: that if it shal chaunce you to come into any cities, yf the enhabitauntes willingly receiue and entreteine you, eate you and drinke you withoute anye choyce, and without lothyng or abhorring of any thyng whatsoeuer is sette before you, and to the ende ye maye be geastes the more acceptable and the better welcome, and also that ye maye with the better credence preache the kyngdome of heauen, heale you the sicke folkes of the same citie, restore ye the weake and impotente to theyr strengthe, delyuer ye suche as are possessed with eiuill spirites. And all these thynges doe ye freely without reward, and willyngly, refusing no creature neither poore ne riche: and than saie ye vnto them: ye see manifest tokens of the power of God, prepare your hertes and myndes to the earneste exercise of innocente liuyng.And say vnto them: the kyngdome of God is come. For nowe draweth nere vnto you the kyngdome of God: the maladies and diseases of the bodye are nowe taken awaye, and ere long, shall the maladies of the soule bee driuen awaye also (whiche are sinnes.) That yf ye shall chaunce to come into any citie in the whiche there is none that wyl receiue you, make ye no kynde of humble suite vnto them for any intreteinmēt, but come you forth abrode into their stretes, and there opēly and in the face of the whole citie, saie ye vnto them in this wyse: We haue freelye withoute any hope of rewarde at your handes, offreed vnto you the glad tidynges of euerlastyng life. But forasmuche as ye haue despised and not regarded our office, we wil take no benefite at all by you.
Beholde therefore, euen the veraie dust whiche stucke vnto our feete, we shake and cast of against you, for a witnesse that we haue profered, and ye forsaken [Page] that moste happie tidynges, which ought not to bee layed in the lappes of such as wil none of it. And yet this thing be you tyght sure of, that whether ye receiue it or not receiue it, the kingdom of God is verai nere vpon you, that if ye wil receiue this tidynges, then shal it come to your greate profite & commoditee, yf not, to your great hurte and destruction. Be ye contente this waye onely to haue reuenged your selfes.
If they shall any where despyse you, vengeaunce shal light vpon them for it at the due tyme. For this thing verailye I shewe vnto you, that in the day of the last iudgement, it shalbe the better with the zodomites and they shal fynde more grace at the Lordes hande,It shalbee easier in y• daye for zodome. then that citie whiche hathe despysed this so great gracious goodnesse of God freely offred vnto theym. All menne dooe muche meruaile at the sharpe and rigorous vengeaunce of God shewed vpon the zodomites, but yet dooeth this poyncte somewhat ease theym, that they were neuer so many wayes prouoked to emendemente of their liues. And the Iewes standyng muche in their owne conceiptes doe vttrelye abhorte and deteste the veraie name and remembraunce of the saied zodomites, whome the wrath of God by a terrible exaumple and presidente for menne to beeware by, dyd vtterlye destroye, but a more horrible and dredefull punishement abideth thesame Iewes, if they beeyng stirred and prouoked with so many benefites, and so many miracles, shall neglecte and despise the goodnesse of God.
Woe bee to thee Corazain, woe bee to the Bethsaida, cities of Israell. For if the miracles, whiche haue been shewed in you, had been shewed in the cities of the Gentiles Tyrus and Sidon, whiche ye crie fye vpon, accoumptyng theim abhominable: they would haue called themselfes home to emendement, yea and sittyng in heareclothe and ashes, they woulde haue dooen penaunce for theyr synnes, whereas ye beeyng veraye styffe necked agaynst God, dooe stand highly in your own conceiptes, and thinke your selfes faultlesse. Woe bee to the Capernaum, whiche swellyng nowe in pride of richesse, and swymmyng in the delices of sensualitie,And y• Capernaum whych are exalted to heauen. &c. appearest to be exalted aboue the moone as high as heauen, on that daye shalte thou bee caste downe euen vnto the diepe pitte of helle.
For albeit ye be homelye and lowe messagiers, yet for that you shall come vnto them in my name, and shal shew vnto them the vnestimable gift of God: the condemnacion of suche as shall despise you, shall not bee small. For he that heareth you, heareth me, whiche speake vnto theim by the instrument of your mouthes:And he that despiseth you despiseth me. and contraryewyse, he that despiseth you despiseth me, and he that despiseth me, despiseth hym that hathe sente me. For I dooe not of myne owne head any thyng speake, whiche I haue not receiued first of my father, nor ye shall speake nothyng, whiche ye shall not first haue learned of me. Therfore as my doctrine is the doctrine of my father and not myne, so youre preachyng shall bee my preachyng and not yours,
[Page cii]The lorde Iesus whan he had with suche woordes as these, duelye enstructed and armed the threscore and tenne disciples, he sent them foorth to assaye and proue themselfes, how well they coulde dooe in preachyng of the ghospell. ‘The texte. And the seuentye returned again with idye, saiyng: Lorde euen the veray deiuils are subdued to vs through thy name. And he saied vnto thē: I sawe Satan (as it had been lightenyng) fallyng downe from heauen. Beholde I geue you power to treade on serpentes and scorpions, and ouer all manier power of the enemye: and nothyng shall hurte you. Neuerthelesse, in this reioyce not, that the spirites are subdued vnto you: but reioice that your names are written in heauen.’ And whan the matter had woondrefullye well prospered in their handes, they returned home again with great mirth & ioye, saying: Maister not only diseases are driuen awaye by vs, but vncleane spirites also are subiect vnto vs in ye name of thee. Then Iesus to arme and fense theyr myndes agaynst the disease of vainglorie (which vleth by stealth to crepe and enter,And he said vnto them: I sawe Satan, as it had beene lighte [...]yng fall downe from heauen. &c. yea into holy mē also) putteth foorth vnto them the exaumple of Lucifer, who for his pride was sodainly cast downe from so great felicitie. I sawe (quod he) Satan fall out from heauen euen like the lightening. Great was his dignitie in heauen, and yet for that he was puffed vp with pride, sodainly was he cast from the higheste place in heauē, into the botome of helle pitte. How much more than ought you to beware of pride, whiche carrye aboute with you a mortall bodye subiecte to all perilles and daungiers here in yearth. Great is the power which I haue geuē you, but I haue geuen it you not to any such entent, y• ye should therby weare proude and high minded: but to the ende y• by your miracles men should geue and attribute greater fayth and belefe to the ghospell. I dooe not require at your handes again, that which I haue ons geuen you, so that ye wil not abuse it. For I geue you power, by the whiche you shall trede serpentes & scorpions vnder your foote: yea & if there bee any other thyng by meane wherof Satan your enemie maie be hable to hurt you. Not one of all suche thinges shal haue power to do you hurt: And yet is it not expediente for you to glory o [...] to vaunt your selfes concernyng any suche thing,Reioyce ye not that spirites are subdued vnto you. &c [...] because spirites are subiecte to you. For these thinges shalbe dooen also by wicked and euil men: but reioyce ye in this thyng, that youre names are alreadye written in heauen: for thither shall your mekenesse and lowelinesse, thither shall your simplicitie bring you, from whens Lucifer through his pride and haultenesse of mynde fel, yf ye shal still persiste and continue in this your entente and purpose.
And whan the lorde had saied these woordes, byanby he beganne to re [...]oyce in the holye ghoste, and to geue thankes to his father for the prosperous successe of the ghospell: teachyng vs euen at thesame tyme by exaumple of hymselfe, that in case any thyng come luckilye to passe through our handes whan we go about it, we should reioyce, not with any humaine affeccion, but [Page] with spiritual and ghostely reioycing: not taking to our selfes any parte of ye prayse or glory, but euermore reioycyng that the glory of god is so set foorthe and magnified: and reioycyng at the profite of our neighbour. I rendre thankes (saieth he) vnto thee, o lord and father, the maker of heauen and ye [...]rth, for that these so hygh thynges, thou hast kepte secrete & hidden from such as after the worlde are reputed wyse and politique, & hast opened the same to the litell tendre ones, to the inferiour meane sorte, to the ignorauntes, and to suche as after the iudgemente of the worlde, haue no great wytte nor experience. And thus veraily is it dooen, o father, for that it hath so pleased thy eternall prouidence and wysedome, that the proude men beyng reiected and cast down, thou mightest by suche lowenesse exalt and lift vp men to the true heigth of heauēly thynges.Euen so father. For so pleased it thee. There is no power ne autoritee whiche my father hath not deliuered into my handes: and therefore feare ye not the worlde, beeyng ryght wel assured that ye haue a maister hable to defende you. For an eguall feloweshyp of all thynges is betwene my father and me: & truely no man knoweth the sonne, who he is, and howe great he is, sauyng onelye the father whiche begatte hym: nor no manne knoweth the father, who he is, and howe greate he is, but onely the sonne borne of hym, and suche as it maie please the sonne to open it vnto. He openeth and sheweth hym to none but to suche as bee humble, meke spirited, & enclined or apte to beleue. Afterward turnyng hymselfe to his disciples, he declared hymselfe to be veray glad that thei had the blissefull happe, which had been denied to men euen of veray high dignitie, saiyng: Blessed are ye iyes whiche see the thynges that ye see, for this I tell you for a thyng of certaintye: that many prophetes & kinges would faine haue seen, that ye poore and abiect persones doe see, and yet thei haue not seen it: and to heare these thinges which ye heare, and they heard them not. See ye acknowlage and take to you youre good happe, but flee ye the takyng of any pride or presumpcion therby. Take ye suche a pride as may stand with holinesse (that is to wete) a pride agaynste all thynges, whiche this worlde dooeth gase vpon for meruail, takyng theim for high thynges, wheras they are but small trifles, and veraye filthynesse in comparison of the thinges that are geuen vnto you.
And on a certaine day whan Iesus disputing with the Iewes had put the Sadducees to silence, who in the waye of prouyng hym, had putte foorthe a question of a woman hauyng been married to seuen soondrye[?] housebandes, [Page ciii] whiche of all these should haue her at the daye of the generall resurrectiō, there came vnto hym one of the Scribes well seene in the lawe, as one that woulde putte foorth a question out of the diepeste and most profounde knowelage of the law, and sayed: Maister whiche is the chiefeste commaundemente of God, by kepyng wherof I maye atteigne euerlastyng lyfe? Iesus aunswered. That thyng which thou demaundeste of me, thesame shoulde other men haue learned of thee. For thou dooest professe the knowelage of the lawe. What is there writen? and how doest thou reade, that is there writen? Than made he aunswer: Thou shalt loue the lorde thy God with all thy herte, with all thy soule, with al thy power,What is written in y• lawe? &c. with all thy mynde, because he cannot bee loued enoughe: and nexte after hym thou shalt loue thy neighbour as thy selfe. Iesus allowying hys aunswer, saied in this wyse: Thou knoweste what is beste: there remaineth nothyng but that thou put in vre and daily practise that thou doeste vnderstande, whiche thyng yf thou so dooe in facte and dede, thou shalt liue. For it is not the knowelage that geuethe lyfe, but the kepyng and dooyng of the lawe. The Pharisee beeyng somewhat touched with the aunswere of oure Lorde, for that he knewe the woordes of the lawe and dydde not kepe that whiche was the chiefeste poynte in the lawe: yet because he was puffed vp with vayne glorye he woulde not acknowelage hys owne faulte, but euen as though he hadde nowe alreadye at large fulfylled the commaundemente of louyng God, he moued a newe question of his neighboure, saiyng: Who is my neighbour? as thoughe a man myght loue GOD,Who is my neighbour? and yet neuerthelesse bee cruell and hurtefull to hys neighbour. The Iewes dyd in manier interprete the name of neighboure to extende no ferther but to men of their owne naciō, supposyng that it was lawfull for theim to hate alienes and foreinours, and to leate theim alone withoute dooeyng theim any benefite or good at all. Iesus therefore knowyng the Pharisees mynde aunswereth hym by a parable here ensuwyng, painctyng oute all the whole matter and settyng it before the iye by a certayne misticall exaumple or representacion of the thyng, and teachyng that the precepte of louing the neighbour ought not to bee enclosed within so narowe and streighte boundes of kynred and countreye, but thesame to enlarge and extende it selfe to a more ferther coumpace, that is to wete, vnto all menne, forasmuche as oftentimes it chaunceth that he whiche is nighest to vs in byrth or countreye, is ferther from vs in affeccion and loue then our veraye foe.A certayne man fell emōg theues. &c. A certayne man (sayeth Iesus) takyng hys iourney from Hierusalem to Hierico, chaunced to lyghte on a counpaignie of theues, who not beeyng contented ne thinkyng it enoughe to spoyle the poore soule, and to turne hym out of his clothes, but moreouer geuyng him soondrye woundes, they lefte hym by the high wayes syde half for dead, & there to perishe out right, yf no man had holpen hym: and this doen themselfes wente their waies. And it chaunced that a certain priest was goyng a iourney whiche laye the veraye same waye, and whereas for the veraye ordre and profession of priestehoode, whiche he had taken hym vnto, he ought chieflye aboue others to haue fulfylled the commaundemente of God: yet notwithstandyng hymselfe beyng a Iewe, sawe one that was a Iewe, and beeyng himself a man of Hierusalem, saw one of Hierusalem spoiled, wounded, and liyng halfe for deade, and yet passed by no whyt moued with any drop of pietie or compassion.
After all this it chaunced a certaine Leuite to passe by thesame way, at whose hande a man might iustelye haue looked for the due obseruyng and kepyng of [Page] goddes commaundemente, for that he beeyng a manne dedicated to the temple, was a ministre of goddes holye seruice, and therefore oughte to haue beene a man of deuocion. And this man euen as the other hadde dooen, thoughe he sawe the wounded man well enough, yet passed foorth on his waye, and dyd no helpe at all to his brother and countreyman of thesame citie that himself, was of.
After both these it happened that a certaine Samaritane passyng thesame waye on a iourney that he had to goe, espied the man that had bene robbed, and laye halfe aliue, halfe deade: and meruailyng what the matter was, he drewe nere vnto him, and perceiuyng the extreme mysfortune of the man, was moued with pietye and compassion towarde this Iewe, whereas himselfe was a Samaritane, and yet the Iewes do veraie sore abhorre and hate al Samaritanes. Nor he did not onelye take pietye on him, but also, (the hindraunce of his iourney nothyng passed on) he wente vnto him, and poured wine and oyle into his woundes, and than bound them vp. And not thinkyng enoughe to haue played him suche a kinde parte, he tooke and sette him on thesame beaste, that hymselfe rode on, and carried him to an ynne, and there made prouision that he shoulde bee diligentely attended and looked vnto, for that his iourneye required suche haste that he coulde no longer tarye, he drewe foorth twoo pieces of siluer coyne whiche they called denaries, amountyng (as is afore saied) to a couple of shillynges sterlyng or thereaboute, and deliuered theim to his hoste the ynne keper, that he shoulde see the wounded man well attended and kepte, vntil suche tyme as his iourney beeyng dooen, he shoulde returne thesame waye backe agayne, saying: Myne hoste ye haue money for the purpose, see to this man at my coste and charge. That yf ye shall bestow any thyng aboue this summe that I haue deliuered you, ye for your parte shall not be a loser of a mite by it, rekon it to me whan I returne again this way, and whatsoeuer ye laye oute vpon him I shall paie it you again. Whan our Lorde had all this spoken, he saied vnto the lawier: Whiche of these three seme vnto thee to bee neigh boure vnto the partye that had fallen into the handes of the theues? then aunswered the lawier. He whiche beeyng moued with pietye did coumforte and helpe him in his distresse.
Then sayed Iesus ferther: and in this poynte also hast thou made a right aunswere and a true, see thy lyfe bee lyke & aunswerable vnto thy woordes, and bee thou willyng rather to bee lyke to the Samaritane, then to the pryeste, or the Leuite. With this parable the lorde Iesus reproued and checked the pride of the Iewes, whiche thought themselfes enoughe and enoughe againe to loue God, because they wer good churche mē and daily goers to his temple, because they kylled beastes in sacrifice vnto hym, because they carried his commaundementes about with theym written in the skirtes of their garmentes, because they had God, and the lorde, euermore in theyr mouth, whereas God doeth nothyng passe on such wurshippyng, but is more delited with the secrete affeccion of the syncere and pure mynde. But towardes the neighbour they felte no mocion at all of charitie, as men liuyng to the behoufe of theymselfes, and no moe, yea and also repynyng at the welfare of theym whome it had beene their partes to helpe: that if they dyd any good turne or pleasure, they dyd it not to any other persones, then of their owne fecte, wheras euery one man ought to be neighbour to an other, yf the case at anye tyme require helpe or succour. The priest and the leuite by birth and nacion, were neighboure to the wounded man, but the Samaritane, where by birthe and kynde he was his enemie, in charitee and loue became his neighbour. The religion of the Iewes diuideth nacion from nacion: [Page ciiii] But the ghospell knoweth not suche manyer diuersyties ne difference, but is euer glad to profite and doe good to all men, withoute respecte or accepcion of the persone. As the lorde hymselfe came to saue all creatures beeyng called of the Iewes a Samaritane in the waye of reproche at a tyme whan it was: but the vilainy of callyng hym by that woord, doeth not offende al the vniuersal nacions of the worlde, forasmuche as they fynde the thyng that is comprised vnder that name to bee for theyr healthe and safegarde. For Samaritanus, emong the Syrians is as muche to saye as a keper. And veraylye he was the true keper and shepehearde, which dyd suffre nothyng of his to perishe, whether they were sickelye, bruised, or wandreyng aboute as straighes, but wished all menne to bee partakers of the eternall lyfe at leaste wise as muche as in him laye. All the vniuersall progenye of mankynde beeyng throughe the malice of Satan spoiled out of the clothing of innocencye, sore wounded with all kynde of vyce, cast aside, destitute of healpe, halfe dead and euen at the nexte doore to desperacion, Iesus cummyng down from heauen, vouchesalued to visite and see them, and to the ende he myghte the better helpe them by takyng mannes nature on him, he came veray nere to manne, bothe seeyng, and beeyng seene, hearyng and beyng heard, felyng and beeyng felt, and hauing pietie on our extreme distresse, he tooke vp our synnes and beare them on his owne bodye, he dyd in his owne propre persone suffre that we had deserued, and thesame Iesus hath seene to the curyng of vs, who neuer turned his face from any synner were he neuer so vyle or abiecie, whereas the proude and disdeignefull prieste passethe by hym euen then geuyng vp the ghoste: whereas the Leuite neglecteth hym, biddyng God haue mercye vpon him, and so goyng foorth on his waye as he hadde begonne, lefte he shoulde susteine some hindreaunce or damage in the thynges of the worlde, whyle he helpeth hys neyghboure. And this Samaritane Iesus too, hath his hostes and inneholders, to whom he leaning the yearth, and ascendyng into heauen dooethe committe the wounded man to bee well looked vnto, promysyng a rewarde in heauen, yf through the aboundaunce of charitie they shal haue layed oute anye thyng more then was commaunded, for the healyng of the pieteous bodye. And by these inneholders are to bee vnderstanded the Apostles, and theyr successours, by whome euen at this daye he doeth cure and healpe mankynde, and gathereth thesame from the violence of theues into the hostrye of the churche, where the woundes of synne are healed. Therfore where by the doctryne of the ghospell, euen our veray enemye also muste be loued, and whereas accordyng to the profession of the Phariseye, euen the Samaritane is to bee loued of the Iewe, yf he doo [...] hym good: yet the Iewes, who coulde perfeictlye saye by rote at their fingers endes: Thou shalte loue thy God aboue all thynges, thou shalte loue thy neighbour as well as thine owneself, in the veraye owne person of Christe dyd breake both those commaundementes at ons, being on the one parte reprochefull of theyr woordes agaynste God, whose woordes they woulde not beleue, whose miracles they staundreously reported to bee doen by the power of Beelzebub (for the father beeing veraye God, was in the sonne beyng veraye God,) and on the other parte they hated the neighbour which did them benefite: for that they wroughte alwayes to destruye and putte hym to death, who freely broughte healthe and saluacion vnto all creatures. And suche an one hathe fulfilled aswell the one as the other of the commaundementes aboue rehersed, which doeth in Christe, both loue god aboue al thinges, and man also hauyng moste highly doen for hym as himselfe. For true it is that he is [Page] loued in hys membres in whome sembleablye he is offended, whan their weake conscience is offended: and is putte to open shame of the worlde, whan they bee putte to shame: and is putte to death, whan they be putte to death.
With this Parable, whan Iesus had taughte howe muche they were to bee loued, who bestowyng theyr wholle tyme in thattendaunce of euangelicall doctryne, haue none other care ne entente, but to learne of Iesus the doctryne of lyfe, whereof they maye geue parte vnto all persones, and also how greately they are to bee loued, who forsakyng and leauyng all seruice that is to be doen with the bodye, dooe altogether attende suche thynges as concerne the soule: there was a chaunce euen there to bee seene, by the whiche thys documente and lesson may be the better enpriented in our minde: for by suche plaine exaumples of experience, the hertes of the grosse and ignoraunt sort are the more piththily and effectually framed. For whan Iesus hauing voyd time of laisure frō other businesse, was walkyng vp and downe with his disciples, who hauyng geuen ouer all care of worldely matters attended onely to the gospel and nothing els:As thei wēt it fortuned that they entred into a certain litle toune. And there a certain womā called Martha, receiued and entreteined hym in her house. This woman had a sistur called Marie. They had eyther of theym eguall loue towardes the lorde, but theyr course of liuyng was of twoo soondrye sortes.And a certaine womā called Martha receiued him into her house. The exercise also of theyr deuocion towardes God was of twoo soondry sortes, lyke as in one bodye there bee soondrye vses of the lymmes, and in the bodye of Iesus (whyche is the churche) there bee soondrye gyftes of the spirite. For Marye as ye would saie makyng holy daye from all businesse that was to bee doen about the house, set herselfe downe at our lord Iesus feete listenyng to hys talke, wherewith she was so rauished, that forgeattyng all other thynges, she coulde not be plucked awaye from hym. Contrariewyse, Martha beeyng carefull aboute the prouydyng of the dyner, ranne vp and down, she was much vnquiete, as one hauyng bothe her handes full and as buisye as coulde be, that no manier pointe myght bee wantyng of all suche thinges as belonged to the sweteentreteinyng of the lorde and of his disciples. It was one loue towardes the lorde that possessed them both: but it would not suffre Mary to bee pulled awaie from his fete: and it made Martha to destiere her vp and downe about the house, and suffred not her to stande still by the lorde. Thus dyd one and thesame zele force two sisturs vnto dooynges of two soondrye sortes, whereas in louyng and making muche of Iesus they did throughly accorde.Lorde doest y• not care that my sistur hath left me? Notwythstandyng, Martha forasmuche as she was not hable, but to her great paines, to doe al thynges alone, whych apperteined to the prepayryng of all thinges in ordre as it should be, and sawe her sistur lyke an holydaye woman sittyng at the feete of Iesus, she made no querele of vnkyndnesse to her sistur, whom she knewe wel enough could not be [Page cv] pulled away, but she halfe blamed Iesus, who wt suche wordes as he spake, kept her awaye from puttyng to her helpyng hande beeyng than requisite. Maister (saith she) doest thou nothyng care that my syster suffreth me to doe all the seruice my self alone? Commaund thou her therfore that she helpe me, orels I knowe she wyll not be pluckt away from thee, except thou bidde her, so great is the swetenesse of thy talke. But yet in the meane time ye diner must bee dressed, and I beeyng but one sole woman, am not able inough to dooe al that is to bee dooen. At these woordes our lorde being delited with ye zele of dothe the women, dooeth nor disallow the diligence of Martha, nor chydeth her, whan she murmured against her syster: but yet sumwhat taketh Maries parte, saiyng: O Martha, Martha, in dede thou art tormented with carefulnesse of dressyng the diner, and art all vnquiet and drawen this way and that way about many thynges. But there is one thing aboue all others necessary, whiche ought continually to be doen, if it might bee: dooe thou make an ende of thy busynes that thou hast in hande, howsoeuer thy prouidyng & makyng ready for vs shall frame,Uerely one is nedefull. we shall be cōtented with it. But Marie hath chosē to her a great dele the better parte, who hauyng forgotten thynges requisite for the body, is altogether occupied in suche matters as do concerne ye soule. Therfore it were not reason that she should be pluckt away from thynges of the principall best sorte whiche she hath specially chosen, and to be thrust oute to offices of basser seruice. I doe in very good parte take this good loue and zele of thy [...]r, whiche now at this tyme prepareth a repaste for me & my dysciples: but I am more refreshed and better filled at their handes, which take into their soules my woordes, that they may haue saluacion therby. This is the meate whiche dooeth moste singulerly fede me:Mari hath chosen the good parte, which shall not be takē away from her. & this is the drinke wherwith I am refreshed. Whoso is embus [...]ed with prouidyng for thynges perteinyng to the body, is drawen many wayes into soondrie cares, and an ende of all suche poyntes of takyng paynes shall at suche tyme cum, whē through she apperyng of immortalitie, all necessities shal ceasse, wt whiche the wekenesse of mannes nature is now in this present world soondrie waies disquieted. But suche an one hath a great aduantage and fordele, who hauyng caste of all suche maner cares, is altogether rauished to thynges heauenly, gatheryng hymself together and restyng vpon one thyng. But thesame one is a thyng of suche nature, that it surmounteth all other thynges in goodnesse: the felicitie of whiche one thyng shall not be taken awaye, but shalbe augmented at the tyme, whan that whiche is vnperfite shall bee abolyshed, and that that is perfite shall bee opened. Neither is there in the meane tyme any mourmouryng to be made against suche persones, as though they were altogether idle, who sitting still from all bodily seruices, do for suche respecte and cōsideracion geue attendaunce to heauenly doctrine, cleuyng fast to my steppes, being long in learning the thing that thei may afterward teache & thoroughly sendyng downe into the bottome of the affeccions of theyr owne heartes the thing that they may afterward prescribe and enioyne vnto others: to the ende they may thereby dooe good vnto so muche the greatter noumbre towardes the achiuyng of eternall saluacion. And yet shall not suche persons lacke their due reward neyther, who accordyng to the exaumple of thy dooyng nowe at this tyme, dooe of a godly zele, after the rate of ye tyme, relieue the corporall necessitie of them that haue the cause of the ghospell in handelyng, and suche [Page] as fede the hungrie, as clothe the naked, as visite the sicke, as gooe to theim that lye in prison, as harbour straungers and them that lacke lodgyng. All these also shall bee partakers of the rewarde of the ghospell. But lyke as in the bodye the iye whiche semeth to be idle, dooeth more good seruice, then the hande beyng buisily occupied about soondry kyndes of seruice: euen so suche as do altogether geue hede vnto those thinges whiche do most nerest cōcerne and touche the life euerlastyng, although they seme as holidayemenne, to repose theymselfes from all corporall businesse: yet they dooe more good then the others, because they doe the thyng most chiefly requisite to be doen. Nor the one must grutche not against the other, forasmuche as euery one of thē accordyng to his gyft which he hath receiued of god, serueth me in my mēbres.
The .xi. Chapter.
WHan the Lorde Iesus had by this kynde of representyng the matter, and by the exaumple afore goyng taught, that they did a great matter and a buisye, whoso dyd full and whole geue attendaunce to the doctrine of the ghospell, whiche doctrine no person can sincerely handle, onlesse he shake himself of from al desires and cares of this world: it remained that he should prescribe & a point a tenour and fourme of praiyng also. For praier is (as ye would saye) the moste purest sacrifice of euangelicall deuocion, vnto the whiche prayer Iesus did oftentimes depart into places of solitary contemplacion, and enured his disciples also vnto thesame. And prayer is thatsame secrete methyng, through whiche the mynd and soule of man, beyng (as ye would say) carryed vp to heauen, ioyneth in talke with god, (all cares and phantasticall imaginacions of earthly thinges set apart.) In dede the Phariseis prayed both oftentimes and also long together: but it was with sadde droupyng countenaunces, and abrode where all folkes should see them. And Iohns disciples praied also. Yea and the Samaritans too prayed on their mountaine. The religion of the heathen folkes also had a maner of praiyng after their fashion.
For as muche therefore as neyther all sortes of menne had one maner of praiyng, nor one maner thynges were asked of god in all folkes prayers: the Apostles are very desirous and fain to haue a precise fourme and tenoure of praying appoynted vnto them of Christe, whiche they oughte to folowe. Wherupon whan Iesus according to his accustomed wont had withdrawē hymselfe with his disciples from the resorte of people into a solytary place [Page cvi] for to praye: as soone as he had finished his praiers, one of the noumbre of his disciples, saied vnto hym: Maister, forasmuche as we are thy disciples, mete it is, that we should do all thynges by thyne appointment.
Teache vs therfore a fourme of praiyng also,Lord teach vs to praye. like as Iohn, whan he lyued taught his disciples how they should pray. Then Iesus whereas he had in many woordes at soondrye tymes taughte his discyples, that the praiers of christians neither ought to bee long, nor made for ostentacion or vainglory, ne for all maner thynges as well one as another, he appoynted vnto them a fourme of praiyng, suche as hereunder foloweth: which although it be common vnto all persones, yet doeth it more iustely and directly appertain vnto the mynisters and teachers of the ghospell, who beyng, (as ye woulde saye) persones exempted from this world, bestowe all their labour and trauail in this onely behalf, that the glory of god may be opened & renoumed amonge the good, and his kyngdom from day to day may more and more florishe in strength and force, the kyngdome of Satan vtterly suppressed, and brought vnder foote. And like as in heauen aboue, (from whence Lucifer with al his complyces and confederacie was toumbled doune headlong,) there is nowe no maner rebellion agaynst the wyll of God: so among the children of God beyng ordeyned to succede in the place of the aūgels that wer cast out of heauen with Lucifer, all thynges may bee dooen after the will of their heauenly father. Also that he feede his chyldren with the breade of heauenlye doctrine and grace, whiche may make their soules iustie and full fedde vnto the lyfe euerlastyng. And in case any offence or trespace bee thoroughe humayne frailtie committed agaynste his wyll: that than he mercyfully forgeue hys chyldren lyke a tendre and frendely father, as they among theymselfes forgeue one another, if one haue any thing offēded or trespaced against ye other.
And because that duryng the tyme of their life here in this mortall bodye, lyke as they maye profyte and growe to better, so maye they contraryewyse fall vnto wurse, (especiallye the tyraunte Satan by all meanes prouokynge and s [...]irryng them so to dooe:) that they may vnder the tuicion and wardyng of their heauenly father, be safely defēded against Satans engiens: and that eyther they may not fall into tēptacion, or if they doe fall, than he beyng their defendour, whiche is the stronger of might and puissaunce, they may depart conquerours with they victory. As for the tenour of the woordes of praiyng is this here folowyng.Our father whiche art in heauē. &c Our heauenly father, we beyng here set on earth whō thy goodnesse hath vouchesalued to call by the name of childrē, we pray the, that through our doctrine and liuing, thy power, thy wisdom, and thy goodnesse, may still more and more cum to the knowlage of men, and that thei may haue vnderstanding, that all glorie is due vnto thy name, from whom procedeth all thyng, whatsoeuer is goodlye and honorable eyther in heauen, orels in earth, to the ende that though beeyng basse and slendre on our owne parties, yet in thee we maye glory and tryumphe: hytherto hath Satan reigned all the worlde ouer through sinne: wherunto men haue been as bondseruauntes beyng therto allured & trayned with wicked lustes. Make thou, o father, that sinnes clene taken away, and thy holy spirite poured out vpon them, all creatures may be obedient to thy wyl, and that thou euery day bounteously geuyng vnto vs the heauenly foode of thy grace, we may from tyme to tyme growe foorth to better and better, vntyll we maye cum to the full perfeccion [Page] of euangelical godlynes. Furthermore for as muche as men we are, made of frayle metall, in case through beeyng in a wrong way by ignoraunce, or thorough weakenesse and frailtie, we shall any thyng trespasse against thee, o father, ceasse not thou to bee fauourable to thy chyldren: but accordyng to thy mercifulnesse forgeue vs, for as muche as we do forgeue one an other, if the brother, thorough thesame frailtie do offende against the brother, to the end that peace may bee firmely established amongest our selfes,And lede vs not into reptacion. and that we may haue peace with thee. And for because we knowe the malice of thatsame euill tiranne, from whence thy fatherly goodnesse hath redemed vs: suffre vs not to be eftsones ouercummed of hym: but and if thou suffre vs for a probacion of our pacience to be afflicted either by him, or by his souldiers wicked men, leat vs through thy sure safegard haue the ouerhand of hym, and leat all his assaultes turne to our benefite in the ende.
But the better to stirre his seruauntes vnto the instauntnesse of prayinge, and besidesfoorth to putte in them an assured trust to obteine, he added to the premisses, a parable of suche sort as foloweth: how ientle (saith he) and how easie to be entreated, god is, beyng of nature beneficiall and full of lyberalytie towardes his children, cōiecture ye of your own selfes. If any one of you be destitute of necessaries, and haue a frende, he wil be bolde to goe vnto him in the middes of the night, and familiarly knockyng at his dores, he wyll bee bolde to saie: Frende, lend me thre loaues of bread. For so it is, that a certain frende of myne takyng my house in his waye, hath soodaynly cum vpon me vnawares, euen late in the euenyng to lodge with me all nigh [...]e, and I haue nothyng at home in myne owne howse to sette afore hym to eate. And peraduenture that same frende wyll not even byanby at the fyrst woorde geue the thyng that thou doest aske, but beyng yll willyng to open his dores, he wyll aunswer within his house: Trouble me not cummyng to craue thynges after this sorte in the nyghte tyme, my doores are now shut in for al nyght, and my children are with me in bedde, I cānot arise & geue that thou requirest. That if the partie whiche lacketh the loaues, goe not his wayes byanby at this excuse makyng, but shall continue there still knockyng at his frendes doore, as one that wil haue no nay of the thing that he cūmeth for, this I affyrme vnto you although the respect of frendship do not moue him, yet beyng ouercomed with ye importunitie of the partie that maketh suche praiyng vnto him, he wil arise out of his bed, and will geue him not only thre loaues, according to the tenour of his peticion and askyng, but he will geue him howe many soeuer he shall haue nede of. If importunitie of praiyng bee of suche force and effect at one mortall mannes hande to the behoufe of an other man: howe muche more than shall it take place and effecte with God, who is muche delited with such maner importunitie, and not offended? And in case he at any tyme make delaye [Page cvii] to geue that is asked, niggardeshippe is not the cause therof, nor yet his hardenesse that he wyll not be entreated: but therein he enkiendleth our desyre, that he maye the more plenteously geue that we aske, and we on our parties, maye the more derely esteme and loue the thyng that hath been obteyned by importune prayers. Thesame therfore that a frende beeyng in nede would dooe with his frende beeyng a mortall man, thesame leat euerie one of you muche more be bolde to do towarde God beyng a bounteous and liberall father, whome suche importunitie doeth well contente, and who can neuer be vndoen or made poore by geuyng. Of hym therfore aske ye with hertie prayers from the botome of the herte,Seke, and ye shall fynde. &c. in case ye nede any thyng, and it shall be geuen you. If yee bee ignoraunt in any thyng, make ye due inquisicion for it, and through the secrete workyng of your fathers spirite in you, ye shall fynde out the thyng, whiche by mannes witte coulde not possibly haue been perceyued. Knockeye with prayer, ioynyng therunto almesdedes towardes the neighbours, and it shall bee opened vnto you. This is the importunitie wherewithall god is (as ye might saye) ouercō med, and euen by playn force wonne to your peticions, that he cannot saye you naye, euen as a castell or fortresse is woonne by force of armes. Praying is with man oftentymes made all in vayne: either because he can not perfourme that is asked, or els because he will not. But at goddes hande whosoeuer asketh, doeth receiue: whosoeuer seketh doeth fynde: and whosoeuer knocketh, to him it is opened. And your father best knoweth what thynges are auaillable towardes eternall saluacion, and thesame thynges doeth he with glad will frely geue, if he bee prayed: insomuche, that if through your beeyng in a wrong opinion, or in an errour of iudgement he were asked thynges hurtefull: he would rekon it as a benefite towardes you, to denie vnto you that was naughtly sued for: but in stede of the thyng ye wyshed, he would geue that might bee for your welth.
The naturall affeccion of carnall parentes towardes their children, doeth so worke, that they cannot saye naye vnto them whome they haue begotten, yf thesame shoulde make peticion for a thyng perteynyng to the health of the bodye. Makeye a coniecture by comparison of your owne selues. For who is it of you all, that in case he should aske a piece of breade of his father, can suppose, that thesame would geue his sonne a stone in stede of a piece of bread? or in case he shoulde aske fishe, can thynke that the father would offre his sonne a serpent in stede of a fishe? or, in case he should desire to haue an egge, can rekon that the father in stede of an egge would geue hym a Scorpion hidden in an egshell? That if the tendre loue and affeccion of nature be of so great force and strength emong men, (beyng many other wayes naughtie persones,) that towardes theyr chyldren askyng thynges profitable, they are frendly geuers: how much more your heauenly father, who is the father of spirites, and who of nature is good, will geue vnto you from heauen, his spirite beyng good, whiche shall aboundauntely geue you all goodnesse yf ye shall make peticion to him for it?
Satan also hath a spirite of his owne, whome he enspireth to all his seruauntes, to be a prouoker and a mouer of them to all naughtinesse. Yea and the worlde too, hath a spirite belongyng to it, whiche allureth men to the loue of thynges transitory. But with this spirite, your heauenly fathers spirite hath no manier entremedlyng at all. If therfore the spirite of your heauenly father shall dwell in you, the spirite of Satan must bee expoulsed: and the one spirite must nedes auoyd out, for to make roume that the other maie come and inhabite in your brestes. And behold a chaunce that might laye manifestlye before their iyes, what thyng the euill spirite wrought in the hertes of the Iewes, beyng euermore wrastlers agaynst the holy spirite of God. There was broughte vnto Iesus a certayne man, possessed with a mischieuous deuill: and it was a deuill, not of one sorte onely, but both a dumme deiuill, and also a blynde, so that he could neither loke vp vpon Iesus, nor yet speake vnto him. Thā Iesus of his owne accorde takyng pietie on the man beeyng in suche affliccion, commaunded the deuill to voyde out of him, and he voyded. And beholde there wer certain Iewes present standing by, whose soules the spirite of Satan did more daungierfully possesse,He casteth out deiuils through Beelzebub. then that same vnclene spirite had possessed the body of this man. For some of them slaunderously saied, that the miracle had been doen of the deiuill, allegyng, that Iesus did suche thinges not by the power of God, but by the helpe of Beelzebub the prince of deiuils. Some others agayne after seeyng so many miracles, yet stil remayning in vnbelefe, required of hym some notable token from heauen, whereby it might euidently appere that he had familiaritie with God, who dwelleth in heauen, and not with vnclene spirites, whose blindyng of mennes iyes, doeth commonly spryng from the yearth. And this did they speake temptyng the lorde, neuer a whitte the more myndyng to beleue on hym, although he had doen ye thyng that they requyred: but whether he had doen it or not doen it, they had surmised a matier or slaundre one or other readie to obiecte agaynst hym. But Iesus, as soone as he sawe theyr vngodly thoughtes, made aunswer to their wi [...]ked surmises in suche sorte as foloweth: How dooeth your slaundreous reprouyng of me stande together? We see that no kyngdome is hable to stande, if it bee at strife within it selfe by ciuill discorde of one of the same realme agaynst another.Euerie kyngdome deuided agaynst it selfe. &c. Whiche thyng yf it so bee, it cannot be chosen but that it muste come to desolacion, and one house to fall downe vpon another by an vniuersall ruine. That if the thyng bee true, whiche ye thynke, that throughe the maintenaunce and ayde of Beelzebub prince of deiuils, I dooe cast out hurtefull spirites, who veraily bee his felowes and souldiers: than it foloweth as a true conclusion, that eiuill [Page cviii] spirites beeyng at variaunce within theymselfes, dooe fyght together, and one of theim to bee chaced awaye by an other. Nowe if Satan fighte against Satan, how shall his kyngdome stande? Ye see deuils to be cast oute, and ye graunt that euill they be whom I dooe cast out: on what grounde than dooe ye coniecture these thynges to bee dooen by the supportacion of Beelzebub, rather then of god? Is Beelzebub woont to doe for the health and safegarde of men, and to chace his souldiers out of their possessions, by whom he exerciseth his tirannie? And yet if this bee dooen, it argueth and proueth that the kyngdome of Satan shall shortely bee destroyed, and the kyngdome of God to bee nowe at hande. I caste out deuils with a mere worde: I cast them oute freely: I vse thereunto no charmyng woordes of witchecraft, ne of iugleyng or blyndyng mennes iyes. The acte ye cannot disproue: why than haue ye more mynde to referre the glorye of a good worke to Beelzebub, thē to god? Than yf the hatered, whiche ye beare vnto me dooeth perswade you, that I cast out deuils by the ayde of Beelzebub: these young men beeyng your own sonnes whome ye haue seen doyng the selfsame thyng, by whose helpe do thei chase awaye deuils? Plain homely men they be, they are men of no knowlage ne autoritie, they cā no skill of the malicious sleightes of witches or Nygromanciers: and yet do these caste out deuils in the name of me. What thīg thei doe, they doe it on a faithfull truste in God: & therefore shall your vnbelefe be condēned by these iudges and none other. The plain simplenesse of these hath beleued, wheras your wisedom and expert knowelage of the world, striueth against the glory of god. Wherupon seeyng there is neyther ryme ne reasō in saying that one euil spirite driueth out an other euil spirite, and forasmuche as your children do cast out deuils by the helpe of none other then by whose helpe I do cast thē out: it is clere that I doe cast out euil spirites by ye vertue and power of god, who is good. For the spirite of him is of more power and might thē al the whole packe of the wicked spirites yt are. Neither is there any agremēt betwene the spirite of god, and thē. For god loueth ye preseruaciō of mankynde, and they seke the destruccion of thesame. Nowe than, if it bee a thyng manifest that the thynges whiche ye see me doe, I doe by the power of god: than is there no doubte, but that the kingdome of god is cum vnto you, whiche Iohn did preache to bee at hande. Reason it is therfore that ye ioyne your selfes with hym, and withdrawe you from the reigne of Satan, which shall shortely haue an ende. Ye cannot be partakers of bothe kyngdomes at once: there is betwene god and Satan a bataill that by no possibylitye maye be brought to attonemēt. The cause wil neuer by any condicions be brought to agrement. Satan shall either geat the victorye, orels by stronge hande bee dryuen out, he shall not by yeldyng or submyttyng hymselfe continue in hys reigne, ne yet bee receiued vpon any condicions of agreement appoynted vnto him. He hath hitherto reigned without redresse: but nowe is there cum a power more puissaunt & mighty thē his tirannie. For one finger of God is more mightie to preserue & saue mankind, thā all ye hostes of Beelzebub to destroy thesame. Thesame thyng therfore shall in this behalfe cum to passe whiche is cōmonly woont to chaūce betwene two head captayns, both being valyaunt, and strong, and both beyng fierce & couragious, and such as al their affiaunce and trust resteth in their armour and weapon. For whan a man of great forte and puissaunce beeyng in armour dooeth kepe his fortresse, the thynges that [Page] bee in his possession, are in peaceable reste and quite. That if any other being of more power thē he, do set vpon him, and do with plain force of armes cō quere him that was in harnes wel armed, he wil entre no leage of felowship to bee as halfe partener with him in his castell, but dryuyng the other quite awaye, he wyll entre vpon full possession of the wholle house hymselfe. The weapon wherin the other trusted, he will by plain force take away frō hym, all his richesse and substaunce he will rifle and spoile, and distribute it among his souldiers. Now doeth it behoue you to loke aboute you, and see of whether syde ye will bee, and with whether ye wyll take parte, with God beyng the mightier, or with Satananon to bee dryuen oute. If ye haue peace with Satan, ye are out with God. If ye haue peace with god, than cannot ye and Satan agree. And in the one or the others campe must ye fight. The tyme as it now shapeth, will not suffer any persons to sitte idle. And whoso is not on my syde, is an aduersarie vnto me, and euen in this verye poynte dooeth me hurte and s [...]athe, because that where he ought of dutie to fauour my syde, he doth not fauour me: and whoso doeth not gather with me, scattereth abrode.
And because the Iewes toke vpon them an opinion of righteousenesse, and vpon boldenesse thereof, did either negligently leat slippe the doctrine of the gospell, orels did vtterly refuse it, and would none of it, he put forth a derke parable wherby to signifie, that a more greuous damnation should lighte on such persones, as whan they haue gone a litel way foreward towardes righteousnes, did fall backe agayne to their olde enormities, then on suche as neuer knowing ye light of euangelical trueth, had cōtinued still in the derkenesse of their sinneful liuing. For ye people of the Iewes was disseuered by meane of the lawe, from the Gentiles beyng Idolaters: but fallyng euery other day of freashe to their former transgressions, they were cum at length to suche degree of vngodlynesse, that whatsoeuer offence their forefathers had doen in putting the prophetes to death, or in conspiryng against Moses, thesame did they seuenfolde double more vngraciously renewe against the sonne of God, and against his disciples. Albeit this parable doeth ferther also touch euery man, who beyng once washed frō his former synnes through baptisme, once deliuered from the euill spirite of this worlde, by the worde of the ghospell, dooeth negligently vse the gyfte of god, nor taketh any care to procede from tyme to time, to ferther degrees of perfeccion. Unto suche an one beeyng walowed downe again to his former liuyng, baptisme, and ye knowlage of holy doctrine shall auaile to none other effecte or purpose, but yt he shal of his own sekyng haue the sorer damnacion at the daie of iudgement, as one the whiche to his former sweruyng out of the right waye, hath ioyned vnthankefulnes, & maliciousnesse also. Now of the parable this is the tenour here folowyng.
Whē the vnclene spirite is gone oute of a man. &cWhan an vnclene spyrite is once departed out of a man, beeyng putte awaye by the power of God, for as muche as he hath an obstinate will to doe hurte, he goeth walkyng vp and downe by places barain & waterlesse seeking rest. And whan he could no where fynde thesame, he sayeth within hymself. I [Page cix] will returne backe into my house that I came out of. And returning vnto the same, he founde it in dede sweped cleane with bromes, but altogether emptie. Whā he espieth that, he goeth his waye and taketh vnto him seuen other spirites, more vngracious tben himself euer was, and with suche a knotte of company goeth he again to his house, in dede made cleane, but leaft vnkept, nor armed with any defence of vertues semyng for the gospel. For the ornamentes and garnishyng of ceremonies, in dede make outwardlye a shewe or semblaunce of godlines: but because they are onely certain vain counterfaites of thynges, they kepe not away the assaultes of wicked spirites, but rather are an occasion of a ferther vngodlines. And euen so doeth it chaunce vnto thatsame man, who beyng clensed from one yll spirite, is made subiect vnto seuen that are euery one of them wurse then he.
While Iesus was speakyng this and a great deale more vnto the people of al sortes, a certain womā, meruailyng at his wordes beīg so wise & so piththy as they were, liftyng vp her voice amōg al the cūpany, said: blessed is the wōbe of thatsame woman which bare the, & blessed are ye pappes of thy nourice which thou didst sucke. The voice of this womā was pronoūced against ye synagogue of the Iewes beyng euermore a slaunderous maligner againste Christ, & the woman beareth the figure of the churche. Wherfore Iesus doeth not deny her testimony & preachīg, but maketh it perfite, saiyng: Forsoth blessed thei are, whiche heare the word of god, and kepe thesame in their hert, that it renne not out, but tary vntil it may one day bring foorth frute of euerlastyng saluacion. Thatsame is a muche more blessed thyng, than it was for the mother to haue borne his body in hers, or to haue nourced him wt milke. One woman myghte bee hable to beare so great an one, or to geue me sucke. But this blessednesse may be a thyng common to all creatures.
And whan at the speakyng of suche woordes as these, the multitude of people came still thicker and thicker rennyng thyther: Iesus begon to make aunswere vnto theim that had to fore required to haue some notable sygne shewed vnto theim from heauen, as though the thynges whiche Iesus had hytherto dooen, were but basse and lowe matters, nor dyd conteine in them any poynt at all semyng for a great prophet: and for that the same were doen for the common inferiour sorte: but they thoughte that vnto the Pharyseys for their partes, as menne of learnyng, and of an higher degree ferre aboue the rate of the common multitude, it were mete to shewe some special matter of woondre, euen purposely and specially for them. And this did they speake not of an vnfayned mynde, menyng any good faith therein: but to tempte and [Page] proue him, to the entēt that if he shewed none, they might finde cauillacions, that al the rest of his miracles had been doen by the helpe and mainteynaunce of Beelzebub, on the other side, if he shewed any, that than they might find sū other matter in hym, whereof falsely to accuse hym, and to lay to his charge. Iesus therefore saied: This same is an euill generacion, and of none vpryght ne plain meaning, where they haue already seen so many miracles doē, thei require yet sum ferther straunge tokē, not wherunto to geue credite, but which they maye slaunderously report: but the thyng whiche they do aske in ye waye of fraude and guyle, they shal not obteyn, but they shal receiue a signe such an one as they are woorthye. They shall not haue geuen them, wherat to fynde surmised cauillacions, but they shall haue geuen them, that maye conuince their malice and infidelitie. For there shalbe geuen vnto them the signe of Ionas the prophet. At the preachyng of Ionas, the Niniuites did repēt and refourme their manifold vngraciousnesse, whan thesame Ionas had shewed no miracle amongst them: but this nacion can by no miracles, ne by no benefites bee brought to soften their hertes to repentaunce. And yet is there one presēt among them greatter than euer was the prophet Ionas: which Ionas these folkes dooe highly esteme, because thesame beyng in a whales mouthe in the sea, liued there three daies and three nyghtes, and after all that, whan he was estemed and reputed for dead, sodainly appered aliue. A lyke matter hereunto, but yet muche more wōderful, and more aboue the course of nature shal it be, that the soonne of man beeyng dead in dede, shall lye three daies buried in the herte of the yearth: and yet contrarye to the lokyng of all euill persones, the yearth shal yelde hym again a liuesmā on the third day, whom it receiued dead. Wherfore at the last iudgement, this nacion, who now despiseth all others in comparison of theymselfes, and who thinke theimselfes to sitte euen in the high topcastell of true seruyng of God, shall bee condemned of manye nacions, whiche were thought to bee toto ferre out of the waie frō all godly deuocion. The quene of Saba shal arise at the iudgement with the mē of this nacion, and shall condemne theym, because that she beeyng a woman, and hauyng nothyng to do with the doctrine of the lawe, yet came a great lōg iourney from the ferthest partes of the worlde to Ierusalem, of purpose to heare the wysdome of Salomon. And yet euen nowe herein this place there is a greatter matter than euer was Salomon: and yet is the thyng set at naughte that is now presēt here. The Niniuites being folkes without any knowlage of the lawe, and wurshippers of Idolles, shall stande in tryall with this nacion at the iudgemente, and shall condemne them, because they did repent and amend their abominacions, at the preachyng of a man vnknowen vnto them and an aliene borne, and with no miracles, ne with no benefites shewyng any cause in hymselfe, why he should bee so muche regarded. And behold, here is nowe presente a greatter matter than euer was Ionas: and yet are they nothyng moued to amendment.
[Page cx]Now although many there were emong the Iewes, whose hertes by reason of their owne wilfull and stubburne maliciousnesse, the light of the ghospel did make more blynde then they were afore: yet the trueth ought not from hens foorth to bee suppressed, forasmuche as the knowlage therof should bryng veraie many to eternall saluacion. For the obstinate malice of vnbeleuers muste not be any lette or hindreaunce to the good. Wherfore the trueth muste bee brought to open lighte, to the more horrible grieuous damnacion of the eiuill persones and to the saluacion of the good sorte. No body lighteth a cādle (faith he) and hideth it in apriuie derke corner, or couereth it by whelmyng a busshell ouer it:Whan the iye is single all the body also shal bee full of light but setteth it in a candelsticke, that it maye geue light to suche as are wyllyng to enter into the house. Thesame that the house is without a candle, thesame that the body is without iyes, euen thesame is ye soule without knowlage of the trueth, which commeth by mere vnfayned feith: If thyne iye be single, and nothyng perished ne infected with any other inordinate desyres of this world: it will receiue the light of euerlastyng trueth, and al thy body shall haue the fruicion of this lyght, in suche wyse, as it shal no where stumble nor iutte agaynst any thyng. But in case the iye of thy bodye be corrupted or bleamished, then shal all the whole body be entrieked, and ready to take harme in the derke. For of feith commeth iudgement, and statutes or ordeinaunces of good liuing. This is the fountaine of all goodnesse, whiche if it be putrified, it cannot bee chosen, but that all the other thynges must be corrupted also. See therfore that this iye wherewith the trueth is seen, maie be pure in thee, and clere without any corrupcion, leste that the selfe membre, which onely is apte to receiue light, and which onely must shewe light to al the whole bodye, be encoumbred with derknesse. For thesame thyng beyng infected, which is the heade and ye roote of all good workes, euen those verai thynges whiche seme to bee good, are not good: And contrariwyse, the thynges whiche seme vnto the Pharisees to bee eiuill, shall not bee euill, if the fountaine wherhence they do spryng foorth bee pure and clere from all infeccion. What thyng a candle is to an iye well clarifyed, euen the lyke thyng is the woorde of God to the soule beeyng well pourged through the singlenesse of feith from naughtie affeccions. Whatsoeuer procedeth not of feith is synne. That if the iye of thy bodye shall be syncere and pure, as a thyng made all light with the candele of euangelicall trueth: than shal it geue parte of his light vnto all the membres, so that there shall not bee any derkenesse at all in any parte of the body: by reason that the iye shal looke foorth to the behofe of all the membres thereof. And so whatsoeuer thyng the hande shall doe, it shall not bee in any daungier of harme in the derke, but all the whole body shall bee lightsome, euen as the whole house is lightsome, whā the brightnesse of the candle geueth his light all about.
And euen immediately herupon there folowed a matter, whereby thesame [Page] that the Lorde had taught, might (as ye would saye) bee playinly declared. For the phariseis forasmuche as they had an iye foule blemished, & setting righteousnesse in ceremonies longyng to the body, they did wilfully leat slippe those thynges, whiche are not seen but with the pure clere iyes, vnto whom the candle of euangelicall trueth sheweth light: supposed the light to bee there, where derknesse was: and than did they stumble and renne agaynst thynges moste of all, whan they thought theimselues to goe gaily well vpright: and they iudged there to bee a grieuous enormitie, where none at all was: and contrariwise where a sore offense or transgression was, there wened thei to bee none at all. For they had theyr iyes sore bleamished with the supersticion of the lawe, with ignoraunce, with disdeineful pride, with enuie, with couetise, with hypocrisie, & with other naughtie vices. Than a certayne Pharisee prayed Iesus, to come & dyne with hym. Iesus made no refusall, as one that was euer readie to offre hymselfe vnto euery bodye, to the entente he might drawe all creatures vnto hym. And whan the lorde had sette him down at the table without washyng his handes afore, (and that, contrary to the guyse of the Pharisees:) this saied Pharisee begoonne to meruail with hymselfe secretely in his mynde, what the cause should bee, why the Lorde had not washed, before he satte down to his meate. And euen by an by of a thyng which neither maketh a man good nor ill, there spryngeth a thyng which is in veraye dede euermore yll. And as for the Pharisaicall ceremonies, whiche consiste in thynges perteyning to the bodye, haue this propertie naturall to them, & cummyng euen of theyr veraye kynde, that they brede slaunderous backebityng, euill suspicions, peruerse iudgementes, variaunce, hatred, & muche bralling. Iesus therefore well knowyng thissame to be ye chiefest corrupcion of euangelicall godlynesse, did sharpely rebuke the Pharisaicall supersticion, saying: Moses did in olde tyme appoynt certain ordinarie constitucions, & customes of purifyng, which neuerthelesse did conteyne a figure & representacion of pourgeyng & clensyng the soule. For to this ende it serueth al that euer that same lawe did derkely set foorth in shadowes. But as the tyme now is, where in consideracion of the trueth clerely apperyng foorth, it is mete for those shadowes of the olde lawe by litle and litle to vanish awaie, ye Phariseis, whiche professe the perfect knowlage of the lawe, do enbrace thatsame parte of the lawe onely, whiche is of least weyght of all towardes true godlynesse. And ye do not onely offend in this behalfe, that ye enbrace the carnalitie of the lawe not passyng on the spirite of the lawe, but also by reason of carnall ceremonies added to the lawe, and constitucions of your owne making, ye wyll in any wyse be reputed to be of more holynesse, then the veray cōmaundementes of God. The puritie consisteth in the inculpablenesse and innocencie of the herte. But as for ye do euery other whyle make muche washyng of your bodye, ye washe the pottes and cuppes that ye drynke of, ye washe the platers & dishes that your meate is serued in, beyng but outwarde thynges, and nothyng at al makyng to the true godlynesse of the mynde: and in ye meane tyme the innermore, and chieffer parte of you, beyng still vnwashed is all full of filthynesse detestable afore god, that is to wete, rauine and iniquitie. Ye beleue your selues to be defoyled yf ye drinke of an vnwashed cuppe, or if ye eat out of an vnwashed dishe: & yet ye thynke your selfe pure and clene, yf both your cuppe and your dishe to, yea and al that is in them conteyned, haue been gotten with rauine and with fraude. O fooles and mē of a peruerse iudgemente, [Page cxi] did not he that made the bodye, make also the soule? Than if purenes dooe so highly please you, it had been mete to make all the whole man pure in euery parte of hym.Did not he that made that which is witho [...]? &c. But it had been mete, to haue prouided firste for that, that is the chieffer parte. But al this while ye flattre your selues as though ye were pure euen in the best sorte, if on the one syde ye dooe euerie other whyle washe your bodyes and your vessels, that ye eate and drynke in, with a litle water: & on the other syde yf your herte beyng polluted with manyfold guyles, rauines hatred, enuie, desire of worldly promocion, and with other pestilent vices bee purged with almesdedes, whiche almes though ye doe it but for a vainglorye and a shewe onely, yet ye thinke it to bee sufficient for the vttermoste and highest clensyng of the soule that can bee. But woe vnto you Pharisees, who vnder a pretexte and colour of seruyng God, woorke your owne commoditie, tithing euen the vilest and moste common herbes▪ Myntes, and Rue, as thoughe God cared for no mo but priestes and Leuites onely.geue almes, and behold all thynges are clene vnto you. And in the meane tyme contrarye to the mynde of God, ye deale guilefully with your neyghbour, and relieue not the nedie, but enuie & grutche at them, which haue more wealth then yourselues, and the weake ye oppresse. O a iudgement in veraie dede ouerthwarte and peruerse. The thynges whiche the lawe hath appoynted for a season to be kept after the fleashe, in dede it had bene your partes not to leaue vndoen: but tho thynges whiche God would moste chiefly of all to be doen, which are euermore good, and acceptable vnto hym, outh first and most principally to haue been doen. Suche thynges as concerne your owne commoditie, ye dooe euen scrupulously looke vnto: but the thynges that concerne helpyng of the neighbour, ye passe nothyng on.
Woe vnto you Pharisees, who though ye outwardely beare a shewe of holynesse, yet neuerthelesse withinfoorth swell in ambicion, sekyng to haue the higher seates in the synagogues, and ye reioyce to heare suche honourable tytles as maister, and maisters, of such as bidde you good morowe, and good eauen, in the stretes abrode, nothyng els entendyng ne sekyng, but that ye maye please the iyes of mē, & estemyng it as a thyng of nothyng to displease the iyes of god with the filthinesse of the soule. Therfore woe vnto you with your hypocrisie, which are lyke vnto dead mennes toumbes, whiche shyne & loke smothe without foorth by reason of whyte worke, with titles, and many soondrye pictures, whereas withinfoorth they are full stuffed with all vnclenesse. But in the meane tyme the thyng that outwardly appeareth, sheweth faire to the iyes of suche as passe by, but the thyng that they hide within them, is vnseen. Neuerthelesse men maye be beguiled, but God can loke into the moste priuiest corners of the herte. Whan the Lord with great sharpenesse spake this and other thynges against the cloked holynesse of ye Pharisees, one of the lawiers beyng desirous to bridle the playn speakyng of Iesus, sayied vnto hym. Whyle thou speakest this on ye Pharisees, thou doest also reproche vs. An herte yt knoweth [Page] his conscience guiltie, cannot abide playne speakyng, but feareth leste the exā ple of playn speakyng agaynst others maye at last light vpon hymselfe.Wo vnto you [...]e lawiers, for ye lade menne with burdens.
But Iesus beeyng the euerlastyng trueth, whiche can no skill of flattreing (because the sayed trueth, onely is faultlesse and vnculpable, and yet neuer chydeth but to emende that is a misse,) aunswered vnto the lawier: If the wordes whiche I speake touche you too, as thou acknowlegest: woe shalbe vnto you lawiers also, who beyng not contente to exacte euerie triflyng obseruaunce of the lawe, at the handes of the poore ignorauntes, do moreouer besydes the authoritie of the lawe, adde many poyntes of your owne, and heapyng burden vpon burden, ye laye vpon the shoulders of the simple people a whole fardel vnpossible to be borne, and in the meane whyle ye take your owne pleasures to the vttermoste, beyng to ferre from touchyng the thynges whiche ye laie on other folkes shoulders, that ye do not so muche as kepe those chiefe poyntes neither without whiche the reste do nothyng.
Woe vnto you, who for vainglorious bosting of your perfeccion, do buylde vp the toumbes of the Prophetes where the moste parte of thesame wer slayne of your forefathers. For therby cōmeth it to passe, that euen by the veray same thyng, wherewith ye would moste fainest cloke your maliciousnesse, ye do moste of all bewraye thesame. For whyle ye garnyshe the sepulchres of the prophetes, ye graunt that they were persons detestable, whiche were the kyllers of suche men, whose memorie is high and holy emong you that are theyr ofspring. And forasmuche as your owne selues dooe towardes the Prophetes of this tyme, beyng ferre superiours to the Prophetes of times past,Ye beare witnesse y• ye allow the dedes of youre fathers. attempt wurse harmes, then your auncetours committed against the Prophetes of olde time, do ye not playnly declare, that beeyng blynded with lucre, ambicion, enuie and hatred, ye doe wetingly allowe the wicked actes of your forefathers, whiche actes of theyrs ye doe not onely folowe, but also earnestly labour to passe and to go beyond them? So often hath the goodnesse of God called you backe to emendment: and at all tymes haue ye wickedly shewed more extreme crueltie against them that layed the trueth euen in your lappes: whiche trueth was vnto you for none other cause odious sauing that it contraried your naughtie lustes and desyres. Wherfore the wysedome of God, whiche ordreeth all thynges by suche prouidence as cannot in wordes be expressed, before it wil punishe the obstinate malyce of this nacion, hath determined to leaue nothyng vnassaied, whereby they maye bee conuerted to better wayes. But after that aswell the botomelesse goodnesse of God, as also the peruersenesse of them not possible to be woonne to goodnesse, shall once bee declared to all creatures: so muche the more greuous tormentes shall they endure, howe muche the longer space they haue been suffred, and with how muche greater benefites they haue been prouoked and occasioned to repentaunce. Wherfore thus spake the wysedome of God within it selfe: what shall I doe more then I haue dooen to this vnrewly [Page cxii] nacion? I sent Moses vnto them. I sent many prophetes of olde tyme. I sent Iohn the Baptiste. Against Moses there was conspiracie wrought: the prophetes euery one, they either slewe orels plagued with affliccion: no nor Ihō neither would thei not heare though he were more then a prophet: neither did he escape scotfree for geuing good aduertisement. The sonne of man is come: and to hym do they woorke destruccion and death. I shall hereafter sende vnto them the last prophets of all, who shall ghostely expound the lawe vnto them: I shall sende the apostles, that shall haue great vertue in workyng miracles, that shal freely doe good to all people, that shall bryng vnto al folkes saluaciō, with excedīg smal charge to be bought, that is to wete, with faith. And yet will they not heare these neither, but wil persecute them, tormēt thē, driue them awaie, yea and sum of them wyll they slea: so farre shal their malice excede the goodnes of god. At laste, whā their malice shalbe so ferre growen, that they shall not onely matche, but also excede and passe the abominacions of all ages past, than shall the vengeaunce of God fall sodaynely vpon them, and than shall bee required at their handes the bloud of all the prophetes, which hath been shed sens the first creaciō of the worlde, that is to wete, from ye bloud of Abell, (who was firste of all men slaine by his brother Cain beyng enuious against him) vnto the bloud of Zacharie, the prieste, sonne of Ioas,Gene. iiii.ii. Paralip. xxiiii. who callyng backe the people to better aduised wayes, was stoned to death by sedicion of the people, betwene the temple and the aultare. And the sayd zacharie euen at the momente whan he departed from this life, bothe testifiyng his own innocencie, and theyr wickednesse, sayed: The Lord see this and require it. And euen now approcheth the tyme of this vengeaunce. One nacion shall, as ye would say, bee punished for al the hainous dedes of their forefathers, because it hath gone beyond all the malice that euer hath reigned in them all. It shall cum to passe vndoubtedly, that the wisdome of god hath sayd afore shall cum to passe. The Iewes of these daies, because they excede the rebellion, the peruersenesse, and the crueltie of all that in olde tyme haue been, shall in suche greuous sorte bee punished, as though they alone had accomplyshed and dooen all the yll partes that euer their auncestours haue in soondrie ages wickedly played.
Woe vnto you lawiers, and woe again, who openly professyng the knowelage of the lawe whiche is ghostly, and takyng into your handes, as due vnto you the keies of science and cūning, whiche ought to haue opened a way into the kyngdome of heauen:Ye entre not in your selues, and theym that came in, ye forbad. yet neither haue ye intred in thither your selfes, but others yt wer willing to haue gon in, ye haue kept out. For while ye peruersly expound the lawe, ye do (as one might say) lay battrey against that whiche is the principall chefe foundacion of al the lawe. At these maner woordes of Iesus, (beyng in dede halfe bitter by reason of so plain speakyng of ye trueth, but yet workers of hearth, if suche as thei wer spoken to had been willing to receiue the medicine:) wer both the Phariseis and also the lawiers sore offē ded: but because they knew priuely in their owne consciences that the thinges whiche wer spoken, wer euen very true, they would make no countenaūce at [Page] it before the people, but yet in the meane tyme they lay sure awayt to all the saiynges of Iesus, huntyng and serchyng if any thyng might procede foorth of his mouthe, wherupon they might grounde or make a foundacion of sum surmised matter against him, to the end they might seme to persecute him, not of a certain priuate hatred, but of zele to religiō and of a loue towardes god. For this propertie also hath pharisaical hypocrisie, that it worketh ne attēpteth none so wicked an acte, whereon it layeth not a fayre glose of loue and duetie towardes God.
The .xii. Chapter.
ANd because the Lorde Iesus knewe the malice of the Pharyseis, the Scribes, and the lawiers to be vncurable: it was his pleasure openly to notifie and publishe theyr hypocrisye, to the ende no creature mighte vnawares be deceiued by their cloked counterfaytyng: and so many coumpanyes of people euen than standyng round about in so thicke presse, that they trode one vpon an others heles, he began to say vnto his disciples.
Beware ye of the leauē of the phariseis which is hypocrisie. Endeuour your selfes earnestly to be suche, as ye would be taken for. Nothyng that is cloked shall frō hensfoorth be hable long to be hidden. There shall a tyme come whiche shall vttre and make manifeste vnto the worlde aswell your innocencie, as also their malice: Neither is there any thing now at this presēt so close vnder couerte, whiche shall not shortly bee vncouered, ne any thing so secretely hidden, the whiche shall not cum to the open knowlage of men. Wherefore beware ye that all your life be void of all cloking or counterfayte glose, and that ye neither speake ne do, no nor yet thinke any thyng alone by youreselfes, which ye would not by your good willes haue to be knowē of al creatures, for whatsoeuer ye shall now speake priuelye in the derke, shal one day in time to cum bee reported agayne in the clere light: and whatsoeuer ye shall nowe saie to folkes in their eares within your bedchaumbers, shall one day bee openly talked in the house toppes. The trueth shall offende the wycked sorte beeyng peinted with a counterfait semblaunce of godlynes: But leat not the feare of any euil person lede you away from the sincere preaching of ye trueth of the gospel. The vttermost extremitie of all the mischiefe that they can doe [Page cxiii] to you, is but to kylle, yea and the bodie onelye can they kille. But thus muche doe I say vnto you my frendes, forasmuche as ye maye boldely truste on my sure defence, leatte not the crueltie of these felowes anye thyng at all feare you, who though they attempte all that euer may bee dooen, may sleagh the poore carkesse, and that doen, they haue nothing besides to dooe any ferther harme vnto. But he dyeth not that is slayne for my cause. That if your fantasie be to take feare for to bee one of counsayle in thys case, it is good reason, that the lesser feare geue place to the greatter, and that he rather bee had in feare, who hath power with a becke to destroye the whole man altogether. And if ye wil nedes haue it shewed vnto you who is he, euen God it is, who onelye hathe power whan he hath kylled the bodye, to caste the soule into hell too. Leat not the cruelnesse of wieked persones make you anye thyng afrayde, who can dooe you no more but lyghte harme, nay can not dooe you any harme at al, no and not that neyther, but by the sufferaunce of God. That yf ye shall vpon the dreding of man, growe cleane out of kynde from the sinceritie of preaching the ghospell: while ye laboure to eschue lyghte and transytory mysaduentures, ye shall fall into harmes for euer to endure. Leat therefore one nayle dryue out an other nayle: and leat the feare of God dryue out the feare of menne. And feare ye not leste ye shall peryshe before your day. All men must without choice ones come to death: neyther dooeth it force howe long a man hath lyued, but howe well he hath liued. And blissedly dooeth he departe hens, whosoeuer dieth for my names sake. And yet shall no suche thyng chaunce beefore the tyme prefixed vnto you by youre heauenlye father, that ye shoulde not lyue a whit the longer, though the feare of death should neuer so much vexe your mindes. Yea and that poyncte also will youre father prouyde for, that euerye one shall dye at hys due tyme. Although these thynges seme in apparence to bee dooen by chaunce and at all aduentures, yet shall there nothyng chaunce vnto you, but by the permission of youre father who careth for all thynges belongyng vnto you. What is of a lower pryce or a thyng more contemned then a selye sparow? May not a man bye fyue of them for two ferthinges? And yet doth not God leaue them vncared for, and not so muche as anye one, no not euen of the vileste vermine liuing, doeth perishe without the knowelage of the heauenlye father. But as for you whome he hath specially pyeked and chosen a veray fewe in number out of all the reste to sette furth the glory of hys name, he dooeth so greatelye not leaue vncared for, that he hath euen the veraye heates of youre heades numbred out by tale.The veraye beares of your heade are all nū bred. Agaynste the will of hym it were a wickednesse to striue, for nothing will he desyre, but what he shall know to be beste. Therefore all youre carefulnesse concernyng youre lyfe, caste ye full and whole vpon hym. He that taketh care for the selye sparowes will not leaue you vncared for, being so ferre better then all the sparowes in the worlde.
Wherefore bee not ye of the will for feare of any eiuilles or mischiefes [Page] whiche men may bee hable to dooe vnto men, to fall from the profession of my name, as menne remembryng that by these affliccyons lastyng but a shorte while, lyeth the waye to euerlastyng blisse. For he shall not bee a partaker of the ioye, who shall refuse to bee partaker of the worldely reproche. Albeit this open shame here emong men,Whosoeuer confesseth me before men. &c. is the true glorye before god. For this one thing I say to you of assuraunce: whosoeuer shall professe my name here in presence of menne (whiche to dooe shall afore the worlde bee a thyng odyous and detestable,) I also shall professe hym at what tyme the maiestie of the sonne of God shall bee opened and shewed foorthe in the face of the Aungels of God.
And contrariewise, whoso shall not acknowleage me here in the face of men, shall not bee knowen of me beefore the Aungels of God. I knowe that the infirmitie of this humayne bodye of myne shall bee a slaundre vnto manye: but a faulte, whiche eyther procedeth from a man beeyng deceyued by a wrong opinion, or elles cummeth of the weakenesse of nature, although it be greuous, shall neuerthelesse bee easilye forgeuen. Therefore that they call me Samaritane, a drinker of wyne, a frende of the publycanes, and Iesus the carpenters sonne, shall soone bee releassed yf they amende. For it is a reproche whereunto the weakenesse of thys bodye hathe opened an entreaunce and occasion.Unto him that blasphemeth ye holye goste, it shall not be forgeuē. But whoso shall speake raylling woordes agaynste the holye ghoste, through whome God woorketh these miracles: because suche an one doothe of a sette and prepenced malice wetingly and willingly resiste agaynst the glory of god, he shall not fynde any pardone, neyther in this presēt world, nor in the worlde to come. Lyke as to the wicked Aungels there is no waye leaft to come agayne vnto repentaunce, (because they resisted God, not of any infirmitie or weakenesse, but of an obstinate malice) nor thesame wicked Aū gels shall euer emende ne haue anye hope of forgeuenesse: euen in thesame state shall men bee sure to bee, if they folowe the peruerse facion of the others. They see me a manne, taking reste and slepe, sufferyng houngre, yea and they shall see me dying, therefore it maye bee pardoned if they speake any thyng of me, that may truely bee sayde of a mortall man: But that beyng corrupted with enuie, they impute those actes to the spirite of Beelzebub, whiche they knowe to bee of the power of God, forasmuche as on the one syde they defraude god of his glory, and on the other syde they put ouer vnto wieked spirites, that cometh of god and is due to him: theyr so doyng verayly is of deiulishe malice, whiche for thesame cause shall not obteine pardone of god, though beeyng most singularely enclyned to shewe mercye, because he can no skille to repente himselfe of his goodnesse. Many wayes than shall there be murmouring agaynste youre preaching, For some persones shall persecute you eyther strayghing out of the right way of mere simplicitie, or els of a maliciousenesse miengled with theyr errour. Othersome agaynst the conscience of theyr owne harte, shall labour to destruie the veritie whiche they euidentlye see, & trie, and knowe, and that shal they doe for none other respect, but because it contrarieth theyr naughtie affeccions. By meanes of suche persones shall the eiuill spirite of Satan rebell against the good spirite of god, & by helpe of his garde ye wicked men, he shall inuade you with all kyndes of ingiens. And although ye bee ignorauntes of the worlde, poore men, and of lowe degree, there is no cause why for you to bee afearde of the vproare and sedicion of the world agaynste you. The spirite of god being graciouse & playne without any guile or deceite, is sufficient againste all aswell fraude as violence of this worlde. Therefore when ye shall bee haled into theyr synagogues, app [...]ached of greate crymes, [Page cxiiii] when ye shall bee drawen to come beefore magistrates or rewlers,Take ye ne thought how or what ye shall aunswere. and prynces, doe not ye as the common sorte of people doe, whan they are broughte afore a iudge to theyr aunswere, who are muche carefull what aunswere they maye make, or what they maye speake, to ridde theyr handes of the mattyer. Thus muche shall bee geuen to the puplique autoritie of a magistrate, that beyng called ye shall appere. But cause is there none why ye shoulde bee afearde of the sighte of them, or why ye shoulde bee carefull, howe to defende youre selues with an oracion prepared for afore: The playne tale of the trueth, shall continually from tyme to tyme bee ready and freshe in memory vnto you. And suche kiende of wordes to speake, the holye ghoste shall sufficientelye minister vnto you as often as nede shall require: of suche sorte as your life is, such shal your wordes also bee. And nothing there is more pithie or effectuall, then the playne trueth without any coloures.
And as the feare of iudgemente maketh many goe a crosse way from the sinceritie of professing the gospel: so doth the greedy desires of money corrupt a great mayny. To the ende therfore that the Lorde might vtterly plucke that affeccion also out of his disciples hertes, as a thyng basse or vyle, and vnmeete for suche as haue entred the charge of heauenly affayres, there was a matier euen there offered vnto him whereby the thing mighte bee doen. For where there was a very great multytude of people about Iesus, and yet no manne that had before that daye beene so bolde to aske so lowe and so basse a mattyer of him, one sayed vnto him: Maister, so it is that a brother of myne vsurpeth my parte of the enherytaunce whiche shoulde serue vs bothe, and fyndyng manye euasyons and stertyng holes, he delayeth from daye to daye to make particion therof: here leat the autoritie of thy woorde bee a succoure and ayde vnto me. Say vnto him, and bidde him, to deuide the enheritaunce with me. Than Iesus (as ye woulde saye) taking skorne and indignacion, so to bee interrupted from his heauenly busynesse of preaching, vnto carnall and fylthye ca [...]es: & in the meane while all vnder one, geuing a lesson to his seruaūtes that suche an one as beareth the office of an Apostle, ought not to bee enwrapped in secular and filthie affayres of the world, answered: Thou felow, with what face doest thou in the myddes of my preaching interrupt me agaynste thy brother in diuiding youre enheritaunce? who hath made me a iudge betwene you two being at variaunce about a light tryflyng mattier and shortely to decaye? Or who hath geuen me vnto you to bee a diuider of enheritaunces? Hath not this worlde iudges enough to ende such lowe matiers of trauerse? I haue no suche commission, that this or that partie shall growe in richesse by cūming to [Page] temporall goodes or landes by succession: but that all creatures may come to the enheritaunce of the lyfe immortall in heauen. And than turning to his disciples and to the rest that were there present, he begoon euen by the exaumple of the partye that had interrupted hym afore in hys sermon, to exhorte them from the earneste desyre of geatting worldely rychesse: not that richesse are of themselues eiuil, but because that to put the chiefe s [...]aygh of a mans life in thē, and for the desyre of them to be called away from tho thinges whiche doe earnestly concerne euerlasting blisse,Take hede & beware of coue [...]ousnesse. is a veary folye. Beware ye (sayeth Iesus) in any wise from all thinges belonging vnto auaryce. For oftentimes vnder the colour of necessitie of making prouisyon aforehande for ones liuyng, there cometh stealing and creping on a man, a vice neuer voide of pensifenesse and care, which being once suffered to enter into the minde, leadeth him out of the right way vnto all kinde of dishonestie. Yea and vneath may it possibly be eschewed, except that euen those very thinges whiche we doe possesse of our owne good right, be possessed of vs after an vnearnest sorte, and with suche contempt, that we can set them at naught when it is expedient so to doe. But suche people as doe in suche sorte put theyr trust and affiaunce in theyr richesse, that they sette a certain great staygh and assuraunce of mans felicitie in the same, doe veraye sore deceiue themselues.No mans life stādeth in ye aboundaunce of ye thinges that he hath. For aboūdaunce maketh not to felicitie, but rather to pensife carefulnesse: yea and on the other side to the contempte of the thynges, whiche onely and none other are to be sought, and acquired. For the necessitie of nature is appeaced and satisfied with a litle. And because he woulde more diepely empriente thesame in the hertes of the grosse people: the Lorde added therto a parable, by the whiche euerye manne myghte trye and examyne hys owne affeccion. There was (sayeth he) a certayne ryche felowe, whose lande had broughte exceding aboundaunce of fruictes and profytes, (as the fruitefulnesse of the yeres are not all lyke, but some yeres better then some.) The manne hauyng all the whyle no mynde at all of relieuyng the extreme pouertie of the neighboures, but in sorte as though that that had growen, hadde bene brought furth to the behoofe of himselfe and no moe, toke care for laying it vp in store, and not for bestowyng anye parte thereof to the nedye in the waye of alines or liberalitie. For he sayd within himselfe in his hearte. What may I beste doe? The plenteouse aboundaunce of my corne and other fruictes is ouer greate for all the barnes I haue, to laye vp in store the thynges that haue come of this yeres groweth. If he hadde taken charitie to bee of counsayle with him whan his herte thus boyled, charitie woulde haue sayde vnto hym, looke well aboute howe manye there bee that lacke the thynges which thou haste superfluitee of. Acknowelage and remember to whome thou arte beholdyng, and whome thou arte bounde to thanke for thys fortunate luckienesse of this yere of thine: God hath of a speciall greate tendrenesse towardes thee, geuē thee a stocke of goodes, wherof thou maiest gather great increase and gayne of godlye weorkes. Make thou an exchaunge of Goodes trāsitory, for goodes that shall euermore kepe at a staygh: of yearthly goodes for heauenlye: of humayne goodes for dyuyne: so shall thy lyberalitie bee a gayne vnto thee. But because he had more mynde to take folye and vnbethinking to bee of his counsayle,Soule▪ &c take thine ca [...]e, eate & drinke and be mery. he did by the instinct and mocion thereof, say within himselfe: I will downe with myne olde barnes, and I will make larger, and in them will I lay vp in store, all the whole increase of thys yeres growyng and the reste of my goodes, that nothyng maye decaye of miscarrie. [Page cxv] And whan all thinges are fully stablyshed, and all thing sette in good safetie, thā taking thoughte ne care for nothing I wil say to myne own soule. Soule, great abound aunce it is that thou hast of thynges layed vp in store for thee, euen enoughe to serue thee for a greate maynye of yeres: take thyne ease, take thy fil of eating and drinking, and make as mery as thou canst. This dreame of most fortunate state long to endure, whan the sayde riche manne did thus caste in hys mynde, there came sodaynely vnto hym the voyce of God, saying: Thou foolish man, where thy veray life is vncertayn to thee, why dooeste thou hoorde vp thynges in store for manye yeres to come, seeing thou canste take no fruicion of the thinges whiche thou layest vp, any longer, then while thou arte in thys lyfe, whiche lyfe no man is assured of, so muche as for one dayes space. Why dooeste thou promise thyselfe many and many yeres? This same veraye nyghte shall they require to haue thy lyfe and soule awaye. And these thynges whiche thou haste prouided, whose shall they than bee? Certes they shall bee none of thyne. Thou must of force leue them vnto an heyre of thyne owne, or to an other if any will enter to take possession of them. But ghostlye rychesse, whiche by bestowyng thy richesse in almes thou myghtest haue gotten, would haue gone with thee whan thou haddest bene dead too: Thou hast nowe heard the exaumple and state of a man whiche hoordeth vp the richesse of this world to his owne vse, and is ryche to his owne behalfe onely, & is not ryche to wardes god: who would fayn be refreshed and cherished in his membres, by suche persones as haue more then will serue them, and muche more blisfull are they ryche, that after suche sorte dooe growe to pouertie.
Whan the lorde had thus muche sayde to the multitude of al sortes & degrees, anon turning to his disciples, whome it was requisite not only to be fer from alauarice, but also to bee voyde of al carefulnesse of thys lyfe, to thentent that nothing might hinder or put backe theyr myndes from the charge of teaching the ghospell: for this cause (quod he) as I haue already afore thys time sayde vnto you, euen so repetyng the same agayn and agayn I shall warne you. Be ye nothing carefull concerning the lyfe of your bodies, as folkes in perplexitie and feare lest ye shoulde want meate & drinke, no nor yet about the incommoditie of youre bodye, lest it shoulde wante clothes. For youre heauenly father, who hathe geuen you that is the better, will also geue you that is lesse of valour. The soule & life is better then meate, although in the mean time without meat it endureth not in the tabernacle of the body, and the body is more precious then the garmente:Considre the rauens for thei [...]ither sowe nor reape. &c. dooe ye thynke, that your father being no lesse bountifull then riche will suffer, that seeing he hath of his bounteous liberalitie geuē lyfe, there shall lacke meate wherewith the life must be continued? or seing he hath geuen the body, he will so doe, that the body shall want wherwith to be couered? where the prouidence of god dooeth not slacke that thing in beastes whiche are brute and of no price, will it (trowe ye) bee slacke in you whome he hath specially chosen and deputed to so high a matier? Consider ye the rauēs & [...]owes: they neyther sowe corne, ne reape, they neyther haue storehouse ne [Page] bar [...], and yet god dooeth prouyde also for them concernyng theyr foode, as one that neglecteth none of the thinges whiche he hath created. Howe muche more than will he beeyng youre father prouyde for you, whome he so muche more derely loueth aboue all crowes and rauens?
And what, that to be troubleously vexed with the care of suche thinges is a poyncte not onelye of mistrustefulnesse towardes God, but also of folye? For it is a playne folye to bee vexed with carefulnesse of mynde whiche shall nothing auayle. No manne is hable with all hys carefulnesse to make hys lyfe one day longer then it shoulde bee.Whiche of you. &c. can adde to his stature one cubite▪ What that not so muche as the quantitie or stature of youre bodye, no nor the shape therof is in your hande? God geueth it suche shape as himselfe beste pleaseth, he geueth it suche stature as hys will is, and euen so dooethe he geue it lyfe too, as long as hym lyketh. And who of you (I praye you) is hable throughe hys carefulnesse to adde one cubite more of heithe vnto the stature of his bodye: or what man is hable by his carefull thoughte takyng, to make one whyte heare of his head blacke,Considre ye l [...]lies howe they grow. &c. or one blacke heare whyte? If than in thynges whiche are in mannyer of no weighte at all, your carefulnesse can nothyng auayle: to what purpose is it to bee carefull concernynge lyfe? Nowe to the entente ye maye not bee troubled with care about clothing of your body, considre me the lilies whiche growe in the fieldes without anye mannes laboure, howe they shoote vp to theyr full heithe and quantitie, no manne dressyng them, or bestowyng anye laboure aboute them. The lilies dooe neyther laboure, ne spynne, ne weaue: and yet the prouydence of youre father dooeth insomuche not suffer them to lacke clothyng, that the moste ryche kyng Salomon, whan he moste of all shewed the princely porte of hys regall estate, was not at anye suche tyme so well arayed as anye one, whiche soeuer it bee, of the fyelde lilyes, whiche shall last but for a shorte tyme. That if god dooe with so greate prouidence cloth a blade euen commonly growing euery where, and anone after to vade and perishe away, and suche a blade as this daye is freashe and greene in the fielde, and the nexte morowe whan it is dryed vp, is caste into the fournace mouthe to be burned, howe muche more will he not suffer you to bee vnclothed, o ye of litle feyth? For thys carefulnesse of youres commeth of none other thyng but onely of a mystrustfulnesse towardes youre father beeyng aswell moste mightyfull, as also moste lyberall, yea and also moste prouydente. If he feedethe, if he clotheth, if he gouernethe all thynges whiche he hathe created: than dooe ye also caste awaye all care concernyng thynges of the basseste sor [...]e, that is to wete, meate, drynke, and clothyng, lette neyther penurye of suche thynges as these kylle your heartes, nor more then suffysaunce sette you in pryde. Neyther as ydle folkes hange ye all together of the weather, obseruyng and markyng all lykelyhoodes and fore geassynges of tempestes, [Page cxvi] weaxing pale for woe as often as the planetes shall threaten penurie or derth of Corne. For concerning suche thinges as these to make great inquisicion and serche afore a long tyme to come, is the condicyon of the Gentiles, who beeyng wholly wedded vnto the world, doe not knowe God. But ye that knowe howe gracious and bountyfull a father ye haue in heauen, why dooe ye with vayne carefulnesse tormente youre owne heartes? For youre father knoweth well enough, that ye haue nede of suche thynges as appertayne to the necessitie of nouryshyng and coueryng the bodye. Neyther is he so harde, that he will suffer you to peryshe for defaulte of suche thynges, forasmuche as ye are earnestly occupied about his businesse.Seke ye after ye kyngdom of god. &c. But rather leat youre chiefe and pryncipall care bee, to sette foorth the kyngdome of god, whereof I haue specially chosen and appoyncted you to bee publishers, and also the mynysters. Especially afore al other thynges, seke ye the ryghteousnesse therof, not consistyng in Iudaicall ceremonyes, but in those thynges whiche I haue aforetaughte you: and with whole hearte and mynde bee ye earnest in thys thyng whiche is of all the moste greatest. The other smaller thynges, god himselfe will of hys owne accorde and mocyon geue vnto you euerye one of them, and will not suffer any thyng to be wanting.
Leat nothyng make you afearde, o litle litle flocke, ye are but afewe, ye are of meane and lowe degree, ignoraunt persons ye are of learning or worldly knowelage: ye are not wth anye richesse, with anye power, with any weapon, or with any bendes of harnessed men, armed agynst thys worlde beeyng full of wiekednesse, and readye to aryse agaynste you with all kynde of engyens. Yet is there no cause why ye shoulde bee afearde.For it is your fathers pleasure to geue you ye kingdome. So hath it lyked youre father, to reiecte men of power, men of learnyng, and the proude hearted, and vnto you being in worldely acceptacyon, persones moste abiecte, to geue hys kingdome, whiche throughe priuie richesse of the soule, and whiche by reason of celestiall fortresses, is vnpossyble to bee subdued. Wherefore beeyng specially chosen out to so highe a dignitie of the kingdome celestyall, contemne ye these basse and vile thinges: and being marked to goodes that shall euermore contynue in theyr perfeccyon, take ye no regarde of thynges that shall in shorte space decaye and come to naughte.Sel that ye haue and geue almes. That yf yearthlye possessyons dooe hynder you or pulle you backe from thinges beeyng so ferre better then they, fel ye that ye haue in your possession, and deale the money that is made thereof about for relieuing the nede of the poore. Richesse cannot be layed vp in more safe custodie, they can not be put to the banke of exchaunge with greatter and more assured encrease or intereste. Whoso geueth an almes, layeth out hys goodes to receiue intereste at goddes hande, who can not vse anye deceipte or fraude, and who (as he is both riche & bountiful) will for vile thinges repaye most precious, for earthly thinges, celestial, for thinges transitory, and shortly to bee taken awaye, thynges eternally for euer and euer to endure. Endeuour your selues therefore to bee grounded ryche menne in suche goodes as these: geat you treasour bagges, that dooe neuer weaxe olde, and laye vp treasour for your vse in heauen, whiche shall neuer fayle, and whiche shall bee safe for [Page] you aswell from theues as from mothes. For this thing we see commonlye to chaunce, that in what place euery manne hath hys treasoure, there hath he his hearte also.where your treasour is there will your hearte be also. For what thing a man dooeth earnestlye loue, the same can he not forgeat: lyke vnto a ryche manne that hath great goodes eyther layed vp at home in hys cofers, or dygged in the grounde, thoughe he bee abrode from home, yet he hath hys hearte at home, full of care and feare leste some priuye these shoulde robbe them, leste any other casuall chaunce may eyther bewray or perishe hys treasour. Agayne they that be in loue, haue theyr myndes euermore earnestly fixed and set on the thyng that they loue. But your herte muste euermore be in heauen. And in heauen will it euermore bee, if ye shall haue nothing on the earthe, whiche ye dooe eyther hyghly esteme, or loue, but shall haue all your treasour safely layed vp in heauen.
The tyme is shorte: with all earneste endeuour ye must attende, that ye hoorde vp in heauen a great heape of good weorkes. The daye approcheth euen at hande, in whiche euerye one of you shall for the seede that you haue sowed of temporall thynges, reape an harueste euerlastyng. But because thys daie is to you vncertaine, ye muste continually frō time to time bee prepayred and readie against it come. And that shall ye bee, if ye shall not bee stopped ne staighed with any lettes or impedimentes of wordely thinges, if ye shall not haue leat slippe any occasion of doing good. Agaynst the cumming of thys day than,Leate you lo [...]gnes bee girt about. eat your loignes from time to time be wel girt about, leat light burning candels be in your handes, that ye may be like vnto wise and feithful seruauntes who because they are vncertayne what houre their lorde wil returne frō the wedding, they stande continually in a redinesse watching with torche-light, to the ende that assone as he beyng come home agayne shall knocke, they may by and by open the doores vnto hym. Thys diligence of seruauantes shall not be displeasaunte to the lorde or maister, but happy may they bee yf the maister sodaynly cumminge shall see theym watching. For this I saye vnto you for a certayntie, that the maister shall geue agayne to theym an excedyng large rewarde for that pleasure and seruice, whiche neuerthelesse it was their bounden dutie to doe. For he agayne on hys partie shall girde hymselfe, and diligently watching what euery one requireth to haue, he shall as a seruitoure geue it theym hys owne handes. Neyther dooeth it make any force in what parte of the night he cometh (for it was his pleasure to haue that thyng vncertayne) but at whatsoeuer watche of the night he cometh,And yt he come in the seconde watche. &c. whether in the secounde or in the thirde, or in the veray dead of the night: happy shall the seruauntes bee, yf the lorde shal finde them in a due readinesse. There is therfore no slackenesse to be vsed in this life. But so muste men liue as though that day shoulde come euen at this present houre. For it shall sodainly and vnwares steale vpon the worlde: therfore muste men alwaies prouyde that it maye [Page cxvii] not come vpon theim beyng vnready. For after that he shall be ous already come, it will by that time be ouerlate to amende the slepinesse afore paste. There is none so sluggyshe a mayster of an house, that woulde suffer to haue an hole dygged throughe into hys house by a nyghte these, if he knewe afore hande what houre the thefe woulde come. That if suche an one dooeth kepe continuall watche that he maye not bee spoyled of hys worldelye goodes,Be ye therfore readye also, for the sonne of man will come. &c: howe muche more is it youre parte to watche that ye maye not lese the blisse euerlastyng? As the nyghte thefe comethe stealyng at suche an houre whan the folkes of the house are moste harde and dead in slepe, and leaste loking of all is for any body to vndermyne it: so shall the sonne of man sodaynely come at suche an houre, whan ye shall leaste of all mystruste or thynke that he will come. Therefore in asmuche as that same tyme is to you vnknowen, and yet vndoubted it is that come he will, bee ye contynually readye, well armed and furnyshed with good weorkes, and lyghte, as menne clene rydde and voyde from all lettes or encoumbraunces of thinges worldely.
Petur whan he had hearde these woordes, sayde vnto the Lorde: maister, whether is it thy pleasure that thys parable shall appertayne properlye, and directely to vs alone that are thy disciples, or els dooeth it indifferentlye concerne and touche all people? Than the lorde in suche sorte attempereth hys aunswere, that he denyeth it not in some behalfe to perteyne to all menne that couet to atteygne euerlastyng saluacyon: but specially he signyfyeth it to concerne suche, as haue the despensacion and disbursing of gods worde committed vnto them. And he added an other parable to that that wente afore, to the ende he woulde the better enkiendle his disciples perpetually to bee incūbent vpon theyr office, and he also propouned and set before them aswel a rewarde whan they had duely executed theyr office, as also a punishmente to any suche as were slacke in his office.Who is a seithful stewarde, whome his lorde shal make rewler ouer his housholde: A rare thing it is (saieth he) emong men to finde an experte and a feithfull stewarde to haue the dysposicyon of ones goodes: who whan hys maister is from home in a straunge countrey, will see well to hys householde, of whiche he is made ouerseer and deputye, not to vse hymselfe as a Lorde or a tyranne ouer it, but oute of the tresoures of hys Lorde, to bring furth & pay vnto euery body his due allowaunce as much as conueniēt is, and at suche times as is requisite. Blessed shall that seruaunt be whome hys lorde sodaynly returnyng home, shall finde attendaunt vpon his office. For hauing approued and tryed hys vpright trueth and diligence in the proporcions assigned out vnto him, he wil make him rewler of all his goodes, and wil [...]ouchesalue to vse hym in manyer as halfe a partener with hymselfe of all his goodes and substaunce. In the contrary parte, in case the said seruaunt be neither one of honestye to truste vnto, nor yet wyse and experte in hys offyce, [Page] but taking a pryde through the absence of his lorde and by reason of the office of stewarde or deputie commytted vnto hym,But if the seruaūt saie in his hert: my Lorde will differ his cumming. shall saye in hys owne mynde: my maister doothe nowe sette a long daye of cummyng home agayne, and peraduenture he will neuer come agayne: in the meane tyme I will dooe all as myne owne fansie seruethe me: and thus shall beegynne to vse crueltie ouer his felowe seruauntes bothe men and weomen, not onely not feedyng them of his wheate that is theyr mayster aswell as hys, but also pumbleyng and beatyng them, and vsurpyng a certayne tyrannye ouer hys other felowes, he dooe for hys owne parte all the whyle eate, and drynke, and bankette, and vse to drinke himselfe dronke, wastfully consuming his maisters goodes in filthye sensuall pleasures and in tyottous excesse: what iudge ye that suche a stewarde shall haue for hys laboure? Forsouth hys lorde shall returne home agayne at suche a daye whan he was not looked for, and at suche an houre as he was not knowen of: and the seruaunte dooynge whatsoeuer hymselfe lusteth without feare or care, hys lorde shall separate and cutte of from hys housholde, nor shal vouchsalue to suffer hym to bee one of hys house, but shall rekon hym in the noumber of the other vnfeithfull persones, assured to suffre condygne punyshemente, forasmuche as he woulde not bee myndefull of hys office.The Lorde of that seruaunte wil come. An euangelicall stewarde and dispenser of Goddes woorde, can not by any thyng better winne his lorde and maisters herte vnto hym, then whan his lorde is absent, to represent the gracious bountie of him, towardes the neighboure, and not to thynke himselfe a lorde ouer the neighboure, but remembre that he is a felowe seruaunte with him.
And certes the more perfeict knowlage that a man hath or shall haue of the veritie euangelicall, so muche the more grieuous shall hys condemnacion be, if he be negligente or slacke to folowe that he hath learned to be the righte way. For ye Gentiles, to whome the trueth hath neither by meane of the law, ne by meane of the gospell bene shewed, shall be nothing so sore punished, as the Iewes, whome the law of Moses did instruct to some forwardnes in godly exercise. And emong these againe the Phariseis, & suche as are experte in all the poynctes of the lawe, shall be more sharpelye punished, then the symple ignorauntes. But moste grieuous punyshemente of all others shall they haue, whome the trueth, being wel knowen, whom so many miracles, & whome my liuely exaumple hath not moued to the zele and earneste exercyse of theyr duetie towarde God. I haue hydden nothyng from you. Whatsoeuer thyng my heauenly fathers will hath bene that ye shoulde knowe by meane of me, I haue opened and declared it vnto you. Beware ye therefore by the exaumple afore goyng of the negligent seruaunt, that regardeth not hys maysters commaundemente. For suche a seruaunte, as hys maister hathe had and vsed in higher degree aboue the rest, as one to whome he hathe commytted the disbursing and bestowing of hys goodes, to whome he hathe opened the priueties of his counsayle, whome he hath put his truste in whan he went into fer parties from home: excepte he shall dooe that he is commaunded to dooe, and shall prepayre hymselfe to the executyng and dooyng of suche mattyers as [Page cxviii] he knewe that hys maister woulde with all his hearte haue to bee dooen, he shall abye with manye a sore strype. But whoso shall bee of the noumber of the seruauntes, to whome the lorde hath not opened the will of hys hearte, yf suche an one shall dooe any offence woorthye punishmente, he shall drinke but with a fewe stripes. Than is there no cause, why the despensacion of Goddes woorde and of the ghospell beeyng commytted to youre charge, shoulde make you any thyng the more haulte in takyng vpon you,For vnto whome soeuer muche is geuen of him shalbee muche required. &c. but rather the more carefull to discharge youre duetie well. He dooeth more verayly take vpon hym a charge then an honoure, whoso taketh in hande any office or ministracion in the churche. It is a thyng of free gratuitee, that is so commytted vnto anye man, and it is committed vnto euerye man of veray purpose to bee broughte furth, and vsed to the common vtilitie of all the whole housholde indifferently. And lyke as maisters doe require a more streight and precise accoumpte at the handes of suche an one, whome they haue put in trust with moe thinges then an other, so at the handes of such an one to whome a larger gifte or ministracion of knowlage and of autoritie hath bene geuen of God, there shall more be required, then at the handes of the others: and to whose credyte a larger and greater ministery hath bene deputed, the moe persones that he oughte to haue dooen good vnto, so muche the more shall there at hys hande bee required. The more learning that thou hast, with so muche the better will teache thou: the richer that thou arte, so muche the more gladly relieue thou the poore: the more that thy power is, so manye the moe persones leat thyne auctoritie draw and bryng vnto the ghospell. It is an other mannes that thou haste, and not thyne owne, and the true owners will is, to haue lyberally bestowed vpon others that he hath lent to thee.
I thirst the saluation of man, and for the cause therof am I come into the worlde, and to the earnest desire of my hearte all tarying or delay semeth long. It is no washe doctryne, ne worldely, that I haue brought downe from heauen. It is mere and pure fyer, whiche will surelye eyther clense and puryfye a man, or els burne hym. And I am euen of purpose come, that this same fyer maye bee kiendled on yearthe. For what other thyng els dooe I desyre or wante? Beeyng once kiendled it will ferre and wyde so daynelye take all the vniuersall worlde with the slaine. But thys fyer shall not leape ne sparcle foorth, onlesse thys flint stone of my body bee first strieken on the crosse. That same baptisme is yet behynde to come,But I must be baptised with a baptisme. &c. whiche my father hathe precisely appoyncted vnto me, to be dieped in myne own bloud, to the end I shal through my death suffer paynes and tormentes for the sinnes of all the whole worlde. At that houre and neuer afore, shall that same sparcle of euangelicall charitie, appere vp and shewe furth it selfe emong men, whan they shall see an innocent giltlesse man to haue willingly suffered a vyle & shamefull death for malefactoures, that haue transgressed. For this is a sparke of perfeict charitie & loue. [Page] And from this baptisme doe I not onely not abhorre: but for the loue that I beare to the saluacion of mankinde, I am in a great agonye, to haue it accomplished with all expedicion. The nature of my body abhorreth the matier: but the entier loue of my soule greatelye longeth for it. But thys fyer being kiendled shall stiere vp great vproares in the worlde. For it shall bee a vehemente fyer and an heauenlye, aswell discussyng as also strieking foorthe all naturall affeccions of men. For doe ye beleue that I am come to bring suche peace into the earthe, as thys worlde loueth, with whome it is than altogether quietnesse and tranquilitie, whā the lustes and appetites of the herte bee all pleased and satisfied, and whan the eiuill persones dooe agree with the eiuill? No verayly: I am not come to set suche concordes at one, but to sende debate and variaunce. People will not euery one obey the ghospell, and for the ghospels sake, all other thynges are to bee contemned. Whereupon it shall so come to passe, that in one house, in whiche there was a naughtie peace afore, there shal aryse an holesome variaunce. For fyue sortes of persons being of nature most nere ioyned together,The father shall bee diuided against the [...]onne. shall for my cause bee at dyuisyon emong themselues, three agaynst two, and eft two agaynst three. For what is more nere coupled together by nature then the sonne to the father? And yet shall the father for the ghospels cause, fall out and and bee at distaunce with the sonne: and the sonne shall for the ghospels sake despise the father. In lyke mannier shall the mother bee at variaunce with the daughter, but the charytie of the ghospell shall bee of more force in the daughters mynde, then naturall affeccyon towardes hyr parentes. The mother in lawe also shall bee at playne defyaunce and warre agaynste hir owne daughter in lawe: but the loue of eternall saluacyon shall with the other in her mynde outweighe the respecte of alyaunce of the fleashe. For the bandes of the spirite dooe muche more streygne the hearte, then the bandes of nature dooe.
After these woordes, Iesus turning to the people, sayde: Wherefore than dooe notye prepaire your hertes to the kingdome of God, whiche is euen veray nighe at hande? Doe ye not perceiue & fele it to approche, so many tokens of thinges as ye haue? Why are ye in this behalfe nothing good cōiecturers, seeing that in mattiers of so muche lesse weight and importaunce, ye haue so quicke a smelle to caste and geasse at thynges to come? For whan ye see any cloude arysing out of the west,Whan ye see a cloude arise out of the west. &c. ye streyghte waye tell afore hande that there is a shower toward, and the thing commeth to passe which ye doe so prophecie. And agayne whan ye perceiue the winde to blowe from the south, ye tell aforehande that a greate heate will folowe, and youre geasse dooeth nothyng beguile you. Neuerthelesse litell it forceth, whether it rayne or rayne not: but it maketh veray great force, that through euangelical feith ye procure & [Page cxix] atteyne euerlasting saluacyon. O ye hypocrites after what sorte all youre dooynges are cloked and counterfaicte. And euen suche as youre holinesse is, euen suche lyke is youre wisedome also. In thynges perteynyng to thys presente lyfe ye haue a witte and a forecaste: but in thynges belongyng to immortalitie ye haue no syghte at all. Ye marke the parte of the skye and of the yearth,But how happeneth it y• ye can not skill of this time? that is nexte to you, and therof ye gather coniectures and likelihoodes of thynges to ensue. But howe happenethe, that of so manye tokens as haue bene shewed vnto you, ye doe not marke nor espie the time to be now at hande, whiche shall beyng to all creatures, eyther healthe if it bee duely accepted, or eternall damnacyon in case it bee neglected? Ye knowe what the Prophetes haue promised: ye heare so manye thynges, whiche are sayde and wroughte emong you: ye see the worlde to bee chaunged to a newe state: and can ye not yet of all these thinges caste ne coniecture the tyme to bee at hande, that hath bene promised?Whan ye[?] goeste with thine aduersarie to ye[?] reweler. This onely thyng was with all youre earnest endeuoures to bee attended vnto: neyther shoulde anye thing bee of so greate weyghte or regarde with you, for respecte or cause whereof ye shoulde susteyne anye losse or hindreaunce of good procedyng in the ghospell. If thou haue good or substaunce, and the same bee a leatte vnto thee, selle it: If anye bodye haue dooen thee anye offence or dyspleasure, forgeue it rather then to take the vttermoste of thy righte at the lawe. That if the mattier come so ferre, that ye bee goyng to the iudges, euen as thou goeste thitherwarde on the waye, take thou suche wayes, as thou mayeste bee rydde of thyne aduersarie. It is better to ende the variaūce betwene you euen with condicions to fare wurse then equitie would thou shouldeste dooe, then to abyde the vncertayne ende of the iudgementes of the lawe, in whiche iudgementes the better cause dooeth not alwayes preuaile and geatte the ouer hande. Otherwyse thou putteste thy selfe in hasarde and auenture,Thou shalte not departe thence. &c. leste the iudge shall delyuer thee to the gayloure that taketh charge of persones condemned, and he to caste thee in priesone: whiche thyng if it so chaunce, this I tell thee for a mattier of certaynetye, thou shalte not get out from thence, vntyll thou paye that is demaunded, euen to the vttermoste ferthing. A busy mattier it is to trauerse the lawe: and whoso maketh hast to the marke or gole of euangelicall perfeccion, hath no vacaunt tyme to be long letted with suche coumberouse tariers. Firste and formoste weigh it well with thy selfe, howe muche more gaynes there is in forgeuing a wrong or displeasure doen vnto thee, then in extreme folowyng the suyte of the lawe for it: in geuing ouer or leattyng goe of a thyng, then in recoueryng it by the lawe. First thou arte sure to gayne frendeshippe of the other partie, which by entreyng trauerse of the lawe is in hasarde of lesing: secoundlye thou winneste the aduauntage of a great deale of tyme, whiche by folowing the suit thou muste nedes haue loste: besides all this thou gayneste tranquilitie and perfect quiete of mynde, which quiet the troubleouse suites of the lawe are wont to take away from a man: & finally thou doeste escape w [...]tsoeuer mishappes or harmes the vnluckie ende of trauersyng the lawe may be hable to cause vnto thee.
¶The xiii. Chapter.
WHyle Iesus speaketh the premisses and many thynges moe to the multytude of all sortes of people there assembled, partelye prouokyng and luryng them to theyr duetie towardes God with promise of rewardes, and partlye makyng them afearde with the terroure of punyshementes if they woulde bee negligente in that behalfe, and vsing all meanes possible howe to enkiendle the myndes of the audience vnto the earneste endeuoure and excercyse of a better lyfe: there came, euen as happe was, certayne persones, whiche brought hym newes of a straunge matier and horryble to heare, concernyng certayne men of Galile, being haynouse offenders, vpon whome Pylate the lieutenaunte of Iewrie, had caused execucyon to bee dooen of a straunge exaumple, and the firste that euer was of that sorte, whiche was, that whan the parties aforesayde were founde guiltie and were condemned for theyr offence, he miengled theyr bloud with the bloud of beastes which thesame Galileans slewe in sacrifice after the ordinary facion of the Iewes. And because it was an offence of great enormitie that they had doen,Certain mē that shewed him of the Galileans. &c. they were punished with an horrible kynde of death, to the terrour and feare of all others. Nowe the vulgare people vseth commonly to detest persons so condemned, and to crye out on them, and to reioyce in theyr owne behalfes, that they haue not committed any suche acte, when one that maketh suche reioysyng is manye tymes eiuill in an higher degree of vngracyousenesse and myschiefe, then they whose manyfeste and openlye knowen cryme hath beene satisfied and pourged by open execucion of deathe. But Iesus beyng mynded that the terroure of thys exaumple shoulde come vnto all persones, whereas they that made relacyon thereof, supposed it not to touche anye others sauyng onelye suche partye as had dooen thesame transgressions: made aunswere vnto them thys wyse. Dooe ye beleue that these Galileans onely and no moe, were haynous transgressoures among all the people of Galile, because the rigourous sharpenesse of the iudge hath shewed thys vttermoste extremytie of punyshemente vpon them alone? It is not enoughe for you to kepe youre selues from dooyng the lyke of theyr highe offence: but ye muste amended from all sinnes.
Whiche thing onlesse ye doe,Excepte ye repente, ye shall all lykewise perishe. though the mercifull fauoure of God suffer you for the tyme, or purpose to haue you conuerted [...]t shall ye all at laste peryshe by the sembleable vengeaunce of GOD. And because the vengeaunce being for a tyme delayed shall not put you in hope to escape vnpunyshed, excepte ye amende in season he shall come sodaynelye and take you ere ye bee aware, lyke as these same eyghteene persones were of late dayes sodaynely taken and oppressed with falling of the toure vpon then in Siloe.
[Page cxx]Although ye escape the vengeaunce of menne, yet the vengeaunce of God can by no meanes bee auoyded. The exaumple of those fewe toucheth you all. Doe ye beleue that whan the falling of the sayde toure oppressed thosesame menne, there were not many in Hierusalem euen more vngraciouse and more mischieuous than they were? But the mercifulnesse of God differreth them vpon hope of repentaunce. The crymes of some persones are manyfeste and open, and some mennes are vnknowen: and euerye bodye laugheth on theyr owne eiuill properties: but emong you all there is not one good, neyther shall any man escape with his naughtinesse vnpunished. Yea and thus muche I boldely assure you of, except ye amende from your former naughtinesse, the vengeaunce of God shall in lyke manier lighte vpon you euerye one. See ye therefore that ye doe not abuse the fauourable sufferaunce of God to sinne the more at your libertie (as it were) out of the checke, remembring well that the later the vengeaunce of God dooethe come, so muche the sorer it will lyghte, whan it falleth. God dooeth manye soundrye wayes prouoke to repentaunce: now speakyng fayre, an other tyme putting in feare. At the last whan he seethe the obstinate malice of men by no meanes to be brought to amēdement, he vttrely destruieth all the whole man at once, to the ende the partie which would not bee good to himselfewarde, may bee a profitable exaumple to others.
And because Iesus woulde the more diepely impriente this sentence in the hertes of the grosse multitude, he added to the premisses a similytude apte to bee applyed to the case aforegoyng. A certayne man (sayeth he) had a figtree planted within his vineyarde. The partie that had sette it, came vnto it at the due tyme, seekyng to haue the fruicte whiche nowe in the begynnyng by cummyng foorthe of the leaues, it seemed lykely to yelde, and founde thereon nothyng at all sauyng onelye leaues.A certaine man had a figtre planted in his vineyard. &c. Than callyng hym that had the charge of dressyng and housbandyng the vineyarde, he sayde: Beholde, the thirde yere is nowe paste, that I come to this figtree, seking to haue fruicte thereof and yet can I none fynde, therefore cut it downe. To what purpose dooeth it occupie and coumber a roume in the grounde, bothe hurtyng the vyne with the shadowe, and also drawyng vnto itselfe the sappe and moysture wherewith more profitable and fruictfull trees myghte haue beene nourished: But the baylife of the vineyarde sayde vnto hys maister: Maister, thou haste suffred it to stande nowe three yeres, leatte it alone yet thys one yere more, vntill I may trie euen the vttermoste of my cure to bee doone vpon it. For it maye so bee, that it is barayne through the defaulte of the soyle. I shall therefore digge rounde about it, and ca [...]te doung about the roote. If throughe suche cherishing the tree bee reuiued and stiered vp, and dooe bring foorthe fruicte, thou shalte preserue the tree: but in case thou shalte afterwarde see it to bee of desperate baraynesse, than shalte thou come to that that is the vttermoste extremitie, and shalte cutte it downe, that at leastewyse it may dooe no harme to thy vineyarde. By this present parable did the lorde in generall warne and aduertise all persones, not to make lighte of god prouoking them to repentaūce. But particularely and most directly he noted & signified, that the naciō of the [Page] Iewes, whiche hauyng so manye tymes beene prouoked and moued to take better wayes, aswell by the patriarkes, by Moyses, and by the lawe, as also by the prophetes, by Iohn the baptyste, and lastelye by so manye miracles, and by euangelicall preaching: yet, because they dyd stubbernelye persiste and continue in theyr obstinate malice, shoulde of the romaynes bee vtterly cutte vp by the roote.
And beholde immediately an exaumple of the barrayn figtree, in suchewise as the very presente case myght laye playne before the iyes of menne thesame thyng, whiche the figure of the parable afore goyng had but (as ye woulde say) tricked and drawen out in grosse. The obseruacions of the ceremonies of the lawe, were (as one mighte saye) the leaues of the Sinagogue, which in outward apparence semed to promise most swete fruicte and vnto god most pleasaunt, of true godlinesse, and of charitie & loue towardes the neyghbour, where it hath not onely broughte foorthe no suche lyke thyng, but also hathe brought furthe bitter frui [...]tes of enuie, hatted, backebyting, blasphemie, and murder. Nowe Iesus whan according to hys accustomed wont, he was teaching on the Sabbothe dayes, there was presen [...]e there in the Synagogue a certayn woman, who had continually by the space of eighteene yeres beene arayed with a disease both incurable & piteouse to se. For she was in her body so shrounken and clonged together, that she coulde not lyfte hir heade vprighte, ne looke vpwarde.There was a woman whiche had a spirite of infirmitie eighteene yeres. &c. Loe therefore a mattyer and occasyon of shewyng foorthe good frui [...]te, if the figtree had not been vtterlye baraine. Thys weomanne did represente a figure of the Gentiles, and of suche as beeyng openlye wicked and full of mischiefe, did nothing hyde, but rather shewe foorthe theyr extreme eiuill case, altogether fixed downewarde vpon earthely thynges, and not so muche as once thynkyng on thynges eternall and heauenlye. Contrariewise the Iewe stode bolte vpryghte in the vineyarde of the Lord, which is the Synagogue, well decked and garnished with the woordes of the lawe and with corporall ceremonyes, as it were with leaues, which Iewe coulde nothing els dooe, but enuie and surmuise false matiers of accusacion. But the Lorde Iesus firste of all with these same [...]oste mercifull iyes of hys, beehelde the womanne.When Iessawe hir, he called hir vnto hym. &c. And that same veray pointe was euen already a lucky token of health b [...]anby to folowe. And not so contented, he of hys owne mere mocion called hir vnto hym. Happie and blessed is he that euer he was borne, whomsoeuer Iesus calleth vnto hym, and fortunate that heareth hym whan he calleth. The woman cometh to hym beyng full of good hope. The disease [Page cxxi] was of long continuaunce, and vncurable: but there is none so great vngodlinesse or iniquitie, that is not through euangelicall fayth clerely abolished and put away for euer. Leat vs then see the fruite of the good tree, which Iesus would fain haue had, & could not find in the Sinagogue. Woman (saieth he) thou arte ridde from thy great disease and sickenesse. He taketh no disdain ne skorne to touche her with his holy body. He laieth his hande vpon her, & immediatly was she able to stand bolt vpright with her bodye, and knowelagyng the celestial benefite, she glorified god: So sodainly was the congregacion of the Gentiles chaunged: and forsakyng all idols, forsaking the earnest desire and gredines of money, forsakyng the moste fylthye and abomynable lustes, with whiche it was a long time in suche wise bound, that it could not haue any desyre to cum to the knowlage of thynges heauenlye: it begoon to geue laude and praise to the mercifulnesse of god, through whose fre benefite and goodnesse it hathe clerelye been delyuered from all her synnes, vnto the whiche beyng a long tyme captiue and thrall, she had in mooste piteous wyse liued as a bondseruaunt vnto Satan. Now on the contrary part consider me the euyll frute of an euill tree. Whan the reweler of the Synagogue had seen this matter, (beyng in dede the sayed figtree it selfe barrain, but yet settyng out it selfe to the iyes of menne, as it were to sale, onely by reason of the leaues of the lawe,) takyng indignacion that Iesus had healed the woman on the Sabboth daye, turned hymselfe to the people there congregated, as though he would haue taught them sum great matter. Nowe heare then a verye ryghte voyce of a Pharisee, and by thesame voice of this one manne, esteme thou all the wholle doctrine of that secte. This deuout godly man fearyng leste the people should through the exaumple of Iesus fall vnto all vngodlines, prouideth to take a good way for their preseruaciō, sayīg wt great autoritie: There be sixe daies in ye weke, in which it is leful to worke. Therfore if any body be desirous to be made whole, let him cū in one of these working dayes: but to violate ye sabboth day, is a thyng not standing with gods pleasure. This so folishe a saiyng could not ye most merciful lord abide, who had made ye sabboth day, not for any such purpose, yt men should rest or ceasse frō helping the neibour, but had made the sabboth to the end there should be frō al euil doynges a perpetual resting, which rest yesame outward rest of the Iewes sabbothes did figurate. And because this voice of ye ruler of the Synagogue was spokē by ye mindes of al the Phariseis, the Scribes, & the lawiers, vnder the person of him alone, Iesus made aunswer to them all, saying: ye hypocrytes,And ought not this daughter of Abraham? &c. which not passyng on the very pith of the lawe, lye altogether on the rynde or barke therof only, and make a glorious paynted shewe of righteousnes without forth, where in dede ye are fer frō al true godlines, see ye how wicked Iudges ye are in this matter. Who is it of all you, whom the reuerence of the Sabboth should let, but that he would vntye an Oxe or an asse of his owne from the stalle to haue thesame to water? If ye iudge the sabboth daye not to be violated for a commoditie whiche is beestowed on a bruite beast that doth you seruice, doe ye lay vnto my charge, as such a perillous sore acte, that I haue on the sabboth day healed this same doughter of Abraham rightly borne, as one, who in synceritie and purenesse of faith doth perfitelye resemble her sayed parente Abraham that she came of? Is youre owne priuate commoditie of so great estimacion among you, that ye haue no [Page] scrupulositie at all to vntye the haulter vnto an Asse on the sabboth day, that he may not perishe for default of drinke, and haue ye indignaciō that I haue on the sabboth daye looced and deliuered this woman here, beeyng one of your owne nacion, whom Satan hath by the space of eyghtene yeres kepte fast tyed and bounde? If workyng and labouryng on the Sabboth daye bee forbidden, whether of the two doeth more bodily labour, he that vntieth an Asse, and ledeth hym to the water, or els I, who with a mere worde, and only touchyng haue made whole al this whole woman bothe bodye and soule too? Are ye in suche sorte more mercifull and fauourable to an oxe or an asse, then to your syster or brother? And do ye in suche wyse obserue the law, that for supersticion thereof, ye neglecte that whiche is the highest and chyefeste poynte of all the whole lawe? These woordes of Iesus, because they cōprised a veritie both clere and manifest, and also agreable to the common reasō of mannes owne nature, made these slaunderous raillers full euill ashamed. For it was no small grefe vnto them, whan any parte of their glorye was abated in the face of the multitude, before whō thei had alwaies set out themselfes as muche as they could to their owne glory.
Iesus hereupō, minding to open, that al that same vain glorious bostyng of the Phariseis whiche conteyned an high portly shewe of holy conuersation, should shortely vanishe awaie: and contrariwise, that the vertue of the ghospel should from most lowe beginninges grow vp to so high state of dignitie, that it should drawe all the whole vniuersall worlde vnto it, and that ye same should be by meane of death, and by meane of Apostles beeyng poore meane men and ignorauntes, put foorth two sundrye parables at once of one meanyng. Ye see (ꝙ he) that the kyngdome of the Synagogue fighteth against the kyngdome of god. Notwithstanding, thesame that is more of puissaūce and might, shall in the ende haue the victory. Therfore the lord as it had been one enspired with a newe spirite, to the entent he would make the multytude of the people geue the better eare vnto hym, sayed: to what thyng shall I say ye kyngdom of god to be like, or to what thyng shal I compare it, to make you vnderstande what maner a thyng it is,What is the kingdōe of god like? &c. by comparison of some thyng that is to no creature of you all not excedingly well knowen? And whan the people euery one of them looked to heare sum royall hygh symilitude taken of sum comparison of the sunne, or of lightenyng, or of some other such lyke matter: Iesus thought better to take a parable out of a litle sede yt no body estemeth or setteth by. It is lyke (sayth he) to a litle grayne or corne of mustardsede, which for a time that it is whole,It is lyke a grayne of mustardsede &c. like as it is one of the least thīges possible, so is it a thyng of the least value that can bee in the worlde, and a thyng, that neyther with the colour, ne with the sauour is pleasaunte to the iye: and yf it haue any strength or vertue, it hath it withinforth, and not without. A certain wyse felowe whan he had gotten one of the sayed litle sedes, he did not set it at naught, ne cast it away, but sowed it in his gardē. And thissame sede of lest value and regarde spronge vp, and grewe to a mightie great tree, in so muche that euen the birdes made themselfes nestes in the braunches therof, and for [Page cxxii] one litle litle grayne that was sowed, it brought forth many thousandes. And [...]ght so the kyngdome of God, whan it shall moste of all seme to bee extincte, and vtterly abolyshed for euer, euen than shall it sprede furthe it selfe abrode in moste largest compace of all. And agayne, to what thyng may I saye the kyngdome of God to bee like? It is lyke vnto a litle lumpe of leauen, which a wise housewyfe did hide in three bushels of mele poured together, and there leafte it (as ye woulde saye) buiried vntill the strength of the leauen by litle and litle turned all the sayed mele, though there were a great quantitie of it: so in lyke manier the lowe and humble doctrine of the gospel shal one day throughly possesse all the vniuersall nacions of the worlde.
Iesus after that he had thus muche spoken, made haste to the place, where the grayne of the saied mustarde seede was to bee dygged into the yearthe, and where the leauen was to be hydden in the meale. For he was on his iourney towardes Hierusalem, where he knewe that he shoulde bee slayne. But by the waye as he went throughe euery citie, and strete or village, he taught all creatures, because there shoulde no piece of tyme be loste to the ghospelwarde. And because he had tofore taught certayne high mat [...]ers concernyng that menne shoulde sell all the substaunce that they had, concernyng howe men should liue from hande to mouthe after the manier of the rauens and the lilies,Then saied one vnto him: Lord are there fewe that be saued? and concernyg howe one ought not to continue in strife and contencion with the aduersary: a certaine persone cometh vnto him and saied: Mayster is it true, that there are but fewe, whiche atteigne to saluacion? For I iudge that there is not so great a multitude that wyll enbrace these thynges whiche thou teacheste. And yet on the othersyde, the parable of the grayne of mustardsede, and of the lumpe of leauen, appereth to promise the contrarye, that is to wete, that the effectuall power of the kyngdome of God shall come to many.
Than Iesus willyng to shewe, that in dede the fame and the knoweleage of the doctryne euangelicall, yea and also the working of miracles should come vnto veray many, but yet that no man should come to saluacion, which would not lay clene a waye from him all lustes and desires of this worlde, and bee a folower of poore Christe, sayed: dooe all the earnest endeuoure and labour that ye can, to enter by the narowe gate. That thing maye not suche persones atteygne as iye slugging full of slouthfulnesse. Menne muste putte their good willes and labour therto: the entreyng is narowe, but it leadeth to the wyde waye of the kyngdome of heauen. This gate can not receyue suche as are burdened [Page] with rychesse, suche as haue an heape of honours and promocions vpon theyr backes, suche as are full paunched with excessiue delicate fare, suche as are heauie laden with couetise, suche as are puffed vp and swollen with pryde. They that are of suche sortes, do choose the brode and the wyde roumed waye, and at the fyrst vieu delectable and flatteryng, but ledyng the streight pathe to death. And therefore make ye greate shifte to entre now whyle the waye thereto lyeth open: shake of and caste from you all your packes and fardels, that the narowe entreaunce maye be hable to receyue you. For this I playnly saye vnto you:Many will seke to entre in. &c There shalbe one daye many whiche shall bee desirous and faine to enter, and shall not be suffred to enter, by reason that the commyng thereto shal nowe be stopped vp. For whan the good man of the house shall be gon in, and shall haue shutte the doore after him, which dooeth now stande wyde open for all persones that will doe theyr true endeuour to goe in: than beeyng ouerlate to emende, ye will acknowleage your errour, and hauyng enuie at suche as are entred, ye shall begynne to stande watchyng at the doore, and to knocke at the gates, saying: Lorde and Maister open the doore vnto vs. Than the good mā who could not be heard afore whan he desyred you to come in, shall agayne not heare you, but shall aunswere in this manier: I heare the name of Maister, but I knowe none of you for my seruauntes: goe ye, and seke hym, whome ye haue serued. Than shall ye begynne to saye: Maister, how happeneth, that thou wilt not nowe knowe vs? Thou were borne emong vs: we haue eaten and drō ken with thee in coumpany: and in our stretes hast thou taught many a lesson: and we are thy disciples: yea and moreouer in thy name we haue healed sicke folkes and haue cast out deuils. Here at these wordes shall the good man aunswere: These thynges that ye reherse do not make vnto me disciples of the true right sorte. Him that foloweth thesame steppes that I haue goen, hym will I knowe for my disciple. Whose men or from whence ye are, cannot I tel. Hence, away from me, it shall nothyng auayle you, to haue knowen the lawe, to haue heard me teache shall nothyng auayle you, the cousinage or kynred of birth or nacion,Departe from me al ye that worke iniquitie. or the familiaritie of conuersacion in eatyng and drynkyng with me shall nothyng auayle you, miracles shewed and doen in my name shal nothing auayle you. Whosoeuer enuieth or hateth his brother, whosoeuer seketh waies for his owne glory with the iniurie of Gods glorye, whosoeuer preferreth money before the loue of his neyghbour, suche an one of whatsoeuer nacion he is come, is none of myne. Go your wayes hence therfore to receyue the rewarde mete for you at the handes of hym, whome ye haue wurshipped and serued. My seruauntes, because they haue with me, and for my cause, suffred persecucions and tribulacions, shall with me enioye the pleasaunt swetenesse of the feaste that neuer shall haue ende. Ye, the which haue set more by the pleasures of the world,There shal bee weping &c. then by eternall felicitie, goe ye hence to the place where there shal be wepyng and gnashyng of teeth. For the blissefull state, whan ye shall see it, of others whom ye had persecuted afore here in this worlde, shall encrease your woefull distresse. For ye shall se your progenitours, Abraham, Isaac, and Iacob, and all the prophetes, whome your forefathers eyther persecuted, or els slewe, sitting at the glorious feast in the kyngdome of God: and your selues that haue been descended of theyr stocke and linnage, to be shutte withoute doores, neither the prerogatiue of bloud or kynred to haue any thyng at all auayled you, your obseruyng of the lawe to haue nothing at all auayled you, the [Page cxxiii] hearyng of vs, or the workyng of miracles in tymes past to haue nothyng at all auailed you. Ye should haue entred into this blisse through faith. There shal an other thing moreouer be added vnto ye premisses,And they shal cūfrom the east and frō the west which shal yet more bitterly cause your hertes to burne. You beeyng putte of, who beleued your selfes alone and no moe to be receyued in: there shall come out of euery nacion of all the whole world, out of all coastes and quarters of the world, mēgled one with an other, of al ages and degrees without any choice or accepcion of persones, many whiche neuer had any kinred with Abraham, Isaac, and Iacob, no knowelage at all of the lawe, ne any familiaritie of conuersaciō with me, and all these beyng so dainly through fayth made the childrē of Abrahā, by adopcion,There are last whiche shalbe first. shall sytte at the feaste in the kyngdome of God. Thus shall the matter, muche otherwyse then ye looked for, be turned to the contrary. Thei that semed to be nerest to saluacion, shall bee reiected and cast ferre from saluacion: and they that by your iudgement were reputed to bee fertheste out of fauour frō god (as Idolaters, captains of garrisōs, publicanes, souldiers, harlottes) shall haue the chefe & principall honour in the kyngdome of God.
Now because Iesus did here and there abrode with great playnnesse and without sparyng of any body, teache suche thinges as I haue a fore rehersed beyng thinges odious & hateful vnto the eares of the Iewes: certaine Phariseis, of a purpose to stoppe the mouthe of the ghospell by castyng hym in a feare, came to Iesus, and sayed vnto hym: Take a wyse way for sauynge and sparyng of thy lyfe, and forsake Galile. For Herode the king of this prouince beareth the malice, and seeketh an occasion to slea thee. That excepte thou beware, he wyll handle the with no more fauour ne mercy then he dyd handle Iohn the baptiste. But Iesus declaryng that there coulde bee no daungyer towardes hym at the handes of any mortall man, onlesse hymself wer cōtented therwith: & declaryng that he should not dye, but at suche time, as it was decreed by his heauenly father, neither by any kynd of death, nor in any other place thā was appoynted and determined, sayed vnto them. Go ye, and thus say vnto thatsame foxe, who veryly thinketh himself by his worldly subtyltie and wylinesse, hable to doe feates againste the wisdome and workyng of God: Beholde it is no workes of manne that I dooe, nor I may not leaue of before the time prefixed by god: Herode hath no maner power ne medling at all in this buisinesse. For lyke as his autoritie or woorde cannot geue vnto any man the gyft to dooe the lyke of these thynges whiche I dooe: so hath not he any power to lette any man, to goe thorough with that he hath begoonne, till he hath ended it. And why should he lette me, if the thynges be good that I doe? I caste deuils out of men, I put away diseases, and all this I dooe [Page] freely, and shal not long doe them. The time is but short, which many people would full fain that it wer longer: but so is it determined by me & my father, that I shall for the health of man continue doyng suche lyke actes, this daye and to morowe, and the third day I make a finall accomplishemente and full ende of al this kynd of my doinges. Wherfore duryng this so little and short tyme I must not ceasse from the offyce appoynted vnto me: but the shorter space of time that I haue to worke in, with so muche the more earnest endeuour must I doe that is by commission deputed vnto me. I therfore must not fle from Herode, but to Ierusalem muste I goe, where it is decreed that I must dye,For it cannot be that a Prophete perishe any other where saue at Ierusalem. &c to the ende the vngodlynesse of that citie maye bee made open to all creatures, where it vaunteth it selfe in the name and behalfe of deuoute wurshippyng and seruyng of God. For Ierusalem is thatsame auncyente sleac [...] and murderer of the prophetes. Neither is it conueniente that any prophete perishe by suche death, in any other place then at Ierusalem. And yet in the meane tyme the mercifull Lord, who for his goodnesse was desirous & faine to haue all people saued, because he foresaw an vtter destrucciō and ruine to hang ouer the said vncurable citie of Ierusalem, bewaileth thesame, for that by reason of so often tymes settyng at naught and despising the goodnesse of god, callyng it to better wayes, it had woorthyly deserued to haue extreme vengeaunce of god to light vpon it. Ierusalem, Ierusalem, thatsame auncyent murderer of prophetes, and stoner of suche men to death as are sent vnto thee, how many a time and oft haue I assaied to gather thy children together, and to ioyne them vnto my selfe, none otherwise then the hen gathereth in her chickens vnder her winges, that thei may not miscarry. But thy stubbernes hath gon beyond my goodnes: and as though thou haddest euen vowed and beheasted thy selfe to vtter ruine, so dooest thou refuse all thynges whereby thou mightest bee recouered and made whole. Therfore sence thou makest no measure ne ende of thy wickednesse, there hangeth ouer thee a mercylesse destruccion. For your house shall bee leaft vnto you deserte and waste, in suche sorte as there shall scarcely remayn any marke or token that euer there was any suche citie as this,Beholde, your habytaciō is left vnto you desolate. which now at this day vaunteth it selfe to be the head of all holinesse and religion. All your glory shall be transposed from you, and shal go from you vnto the Gentiles. And your own selfes shal geue sentence and iudgement against your selfes. And as for me, in dede ye shall put me to death: but this I playnly affirme vnto you, ye shall not see me, before that ye shall saye: Blessed is he, that cummeth in the name of the Lorde. This shall be your open protestacion, whiche the trueth shall enforce you to vtter: but yet this notwithstandyng, ye shortely returnyng at once to the naturall inclinacion of your forefathers, shall put him to death, whom ye magnified afore with suche high wordes.
The .xiiii. Chapter.
[Page cxxiiii] ANd so it befell afterwarde, that beyng desyred to dyner by a certayne manne that was one of the chyefe among the Pharyseis, he wente to the mannes house, and there toke his repaste with hym. And it was a sabboth daye. And there sate at thesame table also many Phariseis, who according to their accustomed woont, watched Iesus, yf he shoulde speake or dooe any thyng whiche thei might slaunderously reproue in him. And loe euen ready for them an occasiō of a false accusacion againste hym. For there was there in presence a certayne manne possessed with the dropsie, a disease for the moste parte vncurable by any Physike, talowe coloured, and swollen all his body ouer. But a blessed turne it was for this pieteous creature, that he came in Iesus sight. For vnfortunate is suche a sinner as withdraweth or hydeth himself frō the sight of him, who would faine haue all people to be saued.And behold there was a certaine man before hym which hadde the dropsy. Nowe Iesus knowyng well enough what thought the phariseis and lawiers had in their myndes, demaunded of them whether it were a thyng standyng with Gods pleasure to geue health on the sabboth daye vnto a man beyng otherwyse ready to perishe and dye. Whan they held their peace and would make none aunswer, Iesus calleth vnto him the partie whiche had the dropsye, and by touchyng him with his handes he healed the man, and bidde him goe his waies. Immediatly the mannes coulour was chaunged, and the swelling of his fleshe abated to the due course again. And although this dede was woonderfull, yet the solemnitie of ye sabboth day beyng broken (as they interpreted it) did highly offende the Phariseis. But Iesus shewyng their religion to be of a peruerse contrary sorte, in that they would be offended in the preseruyng of a mannes life, and in sauing of an asse were not offended, made aunswer to their secrete thoughtes, & said: If an oxe or an Asse of any of youres had fallen downe in a diepe pitte on the sabboth daye, whether would the partie tarie vntil the sabboth day were al past, orels makyng no tariaunce at all would he straight waye euen thesame daye geat out his beaste, that it might not miscarry? If the preseruyng of an oxe or an asse doeth weigh so muche with you, that ye thinke not the sabboth daye to bee broken, why is your herte offended, for that I haue on ye sabboth day geuen health to this man, who was in ieoperdy to haue died out of hand of the disease of the dropsie? In case it bee the bodily worke and laboure that is weighed, there is more bodily labour in halyng an oxe or an asse oute of a great depe pit, thē in makyng this man whole of his disease. I haue no more but seen him, touched hym, and bidden hym goe his way. If it be the persone that ye esteme, then ought ye more to tendre the preseruyng of one sole māne, then of a right great noumbre of oxen or asses.And they could not aunswer him again to these thinges. At all these woordes the Phariseis plaied mum. For their hertes were so corrupt & so peruerse, that whan thei had no aunswer to make against the plain and clere trueth, yet could thei not mollifie thēselfes to allowe that they sawe doen of Iesus. That in case thēselfes had been hable to haue doen any suche lyke thyng, they would wt al the trompettes in a countreye haue blowen abrode their own glory. But because the lord Iesus would that the glory of all his doynges should redoūd to his father, which was god of heauen: he euerywhere discouered the peinted holynesse of the phariseis, who had ouerlōg already mocked and seduced [Page] the plain simple people with their cloked hipocrisie. For they hūted for their own glory among men: and therfore they enuied at ye glory of god. And this was a true dropsie of the soule, growing first of a corrupt iudgemēt of the mind, as the dropsie cūmeth of the liuer being corrupted or perished. For the said phariseis setting al their glory in such thīges, wherin there was no gloriyng to be made, were swollē wt outforth and puffed vp in haultnes & pride, where al their entrailes withinforth wer miserably corrupted and putrified.
The Lorde therefore, who had with onely touchyng healed the man that had the dropsie, was very desyrous to cure these mens disease also, with the medicine of holsome woordes and doctryne. For whatsoeuer the Phariseis did, they did it for pride and for vainglorious bosting. For they woulde goe walkyng vp and downe in their philacteries: they would stand praiyng in ye open stretes where soondrie waies mete, & much people passe by: thei would haue a trompet to blowe afore thē whan they gaue almes. Whan they fasted thei had a feate to discolour their faces that thei might loke pale: thei would goe hunting about to haue glorious salutacions and gretinges in ye stretes: and where they came to diner or supper, they loked and sought to sit vppermoste at mens tables. So great was their desyre of moste foolishe vainglorie, and so great was their swellyng in pryde: but withinforth there was nothing syncere & void of corrupcion. But the partie that was diseased with the dropsie, was easily and soone healed, because he acknowlaged his infirmitie, and desired to be made whole. The disease of ye soule cānot possibly be cured if one will not acknowelage it.And he put forth also a simylytude to the geastes, whan he marked howe they pressed to the higheste roumes. &c Iesus therefore mynded to reproue the hault myndes of the other cumpanye of Pharyseis, whom thesame head Pharisey had at that tyme not for hospitalitie, but for a vain bostyng of hymselfe bidden to that diner, for that thesame Phariseis, whan they were desired to take any repastes in mens houses, they looked & made meanes for to haue the vppermoste seate, thinking themselfes ioly felowes if it happened them to haue a place of preeminence at the table, & contrariwise all sad without any mirth if it had cum to their lo [...]te to be placed at the lower end, euen much of a sorte, as we do now in these our daies see the solemne pompes for the moste parte to be of our graunde sen [...]ours, and mayster doctours, as often as at any acte or commencemente in any vniuersitie, they come with great solemnitie from the Sinagogue to their feast. Within the Sinagogue they haue theyr seates made on high, where they sitte (as it were) loking doune vpon the reste from aboue, more likely and ready soner with theyr elbowe to iastle and toumble theyr nexte felowe downe from his place, then to let any man haue their roumes. Whan they muste cum in, a bedle cūmeth before them, and maketh way for them, repeatyng at euery other woord their honourable title of Mayster doctour, Maister doctour. They are offended yf any man arise not to do them [Page cxxv] honour as they passe by, yf one do not put of his cap, if any presume to sit down before the sayed Maister inceptour doctour is come in, and sette in his place. And with these fonde ceremonies, is the tyme consumed awaye therewhyle, so that there is no tyme to learne any thing at al. For the sayed Maister doctours come not for any suche purpose, as eyther to learne, or to teache: but to hunt for vayne glory emong the people by shewyng themselues in theyr degree. And with a great pompe come they first in, but with a greater pompe do they goe foorth agayne. One that knew it not, would saye, that it were some solemne stage playes in playing, or els the corpse of some great ryche cobbe, that were goyng to buirying. And here eftsones is no small a do for places in what ordre and how to go. Not one of them, but he thynketh hymself to haue had a great iniurie doen vnto hym, yf he go on the left hande of an other that semeth to be his iuniour or inferiour. Againe at the sitting downe to the feast, meruaylous striuyng there is for placyng of euery manne in his degree and ordre. What nedeth many woordes? It is the disease of the dropsie all that euer they doe, and an huntyng for vaynglory it is, whereas all the whyle they would emong the people be reputed and vsed as God almighties felowes. Iesus therfore couetyng to minister a lesson of good doctrine to them that were sicke of suche a disease, (that is to were, how that it is not true glory which is sued and sought for, but which thou eschewest as muche as thou mayest, euen whan thou moste deseruest to haue it:) propouned a parable as here foloweth, in suche wife after a ciuile & curteous sorte touching the conscience of euerie one, that neuerthelesse he vttered ne bewrayed none of them by name. Whan thou shalt be desired (saieth he) or bidden to a weddyng feast, beware yt thou do not in thine own persone preuent and take the chiefe place to begin the table: leste percase after thou be set, there come in sodaynly some other manne of higher degree and better reputacion than thou arte:And thou than with shame begyn to take the loweste roume. But rather whan thou art bidden, goe and sy [...] in the lowest roume. and nowe the partie which desyred both thee and him to the feaste, come and byd thee to aryse and to let a better man haue thy roume. And than for the glory which thou soughtest to haue, thou shalt wynne shame, and shalt bee constreyned with read chekes to be content with the lowest place of all. Therfore rather, whan thou shalt be desyred to any wurshypfull table, choose and take vnto thy selfe, the neythermoste place of all to sit in, that whan the maker of the feaste shall come, he maye saye vnto thee: Frende go vp to a place of more honour: Than shall thy humilitie turne to thy glory and wurship emong the reste of the geastes. Thy humilitie shall they perceyue well enough by that that thou chosest out the lowest roume of all to place thy selfe in: and thy dignitie shall they knowe by the maker of the feast. Euen lykewyse it is in the lyfe of man. The greater mā of dignitie that one is, somuche the more must he humble hymselfe, vntyll he come, who doeth with true and perpetuall glory exalte suche as are of lowe degree to the worldewarde,For whosoeuer exalteth himself &c. and the proude and high he casteth downe. And so lykewyse in the kyngdome of God, the inferiour people hath been receyued euen vnto the high degree of Apostolicall dignitie: and the priestes, the Pharisees, the Scribes, and the lawiers haue been reiected. The Gentiles acknowleagyng theyr basenesse, haue been lyfted vp to the brotherhood of eternall glory: and the Iewes, who woulde alone haue reygned at the feaste, nowe eyther haue no place at all, or els haue the laste place.
And this parable forsouth aforegoyng, concerned the proude Pharisees. The Lord added therto another parable, whiche directely concerned the principall head man of the Phariseis, whiche was the maker of this dyner. For the ryche cobbes, whyle they would seme to be men of good hospitalitie, they call not to dyner & supper whom they maye refreshe: but suche persones, of whom they maye be bidden to as good a feaste agayne, or where hence they maye seke for glory to themselues ward. And in dede suche makyng of feastes is not hospitalitie, but ambicion, or auarice, or els both together in one. For that is to be called liberalitie, which with ready wyll doeth a benefite to any man without any respect, and without hope of any thanke or recompense to returne to hymselfe agayne therby. The tenour of the parable was this here folowyng. If thou be disposed well to bestowe a feast or repaste of thy makyng,Whan thou makest a dyner or supper call not thy frē des. &c. or yf thou at any tyme haue a mynde to gyue a dyner or a supper, call thou not thy frendes, whiche haue no nede of thy liberalitie, or suche as haue doen thee some great good turne afore, leste thou maiest seme either to make a recompense for a benefite receyued, or els to seke to haue some benefite by them whome thou doest call, or els to call them for very shame that thou mayest not seme vnthankfull: neyther call thou thy brethren, that is to saye, menne of thyne owne bloud and kinred, or els thy neighbours whiche dwell about thee, leste thy benefite maye seme to be a thyng dooen for the onely respect of kynred, and not for any good herte and zele to dooe a good dede: ne call thou not thy riche and welthie neighbours, leste the thanke of the feast that thou hast made, maye perishe and be vttrely loste. For truly it wyll perishe and be loste in dede, if they bidde thee agayne, and a diner either as good as thyne was, or els a fyner and deintier be geuen thee again. For thy benefite beeyng so recompensed or payed for, they shall ough thee no thanke at all. But in case thou be mynded well to bestowe a diner or supper,But whan thou makest a feast, call the poore. & wherby there may come backe agayne to thee, a veraye large rewarde not from men, but from God: call thou the poore, the weake, and the feble, the blynde, and the lame. In refreshyng of these, doe thou refreshe God. Thou wilt peraduenture saye: In suche ones shal both my labour and my cost be lost. For they haue nothing to recompense me agayn, and they be alwaies in nede of another, whan one is paste. Euen in this veray poynte shalte thou bee blissed,But thou shalt be recompensed at the resurreccion. that they haue nothyng to geue thee agayne. But they haue an incomparable riche patrone, who will suffre all to bee imputed as doen to hymselfe, whatsoeuer shall be bestowed on them. He wyll for these transitory thynges repaie euerlastyng. Dooe thou not ouer hastely aske recompense. It is one of perfecte true dealyng to whom thou lendest it. He will vndoubtedly make recompense, if not in this life, (albeit he will here also recompense it) yet at leastewyse at the resurreccion of the iust. And truely this parable of the Lorde dyd concerne not onely refreashing of the poore with foode of meate and drincke, but also relieuyng of all manier necessitie of the neyghbour, whether he bee to be taught, or to bee tolde of his faulte, or to bee coumforted, or by whatsoeuer other ientyll poynte of charitie to bee ferthered towardes his health of [Page cxxvi] bodye or of soule. And al these thynges are to bee reputed as dooen to god, and not to the man.
Whan Iesus had spoken the premisses as well concerning the wedding feast, as also concerning the resurreccion of the iuste, one of the geastes at the table being as it wer half in a dreame, touched with the desire of the celestiall feast whiche Iesus had made mēcion of, said: blessed is that man whiche shal haue the happe to eate bread in the kingdome of god, whiche he spake (as ye would say) geuing half a watche woord, that fewe there should bee to whose lotte that same felicitie should cum, and as though not euery bodye withoute excepcion should be receiued to the feast, but the Iewes onely, or the head mē of the Iewes. But Iesus by meane of a parable whiche he propouned vnto them, taughte them that in dede the Iewes were called in the first place, to the ende they might not complayne or fynde faulte that they were naught set by: but for as muche as they beeyng wedded to the affayres of the worlde, refused to cum whan they were called, as menne that sette more by goodes whiche should afterward perishe, then by the lyfe euerlastyng: all nacions indifferently should be called, to the ende that the noumbre of Christes church and congregacion myght be made complete: the parable was this here folowyng. A certayne oute ryche manne had appoynted to make a sumptuous greate supper.A certaylie man ordeined a great supper. &c. And to this supper had he bidden a righte greate coumpanye. And whan the tyme of supper was euen at the verye poynte of the houre, he sente a seruaunte of his to geue knowelage vnto all the bidden geastes, that the supper tyme was nowe verye nere to warde, and that they should therefore cum with spede. He had bydden theyin long afore by the Prophetes, he eftsones geueth theim woorde thereof by Iohn, and by the soonne of manne, cum your wayes (sayeth he) for nowe are all thynges in a readinesse. In this case whereas they myghte at their pleasure haue had full fruicion of the supper long tyme looked for, they beginne euerye one to make theyr excuses together, one by one coulour, and an other by an other. For the fyrst of theym beeyng a manne whollye bente to encreacyng of his substaunce, and settyng more by the gaining of worldly possessions, then of euerlasting blisse, made this aunswere to the seruaunte beeyng earneste with hym to haue hym cum awaye. I haue boughte a piece of lande in the fielde here, and I muste remedilesse goe thyther, to see that I haue boughte: I praye thee lette thy maister hold me excused. Then went he to the second. And he being sicke of a [Page] lyke dysease, aunswered: I haue bought fiue yoke of oxen. I muste therfore nedes goe to proue them, whether I haue made a good mercate in biynge of them,An other saied: I haue bought fiue yoke of oxen &c. or not. I praye thee cause thy maister to haue me excused. For I would with all my very herte come if I might. Than wente he vnto the thyrde. And he also made an excuse, saiyng: I haue maryed a wyfe, & thou knowest what a buisie matter that is, how many cares it bringeth with it at his tayle: therfore though I wer neuer so wel willing, yet I maye not nowe come. Thus whan they had euery one of them made their excuses one by one coloure, and an other by an other: to the ende they myghte bee wurse pynched at the herte roote in time commyng whan they shoulde haue perfite intelligence as well howe great a thyng they had despysed, as also what maner personnes hadde now succeded them vnto the felowship of the blisseful state so refused, he said vnto his seruaunte that was the bidder of the geastes: goe thy waies quickly into all the stretes and laues of this citie, and whatsoeuer personnes thou shalt mete, impotent, blynde, and lame, bryng them to my feaste. I called the others first in the way of theyr honestie and preferrement, thei haue no cause to fynde any faulte.Go quickly into the stretes. &c. Though they lothe my feaste, yet shall it not therfore bee lost. There be that shal haue the ful pleasure therof, though they set not by ye honour that is offred them. I shall make that they whiche thinke themselfes great states, shall haue enuy and despite in their very hertes to see themselfes ferre wurse then the blynde, the impotente, the lame, and others the mooste abiectes of all creatures. The seruaunte came againe: and all thinges accomplished whiche the good manne of the house had geuen hym in commaundement, he saied vnto him: Maister, I haue brought all that I coulde geat at auenture whatsoeuer they were, euen out of the middes of the stretes and the wayes, and yet shall some piece of thy feaste bee vacaunte, and shal lacke geastes. For thou hast purueied and dressed an excedyng plentifull feast, & place, to receiue an innumerable coumpany of geastes. Upon this the Lorde beyng very desirous, that the feaste which was prepared shoulde serue to the commoditie of very many, sayeth vnto the seruaunte: Go thy waies once againe, go thou, euen without the precinct of the citie too, into the waies and hedges and gather folkes together from whēce soeuer thou can geat them,Go out vnto the highe wayes and hedges, and compell thē to cum in. beggars and straungiers, be they neuer so vnacquainted. Whom, yf they bee lothe to come, compell them euen by importunitie, to come vnto me, that my house may at last be furnished euen full.
And this I affirme vnto you, that not one of all those menne, who had so muche honour shewed them, as to be firste called, and nowe haue dysdayned and lothed my feaste, not one of them shal taste a bitte of this supper of mine. It will one day peraduenture repent them, whan they shall see the delicates, with the goodly furniture and seruice of the feast,For I saye vnto you. &c and they shall haue enuy at suche persones, to whom theyr skornefull lothing of it, hath made roume to sitte in their stedes. But they shall than in vaine desire to enter, forasmuch as whan they might haue so doen, they made their excuses, and would not cum.
After that Iesus had hearde al these wordes at the feaste of the Pharisees, he went furth still on his waye towarde Hierusalem. And there folowed hym in coumpanie, a mightie great multitude of people. There folowed hym with theyr feete a great maynie whiche had not been hable to folowe hym in the exaumple of his lyfe. For he went towardes his crosse, whereunto he must be readie whosoeuer is willyng to be a disciple of his: Turnyng hymselfe therfore to them that folowed hym, he sayed: Not euery one that foloweth me with the feete of his body, is my disciple in veraye dede. Let none ioyne hymselfe to me as my disciple, excepte he be readye to suffre the lyke, that I dooe nowe make haste vnto: he must vttrely renounce all worldly affeccion, whosoeuer is disposed to bee a perpetuall disciple of myne. For yf any persone come vnto me for suche a purpose, and dooeth not yet hate his father, his mother, his wyfe, his children, his brethren, and his sisters, yea and moreouer his veray lyfe too, he cannot bee a disciple of myne. And he that is lothe or vnwilling to beare his owne crosse, and so to folow me, cannot be my disciple. Or any manier way els, yf one come to me beyng entangled with the worldly affeccions of rychesse, of promocions, of sensuall pleasures, of parentes, of kynsfolkes, of alyaunce, or clogged with desyre to lyue styll in this worlde, with feare of death: whansoeuer any occasion is layed afore him, he wyll be readie to sterte backe from his purpose and profession that he hath taken vpon hym. Therfore before thou enter the matier, prepare thou a mynde nothyng nyce, ne coye, ne delicate, to endure to the vttermoste all thynges of hardnesse and of aduersitie. Otherwise it is more pardonable not to haue entred a matier, then afterward to fal from the thyng that thou hast begoonne.
There is at leastwise in this case so muche prouidence and circumspeccion to be perfourmed and made good,Whiche of you disposed to build a toure? as men commonly shewe and perfourme in affayres muche more lighter then this. For who is there among you all of so litle forecast and circumspeccion, that beyng purposed in his mynde to buylde a toure, he wyll euen at the fyrste chop and vnaduisedly without any consyderacion set vpon the doyng of that he hath in his head? For he dooeth not onely thynke this in his mynde, I wyll haue a toure: but before he cast any foundacion, he wyll with good laysure at a vacaunt tyme sitte downe, & cast his penywoorthes in his mynde, what charges will bee requisite for the finishyng of suche a toure. That yf he shall fynde his substaunce to be so litle, yt he cannot be hable to beare the necessarie charges thereof, he holdeth his handes, and letteth it alone, leste that if the foundacion being once layed, he should afterward leaue of, in consideracion that he is not of habilitie to perfourme it: all folkes whiche passyng by the waye should see the worke begoonne, and leafte of in the middes ere it were all finished, woulde begynne to mocke hym saying: This felowe here hath begoonne to make buildynges, whiche he hath not been hable to bryng to a perfeccion. Therefore yf shame bee a thyng [Page] [...] [Page cxxv] [...] [Page] [...] [Page cxxvi] [...] [Page] [...] [Page cxxvii] [...] [Page] of so great weight among menne, that none dareth be so bolde as to begynne a building, but he will aske counsayle of his substaunce & habilitie aforehande: howe muche more is it expedient to weigh the strength of your herte before ye professe that ye wyll be my folowers? from whome yf ye shall once begynne to steppe backe agayne, it shoulde bee a foule shame vnto you before the Aungels of God. It is no matier of nice delicatenesse to folowe me. Neither is it enough to sette a face or a braggue on the matier with high woordes, onles your strēgth be sufficient and hable for thesame. And what kyng hath so litle remembraunce or consideracion with himselfe, that in case he entende to furnishe a voiage of warfare agaynste an other kyng, wyll not ere he make any stieryng towardes warre, sitte downe leasurely, and firste weigh and ponder diligently in his minde the puissaunce of his royalme, whether it bee expedient to goe with a power of ten thousande menne, and mete his enemy cumming agaynst him with twentye thousande menne? That in case he perfectly knowe his power to be ouerweake to bicker with him, he wyll, before that the other bryng his armie any thyng nere, sende ambassadours to treacte vpō articles of peace. For truely so to do is better to bee suffered, then to trye the hasarde of battayle with powers and strengthes vnegually matched. For it is more honestie for suche an one,So likewise whoso [...]uer he be of you that forsakethe not all. &c. before battayle be ioyned, to make treactie of atonement, then after the receiuing of a great plague to bee glad to take peace, yea and thesame vpon condicions more to his dishonour. That yf menne can skyll in suche affaires to make theyr accoumpte what they are hable to doe before they beginne: howe muche more mete is it the same to dooe in this buisinesse, then whiche there is none other more greater or more requiryng a stoute courage? Whosoeuer therfore of you all there bee that foloweth me, and hath not with the veray affecciō of the herte renounced al thinges that he hath in his possession, he may not be a disciple of myne. He must bee a ientilmanly disciple of the ryght makyng, orels none at all. For there is nothyng more abiecte or vile then suche an one as beeyng ouercummed with the desires and lustes of the fleashe, hath stepped backe and gon a waye from the profession of euangelicall perfeccion once taken in hande.
And a disciple of myne ought to bee lyke vnto salte. Salte yf it haue quicke strength, is of good effecte for preseruyng and seasonyng of all meates. That if it ceasse any longer to bee salte, (that same natiue strength vanished away, in sorte that the salte selfe haue nede of other salte to make it sauery:) than can it by no meanes be brought to any suche passe,It is neyth [...]r good for [...] lande nor yet for the dounghill. that it wyll be good to serue for any vse or occupacion. For neyther can it serue to poudre or season any thyng, ne yet be seasoned and made sauoury of other salte. Other thynges although they be corrupted, yet they serue for some occupacion or other. As (for exaūple) wine, after it hath loste the verdure, is turned into vyneager. But salte being a thing made in dede to a great effecte, (albeit to no moe effectes but the same one only, that is to we [...]e, for seasonyng of meates,) yf it bee once weaxed vnsauerye, [Page cxxviii] than is it mete for no bodyes vse, insomuche that it is not good to be caste on the dounghill neither, on whiche are all suche other thynges caste, whiche are moste full of corrupcion. For yf it should so be mingled with the ranke dounge, it would cause baraynesse: and so ferre is it from seruyng to any vse, that it also hurteth whatsoeuer it toucheth. By these woordes did the Lorde Iesus geue halfe a rebuke to the vnaduised rashenesse of some, who woulde nedes appere to bee disciples of Christe,He that hath eares to heare, let hym heare. whan he ryght well knewe, that euen these, whom he had specially p [...]eked out and chosen but a veray fewe out of all the whole numbre, would afterwarde shrynke awaye and fall from hym, at the terrible sighte of the crosse. But to the ende these sayinges might be dieply enpriented in their hertes, to be better vnderstanded afterwardes, he sayed moreouer: let suche an one heare these my sayinges, as hath eares apt to receyue suche thynges. For not the eares of euery body can abyde suche manier talke.
The .xv. Chapter.
WHan the whole multitude of the people drewe nere vnto Christe, and came thicke aboute him on euery side, and he neyther putte any one from him, nor despised or sette at naughte any of them: certayne of the Publicanes and certayne notable synners were so boldened with it, that they feared not to approche nere vnto him, whiche kynde of people the Pharisees did much abhorre and accoumpte abhominable, because they woulde haue it to appere that theimselues were holy menne in dede, whereas the moste vndoubted token of holynesse is, not to contemne ne disdeyne a synner, but by all manier meanes to labour that the [...]ame maye amende, and to reioyce whan he doeth amende.
Therfore whereas the Pharisees were withinfurth full of disdeyne, enuye, hatred, couetife, and pryde, yet in theyr owne sight and iudgement they semed righteouse: whan they sawe Iesus willyngly to suffre the Publicanes to approche his presence, as ofte as they would, and not the Publicanes onelye, but others also whiche lyued in slaundre and obloquie, for theyr transgressiōs notoriouslye knowen to the worlde, (as for exaumple) bawdes, and harlottes, with suche others: they murmured agaynst his mercifull dealyng, and sayed: This manne whiche dooeth professe a certayne newe and vncouthe trade of holynesse, yet dooeth nothyng eschewe the coumpanye of naughtie persones, but receyueth euen knowen synners to talke with hym, and dooeth in so muche not flee ne abhorre to haue them come and bee with hym in coumpanye, that he euen eateth also with theim, nothyng remembryng [Page] howe that the good men are defoiled by the coumpany and conuersacion of the eiuill emong them.What man among you hauyng an hundred s [...]ep [...] ▪ Than Iesus to the entente he woulde vttrely wede out of hys disciples hertes this merciles disdeyne, putte foorthe three parables of soondrie tenours, but yet cumming all to one poynt and conclusion in the effect of theyr exhortacion: that is to wete, to all possible mercifulnes towardes a sinner refourmyng hys naughtye lyfe. For suche an one is not onely not to bee cast of and reiected whan he returneth agayne to better grace, but also by all manier wayes to bee exhorted that he will amende. The firste parable renneth thus: How greatly God tendreth a sinner (sayeth Iesus) and turneth not awaye his face from thesame synner turnyng agayne to grace, and amending: euery man maye coniecture by his owne herte and affeccion. Is there any man of you, whiche hath an hundred shepe of his owne (for in dede euery man derely loueth any thyng that is his owne, nor would not haue any parte therof perishe or miscarrye.) And what would he do, if it should chaunce that one of the hundred shoulde breake of and straygh from the flocke? would he not with the losse of thatsame one bee so greatly moued, that the nyntie nyne residue leafte in the wielde field, he would carefully go rennyng about to the other that were loste, and would not be in quiet vntill he had founde hym? And what yf he chaunce to fynde agayne the litle selye shepe whiche to fore was loste? Forsooth as a man muche reioycyng, he wyll laye him on his shoulder and putte hym among the residue of the flocke, a gladder man of that one shepe receyued agayne whiche he feared had been loste, then of the safetie of all the rest of his flocke, for whiche he hadde taken no feare of miscarying. And so great is his gladnesse, that it cannot staigh ne refreyne it selfe, but it must breake out in the presence of others. For so soone as he commeth home, euen as one that had gotten some notable great gaines, he calleth his frendes & neighboures together, saying vnto them: Declare and shewe your selues glad on my behalfe, reioyce ye lyke true frendes at my ioye: (for among frendes it becummeth that all thynges bee in common) because that I haue founde my shepe whiche I had loste. If this bee the affeccion of a good shepeherde towarde his flocke, of what affeccion doe ye thynke God to be towardes mankynde whom he created, whō he nourisheth, whom he hath for the glorye of his owne name predestinate to euerlastyng blysse? will he (trowe ye) despise the sinner whom Satan hath seduced and led a contrary waye from the flocke▪ or els (as he is al mercifull and tendre louyng ouer all thynges whiche hymselfe hath made) will he not rather doe all that maye bee doen to recouer and wynne suche an one into his owne handes and possession agayne, and with great ioye receyue the synner agayne, when he repenteth, for whom he tooke great griefe and thoughte that he was loste?I sa [...]e vnto you, y• lykewyse ioye shall bee in heauen. Be ye on my woorde right well assured, that as the sayed shepeherde for the receyuyng of thesame one litle se [...]e shepe maketh muche reioycyng with his frendes and neyghbours: euen so there shall be greater ioye to all the aungels in heauen for one synner repenting and amendyng his naughtie lyfe, then of nynetie and nyne iust menne the which haue no [...]ede of repentaunce. This image or parable did in dede moste directly and properly signifie and represent the Lorde Iesus, who onely is that same shepeherde of goodnesse incomparable, who whan mankynde had fallen and trespaced, dyd reconcile thesame agayne to his father, paying of his owne body that whyche we had deserued, and carrying in his owne bodye all our transgressions. And albeit [Page cxxix] he found neuer a nacion that was not muche burdened and endaungered with sinne, yet the Iewes, if they were compared to the other heathen nacions, semed to haue a lykelyhood and a shewe of righteousnesse for that they wurshipped one God alone, and for that they obserued and kept a lawe geuen by god. And some there wer emōg the Iewes, who, because they dyd after a more streighter sorte cleue to the outwarde preceptes of the lawe, thought themselues in theyr owne opinions to nede no repētaunce. But the righteousnesse of these brought lesse ioye vnto the tendre louyng shepeheard, then did the heathen nacions turnyng from great and manifest synnes, as from idolatries, from adultries, frō straunge and vnnatural misusages of the body. And emong the Iewes Paule did more sette foorth the mercie of god in that he chaunged from a persecutour, and became an Apostle, then if he had secretely miengled Christe with ye lawes and supersticious customes of the Iewishe profession, whiche thyng was at that tyme doen of no small noumbre. As for the parable dooeth generally concerne the apostles and their successours the bishops. For these ought to beare the affeccions of Christ theyr guyde and captayne towardes his flocke, at leastwyse if they be not hyrelynges but true shepeheardes. For oftentimes it cōmeth in vre, that suche as bee once reclaymed and throughly conuerted from manyfest synnes of great enormitie vnto true godlinesse, dooe in the ensuyng of godly conuersacion, outrenne and passe those, whiche neuer fell into the lyke haynous enormities. Suche persones will not the euangelical shepeheard despise or disdeyne, but rather seke alwayes possible vntill he shal eftsōs haue brought them home agayne, and restored them to the shepecotes of the churche. The repentaunt synner endeuouryng to walke a newe life, he will take to hym again with great gladnesse, and with a common reioycyng of all the feythfull congregacion. Leat the Pharisees murmour and clatter agaynst him, whiche trustyng to their deceiptfull and false righteousnesse, doe not perceyue nor vnderstande how muche more acceptable mercie is vnto the lorde, then any kynde of sacrifice dooen vnto hym. Suche as are righteous in veray dede, suche as are vnfeigned frendes and fauourers of that good shepeheard, will shewe themselues more gladder for the receiuyng again & the recoueryng of one lost shepe, then for many suche as doe put their trust and confidence in theyr owne colde and naked righteousnesse. For they doe not any ferther charge or burden hym with his old faultes and misdooynges, whiche God of his mercie hath freely remitted and forgotten: but with muche reioycyng they shewe forth their gladnesse whiche they conceyue for the returnyng of a synner vnto a newe life. He could not haue returned, except the shepeheard laying hym on his shoulders, had brought hym home againe: and therefore the whole compainye of saynctes rendreth thankes and reioyceth at the goodnesse of God, not enuying thesame benefite vnto another, of the whiche benefite euery one of them haue had experience and proufe in themselues before: estemyng and reputyng it common to them all, whatsoeuer hath chaunced to euerie particular membre, whether it wer good or eiuill. And good reason it is, that the reioycyng and gladnesse of ye churche should bee cōmon to them al, seeing yt the griefe & sorowe was common to them all. And this was the firste parable whereby our lorde checketh and reproueth the proude and arrogant righteousnesse of the Pharisees, whiche did nothyng but onely hate synners, and eschewe theyr coumpainie: whereas it is the duetie of true holinesse to procure and studie for the health and emendemente [Page] of all creatures, and suche as are guiltie and faultie toward God, to call home agayne by ientilnesse to better wayes: and with all possible affeccion of loue and charitie, tendrely to receyue suche as repente and emende their liues. If Christe, who neuer knewe sinne did vse this mercifulnesse toward sinners: how muche more doeth it beseme a man beyng his owne self subiect to vice and synne, to shewe and vse thesame mercie towardes his neyghbour?
Eyther what womā hauing rēne grotes, yf she lose one?The secound parable renneth thus. What woman (saith Christe) is there emong you, whiche yf she had tenne grotes, and should lese one of them, would neglecte the losse of one grote, because she had the other nyne safe enough and sure in her custodie? What than will she do? truely she will light a candle, turne and tosse vp the rushes, serche euery corner of the house, she wil remoue al thing out of his place, and shorte tale to make, she will neuer make an ende of sekyng vntyll suche time as she hath found her grote that was lost? That if it chaunce her to fynde it, than is there so muche reioycyng made of the woman for that one grote receyued agayn, that she can not tempre or staygh her selfe, but euen emong her frendes and gossops she must declare and tell it out. And her sayed gossops beeyng called together, she will saye vnto them in this wyse: Reioyce ye, and shewe your selues glad for my cause, that I haue found again my grote whiche I had lost. She maketh no boste at all of the other nyne whiche were not lost: she glorieth of that one grote and no mo, whiche she hath founde and gotte agyne, and thinketh herselfe a richer woman with that same one grote, then with the other nine. If a woman be so affeccionately set toward her money that she is muche grieued with the losse of any parte therof, and greatly reioyceth for the fyndyng of thesame agayn, be it neuer so litle a porcion: how muche more will God bee of the mynde, that no parte shoulde bee loste of men, for the redemyng and sauyng of whom he hath willyngly geuen hymselfe to be hanged on the crosse, because he fourmed and made manne after the paterne of his owne lyknesse?
Than added he ferthermore the third parable, whiche albeeit it generally apperteineth to all synners, arysyng from theyr synnes and trespaces, yet for the rate of the tyme in whiche it was spoken, it dooeth more directly touche the Gentiles called and receyued to the grace of the ghospell, and the Iewes (who semed to themselues alreadie iust) enuying the felicitie of thesame Gentiles. The discourse and processe of the parable is this that foloweth. A certaine man (sayeth Christe) had twoo soonnes, of whiche the younger folowyng the instinct [Page cxxx] and leding of youth and folye, went vnto his father and faied vnto him: father geue me my childes part of your goodes,Geue me the porcion of the goodes. &c. and I wil after myne owne fashiō assay what profite & gaines I can leuie therof. The father being tēdre ouer him, and lettyng him folow his own bridle and course, deuided his substaunce betwene his two sonnes, and either of them had his own porcion deliuered him, and free libertie withall, to put it to suche vse as he would himself, but yet not without hope that thei would thriue and do good therwith. The elder planted himself not ferre from his fathers house: but the younger within fewe daies sold al his substaunce that he had, and whan he had turned it into ready money, he strayed from his fathers, and went into a ferre countrey. What should he dooe beeyng a young man, beeyng at his owne libertye and mayster of hymselfe, and liuing ferre from his father, in a straunge countrey? He vtterly diuorceth and disseuereth hymself from god his most ientell father, who maketh himself a straungier and a pilgrime of this world. This disseueryng and sundering is not of place, but of affeccion & herte. Euill talk [...] dooeth corrupt and marre good maners. The Iewes had receiued a lawe by the instruccion and guydyng whereof, they did knowe what was to bee folowed, and what to bee eschewed: and the Gentiles also had their giftes, as quicknesse of witte, the knowlage and vnderstanding of the thinges created, and made of goddes handy woorke, by the whiche they mighte haue knowen the maker (as in very dede a knowlage of him they had.) Yea and they wrote and setforth bokes very absolute and perfite, of the manier and fourme howe to line wel: but not hauing in their mind that thei ought to referre & attribute these very [...]ame rychesse vnto God as the autour of them, whiche he did tenderly geue, not to any suche ende or purpose, that they should folishely abuse them, but that with thesame they should wurship and honour their most beneficiall father, and by this wurshippyng, prouoke him to ferther lyberalitie to geue them more. But how ferre had they strayed and gone wanderyng awaye from god, in that thei did wurship wood, stones, dogges, oxē, apes, serpētes, oynions and lekes, as yf these thynges had been Goddes? And how ferre were they gon frō god in that they fell into suche filthines, as the verye perceiuing and reason of nature hath euermore remoued and kepte the bruite and saluage beastes from? Unhappy is that libertie, whiche the fathers presence dooeth not gouerne and stay. For what chaunce at length befell ye young man now set at his owne free libertie out of his fathers tuicion? he spēte and wastefully consumed among straungiers all the substaunce, not of his owne, (for nothing it was that he had of his owne) but of his fathers. And he spent it out riottously at dyce, on harlottes, and in feastyng and banquettyng. For plaineriotte it is,And there he wasted his goodes. &c. whatsoeuer is spent about the inordinate lustes of ye body without necessitie. Verily the saied inordinate lustes and desires do corrupt and marre euen the right precious giftes of nature. And whā he had wasted all his substaunce, folowyng in all behalfes his owne sensuall mynde & pleasure: there arose a great famine in the said countrey where the yoūg mā kept himself as a straūgier and pylgrime. For this worlde hath nothyng in it that may fully satisfie the soule of man, but onely that whiche is the chiefest and moste best thing of all, whiche thyng is no where els but only in the fathers house. Well what should the young man do beyng a straungier among suche as he knewe not, beyng naked without clothyng, and beeing in the daungyer [Page] of death through great houngre? wheras before it was grieuous vnto hym to obey the commaundemente of his moste ientle father, he was now of force constreyned to bee as a bonde seruaunte to a foreyne & vncurteous citezen of a straunge toune.And cam to a citezen of thatsame countrey. Whan men refuse to receiue the swete yoke of the Lorde, than are they compelled to beare the moste hard and heauye yoke of Satan. Wilt thou heare how miserable a kynde of bondage it is to serue the desires of the world? The citezen that was his maister sent hym to his mainour in ye coūtrey, there to kepe and fede his hogges. Frō how great dignitie into how great reprochefulnesse was the miserable young man brought throughe hys owne folye? Of a ryche inherytour of an excedyng ryche house, he was nowe made a boude man and a swyne heard: and yet notwithstanding dyd not thatsame his cruell maister so muche as geue hym meate to eate. What needeth many woordes? so greate was the famine and houngre of the trueth & grace of god (whiche trueth onely and none but it is hable to fede and satisfy ye soul of man) that he desyred to fill his bealye he cared not wherewithal, no not yf it had been with the very huskes & coddes, wherwith the hogges wer fedde [...] and yet was there no man whiche would geue him thesame, in so muche that he was in wurse case then the very swine, to whome he rather was a bonde seruaunte, then a rewler or a maister ouer them. The verye gyftes of nature wer now defaced in him, and had clene forsaken the young man: and the freedome of his owne will (as poore as it was) yet lost and gon it was: and yet the stomake and appetite of his soule beeyng extremely corrupt, was eagre to haue sum meate to appeace his hoūgre. Euery vayne & voyd pleasure of ye worlde which dooeth but for a short space pacifie, neither satisf [...]yng ye soule, nor makyng it fatte, be as huskes and coddes that the swyne feede of: with these are the yl spirites delited: and suche as are their sworne serua [...]es, they doe rather tolle and traine with those baites then fill them. And yet haue they not alwaies plentie or aboundaunce of these readye at hand neyther, or in ease they haue, yet is it marred and disrealised with muche galle of griefes and sorowes.
Well than he was now come to the poynte of extreme calamitye and dystresse. But happy is that distresse whiche constrayneth a man to amende his ill liuyng.Than he came to him self. &c. For the first degree and steppe toward saluacion is this: to call to remembraunce from whence a man is fallen, and to acknowelage howe ferre he hath swerued and growen out of kynde. And this was the fathers owne drawyng vnto him. For he had gon away and leaft his father: but the father is euery where present. In tymes past he had been a young man past himself, and out of his right mynd, he was a mā distraughte with deceytefull snares of this worlde, fleeyng all suche thynges as were onely to bee desyred, and desiring those thinges whiche only were to bee eschewed and auoyded. But the matter is than in good state whan the synner and mysdooer thorough the secrete inspiracion of his moste ientle father,And he said cūmeth to his herte agayn. The young man therefore beeyng at length cum well to himselfe agayne, spake to [Page cxxxi] himselfe in this maner: from what degree to what condicion and state am I come wretched creature that I am? Out of mine owne countrey into exile & banishement: out of a rich & welthy house, into a countrey of famine: from libertie, into seruitude: from a moste louyng father, to a moste cruell Mayster: from the dignitie of beeyng a soonne in my fathers howse, to the most vileste condicion of bondage that may bee, and from the feloweshyp of my brethren and of the other seruauntes, to lyuyng among swyne. How many hyred seruauntes are there in my fathers house,How many hyred seruauntes at my fathers haue bread enough. &c. whiche through the bountie of my father, haue plentiful stoore of breade at will as much as they will eate? and I beyng the soonne of suche a good householder, dye here for hungre. Many of the Iewes are hirelingers whiche do after a sorte obserue the cōmaūdemētes of the law, not of any godly affeccion, but eyther of a seruile feare, orels for the reward of thynges temporal: and yet a matter of sōwhat it is, to lyue as a couenaunt seruaunt with so ryche and so bounteous an housholder, and not to be disseuered or put asundre from so fortunate and happy a house. For one shall of an hired seruaunt be made as his soonne, if he haue thaffeccion that a soonne ought to haue. And a godly kinde of enuie it is, which prouoketh the young manne to the hope of forgeuenesse.I wil aryse & goe to my father. &c. For after that he had with himselfe bewayled his estate of extreme myserye, wherein he than laye altogether walowyng, he begoonne somewhat to lift and set hymselfe vpright, and to take some herte vnto him, saiyng: I will arise, and I will go vnto my father. And yet alas (sayeth he to himself) how darest thou be so bold? hast thou any thyng whereby to make thine excuse or pourgacion vnto hym? thou foūdeste hym euermore a moste tendre louyng father, to leat thee haue all thyne owne will: thou diddest eagrely require thy childes part of his goodes, he gaue it thee without once saiyng nay vnto thee: and of thyne owne mocion & dooyng it was, that thou leaftest thy father beeyng to thee bothe louyng and fauourable: thou hast shamefully wasted thy fathers substaunce,And wyll say to hym: father I haue sinned &c. not geuen thee for any suche purpose▪ Thou canst impute this thy calamitie to none other persone but vnto thyne owne selfe. To stand in defense of this my dede should litle helpe or preuail, this is my only hope: forasmuch as I know my father to bee a right father in very dede, that is to saie, of his owne nature a man mercyfull and easye to be entreated: it maye so bee, that some part of his old loue & charitie remaineth still in his hert, though I haue vtterly cast of al ye whole nature and duetie of a true soonne. I wil not goe about to make my fault and trespace lyght, nor I will not denye it. Plain and simple confession of all the matter shall more weigh with him, and a mynde in very true dede mislykyng it selfe for his naughtinesse: then the best excuse or pourgacion yt may be made with studie. The more verily that I shall hate my selfe, so muche the more easily shal I stirre vp and kendle his loue toward me again: and last of all in this my extreme desperaciō, to whom should I rather committe my self then vnto myne own father? he only & none but he is hable to restore the trespacer that hath had suche a foulle fall: yea and also if there be any in the world that will bee willyng to do suche a good dede, it is he that wil be willing. I will not tary till he shall knowe my fault, till he shalbe aduertised and enfourmed of my wretched state and woefull distresse by other men then my selfe, who peraduenture will of their instigacion rather incense and prouoke hym to punishe this my wickednesse, then to pardon me. The readiest way to appeace [Page] the matter & make al thinges quiete, shalbe, if I my self first breake & shewe the plain case vnto him euen as it stādeth.And am no more woorthye to bee called thy soonne. Leat him take suche waies & ordre therin as shall please him. For he is my father, and I am his soonne: & whatsoeuer I haue faulted, I haue faulted against him alone. And therfore I will say vnto hym: father I haue faulted greatly before thaungels of god and before thee, neither do I iudge my selfe woorthy from hence foorth any more to be called by the name of thy sōne. I shal thinke it enough if thou takyng pitye and cōpassion on me, shalt leat me be in like place and fauour with thee, as euery one of thy common hired seruauntes be. Leat me no more but bee as an hanger on in any one corner of thy househould: there can bee no fitter wordes framed to stirre vp and to enkiendle my moste singuler good fathers mercy & compassion towardes me. Howe muche the plainlyer he confesseth his fault, (whiche faulte coulde neyther be hidde, nor yet bee excused) the more that he dooeth mislike hymself, the more that he dooeth hūble and submitte himself, the more that he declareth hīself to haue no hope ne trust remainyng or leafte vnto hym, but onely in his fathers grace and mercie: so muche the more shal he drawe his fathers mynde to dooe euen as he would haue him to doe. And this tenour and fourme of speakyng vnto his father, no art of rhethorike had put in the young mannes mynde: but his owne conscience beeyng grieued and displeased with it selfe, and yet not vtterly conceyuyng an extreme yll opiniō (that is to say) not despairyng of his fathers goodnesse.
This hope therefore and truste conceyued, the young man ariseth, and to arise (as I saied before) is the first step and degree towardes saluacion. Backe goeth he therefore home again al the way that he had cum, weping & sighyng all the way, wheras he had to fore departed from his father as perte & fierce and as rashe and wilful as could be. Thus hast thou a plain paterne & exaū ple declared vnto thee, of a man returnyng from extreme naughtinesse: nowe beholde a paterne of the gracious mercifulnesse of god. The young man was not yet full come to his fathers house, whan his father espyed him cummyng a ferre of (as in dede naturall fatherly loue hath alway the iyes open and can see ferre.And hadde compassion.) He that dyd more tenderly loue of the twoo, dyd first espy ye other. He sawe his soonne cummyng woondreous ougly and pieteous to behold, who had wilfully departed from him a fierce young man, & one that woulde not take it as he had dooen.And ranne & fell on his necke, and kissed hym. He sawe him ragged houngerstaruen, fylthye, lamentyng, sighyng & weping. This very syghte beeyng so pieteous, begonne byanby to moue the fathers herte: & wheras he had iuste cause to haue been angrye,Father I haue sinned against heauen. &c. this sight turned his angre into pietie and cōpassion. He rēneth forth to mete the young man, as thesame was cummyng towardes hym, and not lookyng to bee praied of his sonne, but beyng ouercūmed with natural loue, caught his sonne about the necke & kissed him. And albeit these thinges were ye sufficient tokens of a mynde ready of it self to forgeue: yet the yoūg mā being [Page cxxxii] angrie with himselfe, sayed: father I haue doen amisse and that greatly, bothe before the Aungels of God and before thee, and yet haue I been so bolde as to auenture to come into thy sight, wheras I am vnwoorthie any more to be called thy sonne, forasmuche as all the bandes of naturall loue and duetie on my behalfe haue been broken. Here in this man by the only instincte and mocion of nature beyng thus affected toward his sonne, vnderstande thou the goodnesse of God, who is muche more gracious and mercifull towardes a man that hath been a synner, if he truely and vnfeignedly repente and mislike himselfe, then any father can possibly bee towardes any sonne, though he neuer so rendrelye loue thesame. His sonne had not yet spoken all that he had conceyued and recorded in his mynde before, by reason that wepyng and sobbing did breake his tale. But his teares declared and spake more thē his wordes could haue doen. And what doeth his father therewhyle,But his father sayd to his seruauntes. &c trowe ye? dooeth he speake any thoundreyng woordes of crueltie? doeth he threaten to beate hym? dooeth he threaten to cast hym of, and neuer to take hym any more for his sonne? doeth he cast hym in the teeth with his bounteous goodnesse shewed vnto hym? dooeth he laye to hym his goyng awaye? dooeth he burden hym with his gluttonie, or other abhominable poyntes of lyuyng? he remembreth none of all this geare, he doeth so greatly reioyce that he hath got his sonne agayne. The sonne thought hymselfe vnwoorthie the title or name of his sonne: yet the father restoreth hym to his old state and degree agayn. The sonne doeth vttrely condemne hymselfe: & the father doeth absolue and quitte hym. The sonne did cast himselfe downe to bee a seruaunte:And putte a tyng on his hande. &c the father setteth hym perfectly agayn in his olde state and dignitie. For the father turnyng hymselfe to his seruauntes, sayed: bryng ye foorth quickely his former robe and apparell that he was woont to weare, and put it on hym, and sette also a ryng on his fynger, and put on a payre of shooes on his fete. And this doen, fette ye also out of my pastures thatsame beste and fattest calfe that is there, and kyll it. Let vs prepare a feast, and let vs reioyce, for that this my sonne was once dead,And leat vs eate and be merie. and is now come to lyfe: and for that he was once perished and vtterly lost, and is now found agayne. So great a matier it is that a true penitent herte maye dooe with God. There is no punishement ministred vnto hym: onely to be of a penitente and coutri [...]e herte, suffised his moste louyng father. He whiche by his yll demeanour had made himselfe vnwoorthy to come in his fathers sight or presence, thesame did the father espie and cast a mercifull iye vpon, cummyng to wardes hym a great waye of. He that hath deserued for euer to be thrust out of his fathers house, whiche beyng an vnthankefull persone he had tofore wilfully and vnhonestly forsakē: to him returnyng and cūming home agayne, the father in his own persone came forth of the doores, & mette hym, for he hath none in all his whole house more mercifull then he hymselfe is. Hym that had cast hymself into the bondeseruice of abhominable maisters, that is to wete, the filthie pleasures of the bodye: hym did his father vouchesafe to embrace in his armes. To hym that had deserued to be scourged with many a sore stripe, is geuen a kysse, for a token of perfeicte loue and attonement. Happie is that synner, whom the Lord vouchesalueth to embrace and kysse. Because he confessed his offences, and refused the name of a sonne, for that in his conscience he knewe himselfe faultie, there was brought foorth and restored vnto hym all the tokens of his old dignitie. He had loste all his apparell that was mete for suche a mannes sonne to weare: but there was [Page] brought vnto hym, the principall best robe and vesture of his former innocēcie whiche he had lost. He had lost all the worthinesse and dignitie of a soonne of the house, by his owne wilfull seruitude: and yet is the ryng deliuered him agayn. And because he should lacke nothyng that might serue for the deckyng and trymmyng of hym to the vttremoste, he hath shooes put on his feete. The young man hymselfe durst not hope to haue any suche thyng: and how muche the lesse he hopeth or looketh for it, so muche the sooner dooeth he obteyne and geat it. And to thentente that none in the house should the lesse esteme hym or set by hym for his lyght and homely pranke of youth, his father as soone as ye calfe was killed, moueth and prouoketh al his whole householde to reioyce altogether, and allegeth good causes vnto them why they should be glad. Howsoeuer he hath behaued hymselfe (sayeth he) my sonne he was, he hath been dead, and now is he called to life agayne. For synne is the death of the soule. And he renneth towarde death, which leaueth and forsaketh the autour of life. He leaueth and forsaketh the autour of lyfe, whosoeuer is in loue with the thinges of this worlde, for the worldly pleasures are ferre wyde from god almighties schoolyng. And suche an one is reuiued agayne, as dooeth repente and refourme his synnefull lyfe. He was lost without any hope euer to bee recouered agayne as concernyng hymselfe: howebeit he was found and gotten agayn. To departe awaye frō the fathers house, is to perishe: for out of thesame house there is no health. Neither is there any waye to returne, excepte his father selfe putte it into his sonnes mynde beeyng now brought to extremities. That the father putteth the remembraunce of hymselfe in the sonnes mynde, is of his owne beneficiall goodnesse towardes the sonne: but in that the sonne dooeth not neglecte it whan it is so putte vnto him, this is imputed to hym, as a thyng meritorious: and the veraye confessyng of the fault, is receyued and accoumpted for satisfaccion. He was loste through his owne folye: And was founde agayne by his fathers loue. And because he repented and emended euen from the botome of the herte, forasmuche as he did vttrely myslyke hymselfe: his fathers mercifulnesse did not onely restore hym to his old dignitie▪ but made also a feaste, that he might commende and settefoorth his sonne to the hertie loue of all that were belongyng vnto hym.
And suche manier an one as the father here, beeyng expressed by the similitude of a parable, shewed hymselfe towarde his sonne: euen suche ones ought curates and bishops to shewe themselues towardes the penitent synner. But the proude Phariseis (who fauouryng theyr owne faultes, dooe nothyng but shewe moste cruell tyrannie vpon other mennes faultes) are ferre wyde frō this exaumple. And beholde whyle al the wholle house of the father, that is to saye, [Page cxxxiii] the wholle congregacion of deuout and godly persones, was altogether merie and full of all reioycyng,The elder sonne was in the field. onely the brother beeyng well resembled to the Pharisees, doeth enuie and grutche at it. For whyle these thynges were in doyng, the elder sonne was not at home, but was busily occupied in the fielde of Moyses lawe, labouryng till he sweate agayne with carrying the burdens of the cō maundementes, and moste peinefullye wadyng and strougleyng to beare the heauye woorkes of the lawe, whereas the younger brother dydde in the meane tyme, receyue and take the moste ientyll yoke of his father.
And whan the saied elder sonne drewe nere vnto his fathers house, he heard the straunge noyse of them that songe and daunced for ioye. For stickyng wholy to the vnsauourye lettre of the lawe, he did not knowe kowe great ioye it is that the spirite of the ghospell hath. Whyle the Iewes neglecteth all the premisses dooyng nothyng but digge and beare burdens in the fielde of the lawe: in the meane tyme is the people of the Gentiles with great ioye receyued and taken into the house of the father, who nothyng els desireth but the saluacion of his. Than the folower of the olde lawe meruaylyng muche at the straungenesse of this newe matier, and woondreyng what should bee the cause of suche vnwoont mirth, would not vouchesalue to entre in where he might bee partaker of the common gladnesse emong all the rest, whiche thyng his father dyd earnestelie wishe. For the Gentiles were not so receyued in, that the Israelites should bee excluded and shutte out. But euen yet styll they stande without the doores, fumyng and freating for that the churche reioyceth for the Gentiles receiued to the saluacion of the ghospell.
The elder sonne therfore called out one of his fathers seruauntes, and demaunded of hym what newe ioye and gladnesse all thissame was.And called one of the seruaūtes, and asked what these thynges ment. He made aū swer, your brother is come: whome, whan your father had gotten agayne, he was veraye glad, and kylled thatsame principall best calfe which he had so lōg fatted, because he had him safe and sound again, whom he thought to had been vttrely loste for euer. Here beholde a Iudaicall herte & stomake: which wheras it ought to haue reioyced for the receyuing of his brother, which ought to haue praysed the mercifulnesse of his father: yet had rather to enuie his brother, and to take indignacion agaynst his father. He caried still therfore without the doores, murmouryng and full of chafyng. And whan his moste louyng father had perceyued hym, who desyred the ioye to bee in common to all that were of his house: he went vnto hym and begon courteously to praye him, that casting all enuie and grutche out of his stomake, he woulde come in, and make one at the feast emong all the reste, and woulde bee partaker of his fathers ioye.
Yet would not the elder sonne any thyng bough or relente with this his fathers courteous entreatyng, but proudely quereled and reasoned the mattier with his father, and vnnaturally accuseth his brother. Beholde (sayeth he) so many yeres am I as a bondeseruaunte to you within your house,Loe, these many yeres haue I doē thee seruice &c. nor neuer brake or transgressed any commaundement of yours, and yet this my godly obedience hath neuer been regarded. For ye neuer gaue me so muche as a young kidde wherwith I might make merie emong my frendes. But now that thissame sonne of yours, who hath wasted and spent your substaunce on whoores and harlottes, is come home again: ye haue killed for hym thatsame your principall best and fattest calfe.
Doest thou not, Theophilus, thinke thy selfe to see this elder sonne to entre [Page] in fumyng and chafyng, and thus murmouring against his father, whan thou readest of the Phariseis backebityng Christe because he did eate with Publicanes and synners? whan thou readest of the Iewes repinyng agaynste the Grekes for that thesame Grekes were admitted to the ministerie and office of Apostles? whan thou readest thesame Iewes scoldyng and raylyng without ende, that the gentyles leauyng theyr ydolatry, without the burden of the law, by fayth only should bee admitted to the grace of the ghospell, and shoulde bee baptysed, and so confyrmed with the holy ghoste? whan thou readest of them hauing enuie, that they absteynyng from the feast, the congregacion & churche of the Gentiles with an vnspeakeable ioye of the spirite, dooeth eate thatsame speciall goodly calfe, whom the father commaunded to be slayne for the redēpcion of the whole worlde? And yet this man also beyng a murmourer, as he is, the gracious goodnesse of his moste good father goeth aboute to appeace. Sonne (saieth he) thou shalt fare neuer a whit the wurse for that, though I vse ientilnesse and mercie towardes thy brother. For thou art continually with me, and all that is myne is thyne. For continuall felicitie neuer interrupted or broken of, hath not so muche pleasure or delectacion in it. But lyke as a disease or sickenesse afore goyng doeth commende health vnto vs,It was mete that we shoulde make mery &c. and make it seme the sweter vnto vs after we bee restored to it agayne: euen so the misfortune which I haue had afore for my sonne, maketh our mirth now the more, for that he is gotten agayne.
And thou oughtest to reioyce in thy brothers behalfe, and not to be awaye from the mirth of this feaste, for because thissame thy brother was once dead, & is returned to lyfe againe, he was once loste, and is now founde againe. Therefore dooe not thou thynke that he is returned home to thee thesame man that he was: but thynke hym of an vnthrifte to bee newe borne an honeste and well disposed manne. Thou must not remembre what he hath been: but bee glad that he is nowe become suche an one, as we wishe and desire to haue him.
With these three parables the Lorde dyd exhorte all his disciples to mercie and ientilnesse in receiuing of synners. For the glorie of God is neuer more shewed or better sette foorth, then whan he whiche was veray notoriously eiuil, is sodaynly by the grace of God made a newe manne: of an ydolatre, made the seruaunt of Iesus Christe: of a rauiner, and extorcioner, made a defendour and helper of the poore: of an vnchaste liuer, made chaste: of an ambicious persone, brought to humilitie: of a reuenger, chaunged into a bearer and long sufferer. Furthermore the younger sonne found his fathers mynde so muche the more redier to forgeue hym, for that the Gentiles whiche did not knowe God, faulted agaynst hym more through ignoraunce, then of any stubberne or indurate pretensed malice. For ignoraunce and lacke of thynkyng and castyng afore what wil come after, is alwayes for the moste parte ioyned and coupled with youth. And therfore so muche the more willingly we dooe forgeue youth, and beare the more with this age whan it doeth offende. But the Iewe, whiche to hymselfe semeth iust, and standeth muche in his owne conceypte for fulfillyng of the lawe, dooeth trespace more grieuously with enuying against his brother, then the other had synned by sweruyng and strayghyng out of the right waye.
The .xvi. Chapter.
ANd all thissame that hath hitherto been sayed, did moste specially, and moste directely touche the Pharisees, takyng muche indignacion, that the Lorde Iesus, as one that remēbred not his owne highe dignitie, dyd receyue Publicanes and knowen synners to the familiar cōuersacion of lyuing with him in coumpaynye. But anon after, he returning to his disciples, aduised and exhorted theim to a more larger fauourablenesse, that they should not onely not murmour agaynst the goodnesse of God: but also they should by all meanes and wayes possible, folowe thesame goodnesse of God on theyr owne behalfes: earnestly applying theimselues to dooe theyr neyghbour good by euery occasion: relieuyng thesame with succoure of thynges necessarie for the body: easyng theyr hertes with wordes of coumfort: exhortyng them to goodnesse: teachyng them what they ought to dooe: admonishyng theim whan they dyd amisse: and forgeuyng theim whan they trespaced agaynst theim. And where he would teache vs that our ientle goodnesse in thus dooyng shall not perishe to vs warde, but that contrariwyse, it is layed vp in store for vs agaynst the lyfe to come, whatsoeuer thyng is here bestowed on our neyghbour: he propouned forth this sentence by a parable of suche sorte as foloweth. A certayn great ryche man there was, who had committed the bestowyng and housebandyng of all his goodes and thynges vnto a steward of his. This steward was complayned on to his Lorde, that beeyng more prodigall then reason was, he wasted and consumed his gooddes awaye. The Lord therefore callyng for his steward, sayed vnto hym: why doe I heare this bruite & fame of thee? Come on, make thyne audyte and accoumpt of thy stewardship: For I am not mynded ne wyllyng, that thou shalt any longer haue the ordreyng or disposicion of any more gooddes of myne. But the stewarde as soone as he vnderstoode that it was lyke within a litell shorte tyme to come to passe, that he should be put out of his office of stewarde, did in ye same litell short time subtilly and craftily prouyde for hymselfe. Some men haue rychesse, some men haue learnyng, others haue experience of the worlde, and so one man hath one [Page] qualitie, and another man another. And what thyng euery persone hath wherby he maye be hable to do his neyghbour good, it is the substaunce of our riche Lorde and Maister: whiche substaunce it is our office vountifully to bestowe on our neighbour. For no mortall man is hymselfe the lorde of suche qualities and giftes as he hath, but a stewarde and a dispensour onely. This office of dispensyng is soone taken awaye. For all the life here in this worlde is but shorte, and after this lyfe there is no longer power ne libertie to do good. And a plain waster is that manne of the lordes substaunce, whosoeuer bestoweth after his owne affeccion that that he hath, and doeth not with parte therof relieue his neyghbour. The stewarde therefore beyng sure within a litle tyme to be remoued from his stewardeship: consulteth with his owne minde, and aduiseth himselfe, saying:What shall I dooe, for my mayster taketh frō me the stewardship. &c what shall I now best do, seeyng that my lorde and Mayster taketh awaye from me the power and office any longer to haue the dispensyng of his gooddes? And wheron to lyue I haue not. For I gathered nothyng together for myne owne behoufe whyle I might haue doen. There is nothyng lefte nowe for me to do, but either to digge in the fielde for hire wages from daye to daie, or els to go about euery where on begging. But to digge and delue I lack strength, and to begge I am ashamed. But (as happe is) I haue euen now sodaynly deuised in my brayne, how to make a ioly prouision for my selfe. I will procure and geat my selfe some frendes with my maisters gooddes. And the sayed frendes bearyng wel in mynde my beneficiall goodnesse towardes them, wil receiue me into theyr houses, whan I am put out of myne office of stewardship. Hereupon he calleth together all his maisters debtours, one by one, and saeyth vnto the fyrst: how muche arte thou behinde with my mayster endebted vnto him? the partie aunswered: An hundred bates of oyle, (and a bate as some wryters do accoumpte,Take thy bill. &c. and write fiftie. was a kynde of measure emong the Hebrewes, conteynyng seuen gallons of liquour, or theraboute.) Than (ꝙ the stewarde) haue here, take thyne obligacion, and sitting down quickly, wryte thou fiftie in stede of an hundred. My mayster is ryche enoughe, I wyll haue thee saue the one moytie clere to thyne owne auauntage by my good helpe. This doen, he sayed to the secounde: and howe much oughest thou? who aunswered: an hundred quarters of wheate. Than (quod the stewarde:) take the bille of thy hande, and wryte foure score. As for twentie quarters, whan it is abated, my mayster will neuer perceyue: and to thee beyng a poore man, twentie quarters saued will do good seruice & stede. And after thesame sorte plaied he with the other debtours also. In case this fraude had been espyed or knowen to the foresayd ryche man: his steward had neuer escaped vnpunished for it: But yet the lord Iesus for an exaumple of beneficial liberalitie, praised vnto his disciples, ye deuise of the said stewarde, though guylefull, yet wyse and politike: and exhorted al his to the folowyng of hym: geuing a sharpe checke to our sluggishnesse, in that, that men seruyng this world, are more prouident and forecastyng, and also more diligēt and industrious in prouydyng for theyr bodily susteynaunce and liuyng, then suche persones (who hauyng clerely renounced the worlde, do ensue thynges eternall) are in making prouision for themselues towardes the euerlasting life in heauen. And a foule shame it is for vs that they in theyr kynde are so wyse & so full of good prouision, all the buisinesse beyng onely for lighte trifiyng matiers, and thynges that shall anon after come to nothyng: whan we are slacke [Page cxxxv] by dooyng good turnes and pleasures to our neighbour, to purchace & geat sure stayes of the lyfe immortal: seeyng that by reason of the vncertain terme of this present life, euery of vs ought to loke for no lesse to cum, but that we must heare spoken to vs by our maister, the wordes which the said stewarde heard spoken vnto him: Thou maiest no more from this time forwarde exercise or occupy thy roume of steward.
And this tyme for as muche as it is bothe to euerye man vncertaine whan it shall come,Make you frendes of the vnrighteous Māmon. and also otherwyse to no man any better then a thyng of veraye short continuance, we must make hast, that al our worldly goodes bestowed on the poore in the way of almes, we maye prepare and geat our selues prouisiō to serue and bring vs to the life euerlasting. For by that meanes shall it come to passe, that we also shalbe made partakers of the good deedes which other men haue doen, for as muche as we haue with our temporall goodes holpen them. For whoso dooeth with part of his substaunce help to aide and maynteyn any man beeyng buisily occupied about the cause or affaires of the ghospell to bee settefoorth: thesame shall again in the kyngdome of heauen be relieued and made partaker of the well doynges of an Euangelist, that is to say, a writer or a preacher of the ghospell.
Therfore saied the lorde:That when ye shal haue nede, they mai receiue you into euerlastynge habitaciōs. And take ye good wayes for your selfes in season while time is, after the exaumple of the sayd worldely wyse and politike steward. Procure vnto your selfes good frendes of an euil thyng, to thend that at suche tyme whan ye shall at the commaundemente of the lord be compel [...]ed to depart out of the tabernacle of this mortal body, thei may receiue you into tabernacles euerlasting. An happy permutacion it is, whan transitory thinges make chaūge with thinges eternal. And what is more vile, or ferther frō vertue, then the rychesse of this worlde? They are vneath at any tyme gotten without guile & falsehode. And other wayes or meanes, either to saue them, or els to encrease them, there is none, but thesame that they are gotten by. It is a possession of much buisinesse and encoumbraunce, and yet is it neither out of daungier of miscarriyng there whyle, ne any waye a thyng of long contynuaunce. For they folowe not theyr maister whan he departeth hens, yet notwithstandyng with thesame a man may bye that is euerlastyng, and whiche may do hym good stede and seruice in the life to cum. So it shall cum to passe, that the thing whiche in case it be hoorded vp and hiddē, maketh a manne vnrighteous and thrall to many cares: thesame, if it bee layed out and bestowed in dooyng charitie, shalbee an instrument of euāgelicall righteousnesse, while bothe he that is a minister of the ghospell, is relieued with necessaries, and a reward cummeth to the geuer with a large encrease of entresse.
Whoso, as a steward, hath the disposyng and beestowyng of a mortall mannes gooddes, by suche meanes and none els is founde to be faithful and trustie, if he after a verye pynchyng sort bestow that he is put in truste withall. But contrariewyse God, who is ryche for and towardes all creatures, [Page] would fain haue it moste bountifully laied out, that he hath purposely delyuered out of his handes to be eueriwhere distributed: and taketh him for an vntrustie seruaunte, whosoeuer kepeth to himself as his owne propre goodes, that the lordes will and mynde was to be made common to al people as often as the necessitie of the neighbour doeth so require.
Therfore, whoso in disposing of a thing of the least value possible, behaueth hymself otherwise then his moste liberal master would haue him,He that is faitheful in that whiche is leaste is faithful also in much. shal he not seme a person vnworthy, to whose honestie his maister should committe the dispensacion of higher thinges? All that euer we haue, is the lordes and not ours: corporall rychesse, and whatsoeuer this worlde produceth, is the only bounteous goodnesse of God. The doctrine of the gospel, & the other ghostly giftes, are the goodes of almightie god, not for any suche purpose geuen vnto vs, that our selfes and no mo should haue the fruiciō of thesame: but to bestow them lyke good stewardes to the vtilitie & profite of our neighbour. But thus muche oddes there is betwene those two sortes of goodes or treasours, that suche thinges as pertein to coūfortyng or cherishyng of the bodie (because they be without vs and not in vs) they neyther be our propre owne, nor continuall vnto vs. They are the goodes of the world rather then ours. Moreouer because thei haue an outward likenesse of felicitie after ye worlde, (wheras in very dede, they are a sore lette and hinderaunce to the happye or blissefull state of man,) they bee not the thyng neither, that they are named to bee. For they are named goodes, whereas in very dede they are the thynges whiche bryng a man to the state of extreme miserie and wretchednesse. The rychesse therefore of the mynd and soule are the true richesse in dede, & riches that maye bee called our owne: not as though we were not bounde to God for them, but because they leaue not their possessour in the life to come, at lestwise if a man vse them now in this present life as he ought to dooe: And lyke as in a cōmon weale no mā is auaunced to the head office of gouernoure, as maiouraltie or suche others, excepte he haue firste in the roume of Counstable, and in suche other inferiour offyces shewed an ensaumple of his perfy [...]e honestie and vprightenesse: and as in a priuate familie the distrybutynge of precious thinges is not cōmitted, but to such an one as hath euidētly shewed himself faithful to fore in matters of lesse weight: so doeth the lord teach vs, that the dispensacion & bestowing of the rychesse euangelicall (whiche onelye and none els are true rychesse in dede, and our propre owne) is not to bee put to the credite and truste of suche an one,And he that is vnrighteous in that least. &c. as hath nothyng faithfully distributed money, beyng a thyng, as moste vileste of all, euen so beyng an other mās and none of his owne. For whoso cannot sette worldly rychesse at naughte, will not syncerely distribute the richesse of the soule. And the lord stil beating suche thynges into the myndes of his disciples, saied: whoso is faithful in a thing of leaste value, it is a very great likelihode, that thesame will be faythful in a great matter too. And again he that is vniust in a litle thyng, wyll bee vniust in a great matter also. For that man, whose herte the care of a thyng nothyng worth in the worlde may bee hable to moue to dooe amysse: wyll muche sooner with a greatter occasion bee drawen to dooe amysse. That if in the wicked Mammon, that is to saye, in false riches and goodes gotten with falsehood (as commonly in very true dede it is) ye shal not shewe yourselfes faithfull to the Lorde who hath deliuered you thesame to be disbursed and [Page cxxxvi] distributed abrode: what manne wyll commytte vnto you the bestowyng of the true rychesse of the mynde? And if in a thyng of an other mannes, whiche canne not perpetually continue with any man, ye haue been nothyng trustie, who will putte in your handes suche a thyng as might perpetually in tyme to come bee your owne? And a lighter offence and trespace dooeth he, whiche vnfeythfully handleth the rychesse of this world, then he whiche vnfeythfully dispēseth the treasoures of the gospell. The kyngdome of god requireth to haue all the whole mā. And the mynde it requireth to haue free from the loue of all worldely thynges.No seruaūt can serue two maysters. &c. Neyther is it for any man to attempte or goe about to make a medley of the worlde and the ghospell together, whiche ghospell is the kyngdome of heauen. For if no man can bee a seruaunte common and indifferente vnto twoo maisters at once, (because that scarcely any twoo men dooe so well agree within themselues, that one seruaunt is hable with his due attendaunce to satisfye them bothe at once, but that, the one or the other sette at naught, he muste of force be compelled to sticke to the one of them alone:) howe muche lesse can ye be hable to serue God and Mammon bothe at once, beeyng maysters so ferre discordyng together, that there is not so muche as any one poynct wherin they agree? And seruaunt vnto Mammon is that man, what euer he be, that setteth a great piece of his heauen in rychesse, and for that cause laboureth with al earnest applying of his mynde to geat veray great aboundaunce, and thesame to vpholde, maynteine, and encreace, whan it is gotten. And suche an one leapeth for ioy, whan his substaunce multiplieth, and is sore vexed in his herte, if it be taken awaye from hym by any misfortune. And seruaunte to God is he, who either shakyng of from hym the gooddes of this world, or els possessyng them, as though he possessed them not, dooeth with all earnest applying of hymself, go about the prouision of the thynges, whiche make to euerlastyng saluacion.
All the woordes and talke afore goyng, (though it wer specially and purposely spoken to suche, as beleued themselues possible enough to bee Christes disciples, though they wer charged and loden with the carefulnesse of richesse) the Phariseis also did heare, whose hertes beyng as it were olde bo [...]tels, could not hold ne receyue this newe muste of the doctrine euangelicall. For they wer couetous and gredie not onely of money, but also of glorie. They wer haulte mynded, fierce, and men that would be auenged of euery matier. Therfore they skorned the doctryne of Iesus, who moued mē to charitable liberalitie, to not caryng for to be auenged, to the not passyng on glorie, ne on theyr lyfe neyther. And certes this worlde also hath and euermore shall haue, his Phariseis, who trustyng to theyr owne force, will haue in derision the doctrine of humilitie, of fauour in pardonyng offences, of tractablenesse, and of liberalitie. A mouth enured and accustomed to ye soure turned wyne of worldly wysedome & policie, abhorreth frō this heauēly muste. Maie it also please God to vouchesalue one daye, to dampe the tauntyng mockes of suche persones, lykewyse as he did at this present sharpely reproue these Phariseis beeyng scorners, whan [Page] he sayed: Ye swell in pryde with the vayn countrefaictes of goodnesse, settyng foorth your peynted sheathe in the face of men, who esteme a man of his ryches, of his gaye apparell,Ye are they which iustifie your selues afore men. of the obseruacion of ceremonies: and of those thynges do ye purchase vnto your selues also a laude & prayse of holynesse, where in veray dede ye are neither ryche, nor holy, nor in happie or blissefull state, nor yet great men. For god, who onely seeth and beholdeth your hertes, estemeth a mā by the veray goodes of the soule. And suche a man and none other is ryche, who is rych before God:But God knoweth your hertes he is iust, that is iust in the sight of God: that man is great, who beeyng litle in his owne estimacion, is great by the iudgement of God. For moste commonly it chaunceth, that suche a thyng as to men semeth some high matier, and to bee had in high veneracion, is with God reputed a thyng abominable.
Ye dooe yet still hold the rynde of the lawe fast in your teeth, and ye glorye in the shadowes of thynges: wheras now the kernell within is to bee opened, that the lighte of euangelicall trueth arisyng, maye on euery syde dryue awaye all shadowes. Ye must now disacouainte & estraunge your selues from ye [...]oure old wyne of Moses lawe, & drynke in the newe muste of more soūder doctryne. The figures of the lawe had their time: What the holy sayinges of the prophetes did promise, was looked for. But figures ceasse nowe that the trueth hath appered foorth: neither is propheticall promisyng any longer looked for, nowe that the thyng whiche they had promised, is in veray facte perfourmed and geuen. From shadowes ye must goe foreward and growe to the veritie. And from the feith of the promyses, ye must grow vp to the loue of the thyng beyng now sent and geuen in dede. Iohn was (as ye would saye) a marchyng bordre or a particion diuidyng and seueryng the lawe with his figures, and the prophetes with their promises, from the ghospell: which ghospell doeth in veray facte & dede geue, aswell that the lawe had with his figures signified and appoyncted, as also that the prophetes beyng enspired with God had promised shoulde come. Iohn preached that the kyngdome of God was already come. And that veray thyng forsouthe it is which the lawe had in shadowes marked out: and that veray thyng it is, that the prophetes solemnely spoke of afore. And ye see the thyng self to be agreable to Iohns preachyng. For euer sence his tyme the kyngdome of God is continually preached vnto al people, and many dooe with glad hertes gredely take the blissefull and heauenly newes. They drynke newe muste, they take the doctrine of God: they contemne yearthly thinges, and growe ryche with goodes and treasoures heauenly.And euerye [...] striueth [...] in. They cast money awaye from them, but they woorke miracles: they haue no armour ne weapō, but they cast out deuils. They are not men of wealth, or rychesse, of power, of glorie and renoume in worldely estimacion. But in humilitie, in tractablenesse, in pacient suffreaunce, in charitable geuyng, and in the other goodes of the mynde, they are in veraye true dede, bothe ryche, & men of power, and also full of glory in the sight of God. And ye high pathwaye vnto this felicitie is shutte vp to no man. That if ye Pharisees will not vouchesalue to entre, others will [Page cxxxvii] preuent you, and take vp your roumes: the Gentiles will entre in, and all the nacions of the worlde will entre in. They cannot bee kept out nowe that the doore is sette open: they breake in by plain force and violence, if thei be not receiued in. Ye see publicanes, souldiers, sinners, & harlotes how thei come rennyng thither. These sortes of people despisyng all that euer they are oweners of, contemnyng all volupteous pleasures of this worlde, trustyng to the promisses of the ghospell, dooe with all their herte applye theimselfes to the true gooddes of the mynde: and whereas ye stande without doores (whose partes it had been firste of all others to enter, yea and also to bring in others whiche would enter:) they whome I haue rehersed, dooe through the feruentenesse of feith, through their promptenesse of mynde, breake in whether we wyll or will not. And suche kinde of violence dooeth the kingdome of heauen loue. Neither is there any cause why for the affeccionate louers of the law, to make suche a great criyng out, that the lawe is nowe abrogate, that the prophetes are nowe abolished. Nay thissame is not an abolishyng of the lawe, but an accōplishing and perfeictyng therof. For mothers dooe not vse to make weping and wailling that their soonne is loste, whan he is of a boye weaxed and growen vp to bee a man. Now a veray great poynte of folye it were, for one to enbrace in his armes the counterfaicte porterature of a man, whan he may enbrace the verai mannes selfe who was so portured out: and no lesse poyncte of foly to speake to ye maker of a promisse, whan one maie be sure (yf he will) to haue presentely in his handes, the veray thyngselfe that was promised. The thyng than must be compared with the image, and in case thei doe agree the one with the other, than acknowlage thou the thing that hath beene set out in shadowes, and enbrace thou, that is perfourmed and geuen, in facte. If the proufe of ye thinges dooe agree with the promisses of the prophetes, discharge theim as true men of theyr promisse, and enbrace thou that is truely perfourmed and brought to effect. And ferthermore, if thou se with thine iyes right many thinges to haue come to passe, whiche were marked oute by the shadowes of the lawe, (for the law is spiritual and ghostly▪ Whosoeue [...] forsakethe hys wyfe & maryeth an other committeth aduoutrye.) if in a great maignie causes, the end and proufe of the matter be aunswerable to the olde and auncient foresaiynges of the prophetes: than beleue thou that all the other thynges also shall with semblable assuraunce bee perfourmed in time to come, whatsoeuer the lawe the prophetes haue saied shall hereafter come to passe. What in the lawe was carnal and grosse, thesame geue the place to thynges of more perfeccion: but what in thesame is spirituall, thatsame not onely is not abrogate or fordoen: but also is brought to his iust and full perfeccion. For the lawe permitteth to ye wedded houseband vpon geuyng his wyfe a testimoniall of her diuorcemente, that he maie putte his wyfe awaye from hym, and bring an other newe wyfe home in her stede: but by the lawe of the ghospell, whosoeuer refusyng his true wedded wyfe, maryeth an other, dooeth committe aduoutrie. And he that maryeth the woman diuorced committeth aduoutrie. For neither of the men hath his own wyfe, nor neither of the weomen her owne housebande. And aswell the comon reason of nature, as also euangelicall sinceritye dooeth in all earnest wyse require perpetual amitie without anye breache, and an vnion not possible to be dissolued or plucked in sondre, not only in matrimonie, but also in al frēdship. Neither is there any occasion or grounde why any should finde cauillacions that the doctrine of the gospel is repugnaūt to the thinges prescribed by Moses. [Page] For Moses in consideracion of your hardenes of hert, durst not precisely require of you the thyng that he rather wished, then conceiued anye hope of, and sore against his mynde did he leat you haue diuorcemente at your willes, lest if it had been denied, your hatred against your wiues woulde haue braste out into some more furious and cruel dedes of mischief towardes thē. He therfore whiche requireth that is of more perfeccion, dooeth make vp the lawe, and not abrogate ye law:Easier it is for heauen & yearth to perish [...]. &c. as a father is not contrary to himself, if the same hauing a great whyle afore been somewhat with the tendrest ouer his sonne to leat him haue his own bridle while he was of tender age, do require more of hym whan he is come to ful age, thē he did require of him before. And as for this I assure you of, (and saie I told it you:) that both ye skie and the yearth (and yet is there nothing that shal longer endure then those two,) shal yet both of them sooner passe, then any one litle io [...]e or title of the lawe shal perishe, but that al be perfourmed whatsoeuer hath beene foresaied or prophecied: [...]o veraye true it is, that I am not come to bee an abolisher of the lawe.
Nowe because the Lorde Iesus vnder a parable of a wilye stewarde [...] lytell afore by him propouned, had exhorted menne to exercise charitable liberalitie towardes the nedye, to the ende thesame parties might after this life receiue vs into euerlasting habitacions, at what time thei by a cōtrarie chaūg and course of thinges shalbee plēteously endewed with all good thynges: and the riche, who had their heauen afore here in this world, shal lye in peines and bee tormented with all extremities of woe and distresse: he here (as it were in a plain picture) setteth out an exaumple of the thyng, to the entēt it should cleue and sticke the faster in mēnes mindes. There was once (saieth he) a great riche man, who semed to lacke no manier thyng to the highest degree of fortunate & happie state of this worlde, a manne of great name & muche spoken of emong men, but of no name at al ne acquaintaunce with God. This man wente apparelled in his purple and his veluettes, no lesse nicely then gorgeously. And because he would lacke nothing for the delectacion of his body, he would day by day haue his delicate fare, and his banquettinges, and would be serued after a portely sorte & princely, as a man which al in one was a bonde seruaunt aswell to ambicion, as also to gluttonous excesse, & to volupteousnes. There was also at the same tyme, a certain begger much vnlyke vnto this man, that [Page cxxxviii] is to say, a felow of low birth, a felow destitute of any acquaintance emong men, but famous and noble afore God. For he had his name euē of the state & case y• he was in,And there was a certain begger nam [...]d Lazarus. &c. called Lazarus, because he was a man destitute of al worldly staigh or maintenaunce, and rested onely on the helpe of God alone. This Lazarus had neither house nor apparell, ne meate, no nor yet prospe [...]ous health▪ of his bodye. For he was al full of sores and botches in his bodie, euen suche an other in manier, as it is read in scripture, yt Iob was. This Lazarus was liyng at the saied riche mannes gate, loking that some reliefe should haue bee sent him of the crummes and scrappes, which fel from the riche mannes table, wherwith to swage the gredinesse of his stomake, nowe fretting & gnawyng, and as ye might saye, euen barkyng for hungre. The Lazaro man beeyng ful of botches and blames, might not bee suffred to come in, leste with the syghte of hym beyng deadly to beholde, he myght haue bene an iyesore to all the coū paignie, and myghte turne the merye there of al the whole feaste into sadnesse, whereas in all other behalfes it was all neate and fienely appoyncted. Thou heareste nowe the pompous pride of welthinesse: but emong all this excessiue fare, and wastefull prodigalitie otherwyse, yet was there so much pinchyng & niggardship toward the neighbour being at the veray poynct to dye for hoū gre: that there might not so muche as the crummes & scrappes be geuen hym, whan he made earneste peticion for them, wheras the dogges wer fed there euē panchefull, with greate lumpes and whole loaues of good bread. Yea and the dogges do euen in the veray teeth laye inhumanitie and vncurtesie to the ryche man,The dogges came [...] and li [...]ked his sores. swymmyng aboue the cares in his deliciousnesse. For the dogges came and licked the sores of Lazarus. Who would not haue iudged that same ryche man to haue been a perfecte exaumple and paterne of most welthie and happy state: and this poore Lazate man to be a paterne of vtter miserie? But felicitie is in [...]owyse to be measured by such thinges as fortune geueth to men in this lyfe. But in the matter that we nowe speake of, altogether was sodainly turned in and out clene arsie versy. For death hanging ouer the head of euery creature, lyke as it is vnto riche folkes an end of al sensual pleasures, so vnto them whiche liue in care & woe it is an ende of all sorowes. For so it fortuned, that the begger dyed: and where he was nothing passed on ne regarded among men duryng his life tyme: as soone as he was deade, he was of the Aungelles caryed into the lappe of Abraham. God vouchsalued to shew him thus much honour, whom the riche manne would not vouchesalue to leate be within hys house. And euen at the veray self same time dyed thesame ryche man too. For death alone beeyng egually indifferente vnto al folkes, teacheth the riche sore this lesson, that they are men too, aswel as others. And as for the Lazare man had not so muche as the honestee of burial, to be laied in a graue: but the riche man was caryed to hys burial with as great solemnitie as myght be about a corpse. But whan they were bothe departed oute of this worlde, and the riche man in hel, liyng there in greuous tormentes, and was no lesse hardely hādled as well with the lacke of thynges delectable, as also with the aboundaunce of all kyndes of euyls, then he had duryng his life time cherished hymselfe nicely and deintilye: at laste liftyng vp his iyes, he sawe Abraham a great waye of: he also espied Lazarus and knewe hym of olde whom he had suffred afore to lye as an abiect at his gate, and sawe him in Abrahams lappe takyng the ful fruicion of moste perfecte quiete and consolacion, in the most swete and tendre [Page] enbracyng of thesame his moste holy father. For Abrahā acknowlaged hym for hys sonne, whome the ryche man would not vouchesalue to acknowelage for a man. The sight of an other mannes blisse in heauen, was to hym an encrease of his tormentes. And here in this case the riche man beyng in vain become a faire mouthed crauer & a begger, cried with a pieteous noise: O good father Abrahā,And he cried. Father Abraham haue mercie vpō me. haue thou pietie and compassion vpon me, and send Lazarus to diepe but euen the tippe of his finger in the water, that he maye but euen so much as ous coole my toungue with one litel droppe and no more, so sore am I tormented in this burnyng fyer. To whom Abraham aunswered. Soonne the coolyng and refreashyng whiche thou doeste now ouerlate make peticion for, thou shouldeste with refreashyng of thy poore neighbour haue purchased for thy selfe whan thou were liuyng. But at that time thou thinkyng thy selfe wel, with the present thinges of the world which thou haddest thā, wouldeste not vouchsalue so much as with the crummes of thy table to relieue Lazarus beeyng ready to dye for houngrie. Knowe thou nowe the course of thynges to bee rightefully chaunged. This muste thou know, (if thou bee disposed to cal it to thy remembraunce,) that in thy lyfe time thou hast receiued thy gooddes: & Lazarus contrarywise passed ouer al his e [...]uils, and missehappes in his life time. Now altogether turned vpsyde down, he here, after many tolde afflicciōs paciently suffred, is refreashed: and thou after al delicious sensualitye wherewith thou hast naughtily taken thyne own pleasure, art worthyly tormented. Thou turnedst thy face from the Lazare beeyng ful of sores, & biddedst away with hym out of thy syght, whereas for thyne owne parte thou were all in thy swete sauoures and perfumes: and now is he in mine armes, smooth and clere skynned from top to toe. Thou wouldeste not vouchsalue to leate hym come within thy house: and I am content to haue hym sytte in my lappe. Thou diddest neither with meate ne drinke refreash hym beeyng in extreme penury, and nowe is he refreashed with eternall rest, whiche knoweth no vexacion of houngre ne thirste. And with what face dooest thou at his hande aske refreashemēt of cooling thy mouth: seyng that he not veraye long sens, could obteine no refreashyng at all of the? In case thou haddest cladde him whan he was naked, if thou haddest fedde hym whan he was houngrie, if thou haddest geuen him drynke in his thirst, if, whan he laye without thy gates, thou haddest gathered hym into thy house, if thou haddest doen some cure on hym beeyng all full of sores: he would nowe again obtein some coumforte for thee, and some releace of thy tormentes, and would receiue the again on his partie, into his brotherhoode and coumpaignie Thou wreatched miser, where is nowe thy fine silkes and thy purple? where bee thy perfumes? where be thy feastinges and bāquettynges? where is thy pipyng and dauncyng? where bee so many thy pleasures mixt with ambicion and vain glory? Whyle thou wer aliue, no kynde of wyne could please thee for beeyng cloyed with theim,Betwene vs and you there is a great space sette: so great was the deliciousnesse of thy mouth, neither wouldeste thou all the whyle so muche as geue a lyttell water to Lazarus beyng thirstie: and nowe thou canst not obteine, no not soe muche as a poore droppe of water to refreashe the scaldyng heate of thy tōge. In stede of thy galaunte manours whiche thou haddeste than, thou haste nowe the derke doungeon of hell: for thy delicate pastimes, euerlasting peine, for thy testynges and songes, continuall wepyng and owlyng. And so much ye more past remedye is your extreme distresse, that an huige great gapyng hole [Page cxxxix] dooeth kepe vs and you in soondre, in sorte, that if any would gooe from hens thither where ye are, and helpe you, thei cannot: nor if any of you would assay to come vp from thens hither he cannot, nowe that by the iudgemente of God (which cannot be chaunged,) there is vnto al sortes their due place limited for theim to remayne in. In the life season, there was a tyme to refreashe ye neighbour by dooing good turnes and pleasures one man to an other, and to be relieued the one of the other agayn: now is it ouer late here to wyl or desire, that cannot possibly bee doen. In thy delicate pleasaunt pastimes thou wouldeste nedes bee alone with suche as thou wer thy selfe: but Lazarus, and such other as Lazarus was, thou wouldest not suffre to come ons in thy coumpaignie. And nowe art thou again serued of thesame sauce for thy labour. Whā Abraham had this spoken, the riche man beeyng put of from all hope that himselfe should obteine any reliefe, is desirous at leastwise to prouide some good waies for certain brethren of his, whiche he had yet aliue, lest that if they ledyng their liues after the same facion, should come into the same place, the felyng of his peine and woe, should by suche coumpaignie being ioyned vnto hym, increace vnto hym, whereas he was in myserie and extremitie enough al ready. But he dooeth nowe in vain become an humble suiter, whiche tofore vsed to putte of from hym the lazare man, when thesame made muche crouchyng and knelyng vnto him for succour. If the great derke doungeon (saieth he) bee a let, yt there can no helpe be ministred or dooen to my selfe, yet thus much I praie thee, that thou wilt send Lazarus to my fathers house: (For I haue fiue brethren aliue) that he may geue warnyng and aduertisemente vnto theim, leste that, in case they folowe my steppes,Than he sayed: I [...]raye thee send him to my fathers house. &c. they shall come hither to bee felowes and partakers here with me of these wofull sorowes and peines that I am in. But rather leat theim relieue the necessitie of the poore with suche gooddes as they haue, and leate them not vse their rychesse to the sensualitie of the fleash, but to the godly deuocion of the mynde, ne leate theim not sette their fansye and loue on suche thinges as for a season are swere and delectable in the worldly life: but on such thynges as maye purchase rest for euer to endure. Thus saied the riche man, whom the extrem [...] tormentes whiche he nowe hadde experience of, made bothe an humble suppliaunte, and also a teacher of other, though it were nowe ouer late. But after death there is no praiers that wil serue: ne yet maie a man haue lycence to geue any warnynge or counsaill. For nothyng haue the deade to dooe with the liuyng. Abraham therefore made him this aunswere. It is nothyng requisite that Lazarus bee for anye suche cause as this called awaye frō his quiete reste. Thy brethren, (if they bee disposed to bee honeste men and to do wel,) haue Moses and the prophetes, leat them herken to them. For they in theyr bookes speake vnto al creatures. Than the riche man beyng an hard suiter, and a peticioner that would not be satisfied, (yet neuerthelesse ouerlate) saied to Abraham: O father Abraham, as for Moses they will not heare no nor the prophetes neither: but yf one of the dead might come to theym, to bring theim sure and perfecte woorde,But yf one come to them from the deade they wil repente. &c. howe sore and grieuous tormentes tho persones doe here suffre, whiche dooe there passe their liues after myne exaumple, whiche all ryche folkes for the moste parte doe, they will amend and frame theimselfes to better rewle and gouernaunce: Hereunto Abraham said: yea, that thou speakeste, is the colourable laiyng of excuses of suche persones as are disposed neuer to leaue, ne forsake that they doe naughtily and viciously [Page] loue. The autoritie of Moses and of the prophetes is greater with theym, then the autoritie of Lazarus a poore begger shoulde bee. That yf they geue no eare ne regarde to them: truely if one should arise again from death to life, they would not heare him neither. Than would they fynde stoppes and cauillacions, that it were the walkyng of some ghoste, or to bee some eiuill spirite. By these wordes dyd the Lord Iesus couertely geue a nippe to the vnbeliefe of the Iewishe nacion, who because thei did not in verai true dede beleue Moses and the prophetes, doe euen yet still at this present crie out agaynst Christ also beeyng restored aliue oute of his sepulchre, and nowe sitting on the righte hande of his father, whereas in veraye dede they woulde beleue that hath bee doen, yf they had truely beleued Moses and the prophetes tellyng & shewyng long afore, that it should so bee. By this parable dyd Christe coumforte hys disciples, who shoulde afterwarde for the loue of the kyngdome of heauen, endure and abyde many affliccions in this worlde: and by the selfesame parable dooeth he feare the phariseis, the Scribes, the experte lawyers, the priestes, the headmen, the ryche folkes, the proude sorte, the fierce perillous men, and such as liue to the behoufe & commoditie of themselfes and no mo: to the ende they myght at leastwyse for feare of punishemente (if they would none otherwyse) refourme their vngodly lyfe. For otherwyse it shoulde come to passe, that they should there an other daye bee mocked again, whiche here in this worlde were mockers and skorners of Christe, whan he called them to better waies.
The xvii. Chapter.
NOw, so was it decreed by the heauenlye father▪ & so was it expedient for ye saluacion of mankynde, yt the proud Phariseis should bee offēded with the weakenesse of ye humain bodye & nature, whiche the Lorde had taken: and that the same Phariseis shoulde punishe hym with affliccion, yea and also should putte hym to deathe beeyng in fourme of pouerty & of low degree, & brought in fourme of mekenes & humilitie: & yt thei should also be in mind to shew neuer a whit more of mercy or fauour to his disciples neither, if they folowed the steppes of their maister. But as the vnbeliefe of the eiuil disposed & vngracious sort, doeth wrappe the godly in affliccions: so is ye pacient suffreing which the good mē haue in them, an occasion of the greater dānacion to ye eiuil. But yet neuertheles, God vseth the malice of suche, ferre otherwyse thē thei meane it, to ye benefite of ye whole world. Iesus therfore sayeth vnto his disciples, emong whō was Iudas, who was afterwarde to bee the causer & fyrste beginner of offence (that is to say of slaundre & grutche of conscience) & an occasioner to betray Iesus vnto death, being a man after the worldly estimacion selie & of lowe degree. Albeit y• wickednesse of the saied Iudas made ye redēpcion of the world the sooner to come [Page cxl] & his dānable ende was an holsome ensaumple to all creatures. It cannot bee auoided ne chosen (saieth Iesus) but yt offences must & shall happen: but yet is yt none excuse to him through whose default such offence of consciēce shal arise.It cānot be but offences will come. For it were a great deie more expedient for such an one, to be cast headlōg into the sea with a great lidger milstone tied about his necke, then to be an occasion of suche slaundre or offence to one of these that are such litle tendre ones to the worldeward. For they haue God to be an auenger of their cause: who thinketh hymselfe to bee hurted in thesame litell ones, whan they are hurted. And a lesse my sauenture it is for a man to endure punishement here in this world, (bee it neuer so sharp,) then by offending the consciēces of litle ones, whō God loueth, wilfully to seke & procure euerlasting tormentes in helle. Beware ye therefore. It lieth not in you to auoide, but yt such slaundres of conscience shal arise: but it is your partes to beware that none suche arise through your faulte or occasion. And the best way or meane howe for you to auoide that no such offence of conscience maye bee imputed to you, is, if not onelye ye shall not geue anye occasion of slaundre or offence of conscience to any body through your fault, but also yf anye suche thyng bee ministred vnto you by others, ye eyther wype it cle [...]e awaye through your mildenesse, or elles suffre it with your good exaumple of pacience, and in no wyse dooe the like to any of them again. For ye shall haue vexacion and vproares arise against you, not at the handes of the wicked sorte onely, but also beeing, as ye are, mortal menne made of frail metalle, there shall euen emong youre selfes manye times arise offences and trespaces, whiche ye muste remedye with brotherlye and charitable admonicion,If thy brother trespace against thee rebuke hym, whose proprety and condicion is, neyther to bewraye or disclose the offendour, if there may be anye reformacion in him: and yet to haue pardone readye for hym, in case he repente and bee willing to emende. If therefore it shall by any chaunce happen, that thy brother haue commytted any trespasse agaynst thee, doe not [...]ynke at the fault as though thou knewest it not, leste ye leattyng it to escape vnspoken of, maye bee to the other an occasion of more boldenes eftsons to do the lyke: but playe thou the faithfull phisician, that is to saye, shewe thou him his disease with a lighte chydyng in secrete, to the ende he maye bee refourmed with beeyng ashamed of that he hath doone. He wil sooner heare a frendely man that shall tell hym of hys faulte, then a troubleous or brablyng accuser whome he must repute and take for an open enemie. For suche is the nature of manne, for the moste parte, that he will with a better will sette himselfe in a staigh and quiette by good aduise and counsaile, then he will yelde to be ouer troden with wrong. It cannot but appere to bee a great poyncte of ientilnesse, whan one secrtely telleth a bodye of his faulte. But he that openlie detecteth a manne, and requireth to haue hym punished, semethe not to bee of any suche minde, or will, to cure his brothers sore, but rather to notifie and publishe the same to his dishonestee and open confusion.
That in case thy brother beeyng tolde of his faulte by the, shall emende and acknowelage his offence: leat forgeuenesse bee ready, whiche maye familiarly and louinglye receiue him again,And if he repente forgeue hym. as soone as he is refourmed: and so ferre bee thou frō ons thinkyng howe to redresse it by auengemente, that thou saue the parties honestee also, as muche as in thy power lyeth. That if the same partye through humain frailtie shal eftsones be fallē in relapse of thesame or an other suche lyke offence: yea although he trespace against the seuen tymes in a daie, [Page] and than doe seuen tymes in a daye repente agayne, and earnestelye appliyng himselfe to pacifye thee, shall saye: I haue doone amysse, I am sorye for it, forgeue me: forgeue thou him the faulte from the botome of thy herte. This ientilnesse of forgeuyng and releasyng one an others offences and trespaces, shal after a muche better sorte mainteine peace and concorde emong you, then mutual requiting of one shrewde turne or displeasure for an other.
The Apostles, because they well perceyued by these saiynges of Iesus, that faithe is the fountaine of all euangelicall vertues, whiche fayth the Lord did so diligentely require in them as a thyng necessarye yf they should bee hable to worke miracles, whiche faith he dyd so many times allow and cōmend, yea euen in many alienes too that wer not borne in Iewry, which faithe could obteine any manier thyng what euer it were, and throughe whiche fayth euen theyr owne selfes also had putte awaye soondry diseases from men, and hadde cast out deiuils: and because they knewe and remembred well, yt onely through defaulte and wante of faithe in theim, it hadde hapened, that they coulde not deliuer a certaine persone afore, beeyng possessed with a dumme deiuill. Albeit one shall not be a fitte man for the other necessarie preceptes of the ghospell neither, onlesse he haue conceiued an vndoubted faith and truste in hys herte. For whan will he despise the sensuall pleasures of this worlde, whan will he poure oute his gooddes to bestowe theim on the poore, whan wyll he releasse and clerelye forgeue a displeasure or a wrong dooen vnto hym by his brother, whan will he dooe suche persones good, as haue dooen hym the contrarye, whan will he mekely and pacientelye take enpriesonmente, scourgeyng with roddes, and the peines of death: which is not fully and throughly perswaded, that he hathe an vnestimable large rewarde prepared for hym in heauen? Thys thyng (I saye) because the Apostles well vnderstoode,Lorde encrease our faith. they saye vnto the lorde: Maister, forasmuche as we haue no goodnesse at all but of thee, we praye thee that thou wilte encreace our faythe in vs. The Lorde hereupon, as one that well knewe the Apostles to bee as yet grosse and vnperfeicte, and to make requeste to haue their fayth encreace chiefly for such a purpose, that they myghte haue the more power to shewe myracles: dooethe in dede allowe and ratifye the strength and power of fayth, yf it bee syncere and pure in a body as it ought to bee: but he opened vnto theim, that thesame oughte to bee coupled with humilitie and sobrenesse of the moste perfeicte degree, and that it oughte not to bee shewed foorth for vainglorious bostyng, but at suche times alwaies as either the preseruacion of the neighbour, orels the glorye of God dooeth at the poynte of some extremitie necessarily require it. And hereupon sayeth he by a similitude or comparison: If ye haue fayth as a graine or corne of mustarsede, whiche is litell in quantye, and lowe by the grounde, ne putteth not foorth his vertue of bityng the toungue excepte it be bruised in some thing or broken betwene the teeth,If ye had faith lyke a grain of mustardesede. ye shall saye to this Sycamine tree, whiche by reason that the rootes are taken of a great wyde coumpace within ye grounde, semeth vnpossible by any strength or power to be plucked vp out of his place, bee thou plucked vp by the roote, and bee thou remoued into the sea, there to stande as fast rooted as thou standest here nowe, & it shal obey your bidding. [Page cxli] Tertes by the graine of mustardsede, ye Lorde signifyed himselfe, who wheras he shewed and vsed hymselfe the moste lowest and meanesse of al creatures, yet dyd he hyde within hym a secrete power of the nature of the godhed, which thā & neuer afore vttred it selfe, whan the grayne of his bodye was bruised on the crosse: & was in deathe (as it were) burried within the grounde. The effectuall strengthe of this grayne wrought in the disciples, whereof they oughte not to haue vsurped any porcion to theyr owneselfes, as the which were not the principall autours ne heade dooers of the thynges that they wroughte, but onelye ministers and seruauntes, assured to be punished if they had lingred or slacked to goe through with executyng that was geuen theim in charge & commission to dooe: and bounde to putte ouer all the lande & prayse vnto god, if any thing had or shoulde by meane of theim bee iolyly or royally wel doen.
This good lesson afore goyng the lorde dyd by addyng thereunto an other parable, engraue in the hertes of his disciples. Whiche of you (sayed he) is a maister so muche for a seruauntes ease or commoditie to dwelle withall, that in case he haue a seruaunt that is a tiller of hys grounde, or his hearde to kepe hys cattall, wyll saye to hym by and by as soone as he is come home from hys weorke out of the fielde: Geat thee yonder, & goe sitte the downe to meate: and well not rather thus speake:Whiche of you if he hadde a seruaunte ploughing? &c. come on, make readye somewhat for me to haue to my supper: and girde thy clothes to thee, and come & awaite vpon me vntill I shall haue taken my repaste of meate and drinke, and than shalte thou take thee some meate and drinke afterwarde? And yet this notwithstandyng that the saied seruaunte dyd vprightly and faythfully that his duetye was to do in the fielde, dooeth his maister vse to geue hym thankes because he hath dooen all that was geuen hym in commaundemente to bee dooen? I thynke not: but he would haue punished hym well and truelye in case he had not dooen it. And why so?Dooeth he thanke y• seruaunte because he did the thinges? &c. veraily for none other respecte or consideracion, but because they are seruauntes, and euen of duetye oughe all theyr seruyce to theyr mayster, to whom theimselfes and all are due as to the true owener. And as for the thanke and praise of all that euer is dooen, the maister taketh to hymselfe, who is accoumpted for the dooer of ye thynges, whatsoeuer he dooeth by meane of theim, who without hym can vtterly dooe no manier good thyng at all. And in lyke manier euen ye too, take not vnto youre selfes the glorie of youre well dooynges: but onely do ye your faithfull labour as your duetie is. And whan ye shall haue dooen all thynges, whiche been enioyned or commaunded you, yet saye ye: Unprofitable seruauntes we are, what our duetye was to dooe, we haue dooen,We are vnprofitable seruauntes and no more. For this humilitie shal conserue and kepe the Iewel of feyth perfecte in you. Al the rest of thynges leaue ye vnto your Lord. Leat none of you take into his owne handes as due vnto hym, any honour, ne preuent he not the iudgement of the Lorde. He best knoweth hys owne tyme: and he wil defraude no man of his reward. Ye in the meane whyle remembre [Page] youre selfes to bee none other but seruauntes, oughyng all your woorke and labour of a bounden dutie.
And so it befell that as the Lorde was goyng towardes Hierusalem, he made his waye lye throughe the countreyes of Samaria and Galilee. For he had oftentimes a fansy, whā he myght haue anye occasion, to take Samaria and Galile in his waye, yt he myght enbraide the inhabitauntes of Hierusalem with their hardenesse of beleuyng, whereas they abhorred the Samaritanes wurse then the heathen, and reputed ye Galileans for more then half Paganes & miscro [...]aūtes. And as he was entreing into a litle village, there met him tēne men beyng lepres euerye one of them. Ye maie wel thinke yt by these lepres are signified hereticall persones, beeyng within foorth altogether defourmed and corrupted with eiuil affeccions, the skinne withoutfoorth spotted & speckled, (as by this resēblaunce to vnderstand,) that in heretical persones vnpure doctrine altogether entremedleth false thynges with the true. An infectiue kynde of people and sore to bee abhorred: and therefore be they streightly kepte from coumpaigniyng emong men: yet no kinde of sore there is, which Iesus dooeth not heale, so that the diseased come in his sight, and so that the disease be vttred vnto hym, and perfecte affiaunce reste in the parties.
These lepres agnised and knowlaged their disease, and therefore thei approche not nere to the persone of Iesus,Goe▪ shewe your selfes vnto the priestes. &c. but standyng a ferre of, they lifte vp theyr voice on high, and crie aloud vnto the Lorde. O Iesus our maister haue thou mercie and pietie vpon vs. Iesus hearde their crye (whiche was a good witnesse of their affiaunce in hym) and turned his iyes towarde theim. Blissed is suche a criyng, as maketh the Lorde earneste to geue eare: and blissed is that castyng of the iye on them, whiche moueth hym to shewe mercie. But none other aunswere made Iesus vnto theim, sauyng that they shoulde goe theyr waies,And one of theim. &c. turned backe. and shewe theimselfes to the priestes. For in the priestes rested the autoritie to discerne the lepre from a clene manne. They dooe as he biddeth them, and departe theyr waies replenished with faythe and assured truste in god for their health. And euen in their goyng they were made all clene. They hadde euerye one of them eguall fayth and affyaunce, but they hadde not euerye one eguall thankefulnesse of herte for the benefite receyued. The Samarytane onelye and no mo of theym, whan he perceyued and felte hymselfe plainly in veray dede deliuered from his disease, he made no counsail of the beneficial goodnesse of God towardes him, but returned immediately vnto Iesus, gloryfiyng god with a loude voyce: and fallyng downe prostrate on his face, he layed hymself at the fete of Iesus, wurshippyng hym, & geuyng hym thankes. But Iesus knowing well enough, that the benefite of health hadde come vnto al the tenne, but myndyng to checke the vnthankefulnesse of them, who did as [Page cxlii] much as they could in theyr mynde by priuye stealth to enioye so great a benefite, saied: were there not tenne lepres made whole, and nine of them where are they become? For the Lorde knoweth none vnthankefull people, and sheweth suche ones to bee vnworthye a benefite receyued, as doe not geue thankes to hym that hath dooen theim good. For god cannot abyde to haue his benefites kepte secrete in hugger mugger. Whan the Samaritane kept [...]ilence being a man not onely thankefull, but also full of humilitie & sobrenesse, as one y• was come thyther to dooe his owne duetye, and not to accuse anye others: Iesus turnyng to the coumpaignie whiche stood round about,There are not founde that returned. saied: of all the tenne hath there not one beene founde, that would returne backe again, and glorify God, but this one straungier beeyng a foremer borne in an other countreye. But it had more become the others thus to dooe, who because thei be Iewes, haunte theimselfes to bee true seruers and wurshippers of God. And yet in the veray thyng selfe this Samaritane passeth their deuoute holinesse. And whā the Lorde had thus muche sayed,Thy faythe hathe made the whole. he spake to the Samaritane liyng prostrate on the ground. Arise vp (saied he) and goe thy wayes, assured that thys my benefite shall continue with thee for euer, whiche benefite thy faithfull affiaunce in me hath purchased and obteined vnto thee.
Nowe for because Iesus hadde the kyngdome of god oftentimes in hys mouth, the Phariseis, (who dyd not yet vnderstande the kingdome euangelicall to bee a ghostelye kyngdome, but dreamed that it was some other kyngdome, wh [...]rein the nacion of the Iewes should haue dominion ouer other nacions,) came vnto hym,The kyngdome of god shall not cō [...] with waytyng. & demaunded whā the kyngdome of god should come. But Iesus, who at all times whan anye mencion was made of the laste daye, vsed euen of a custome to aunswer doubtefully, saied: The kyngdome of God will not come after the manier of a worldlye kyngdome, in sorte that either the tyme therof, or the place maie bee watched for and espied. For it is not a kyngdome of the bodies but of the soules, neither dooeth it stande by visible mayntenaunce, but inuisible. Therefore it shal not bee saied vnto you: loe here, or loe there. For what nedeth it to awaite for any place, seyng the kyngdome of God is within you? why dooe ye looke without foorth, for the thyng whiche ye haue within you, and is carried aboute with you whereuer ye goe, yf ye bee so disposed youre selfes? Why dooe ye looke for the thyng, as thoughe it were yet hereafter to come, whiche is already present? Wheresoeuer is a mynde or hert beeing maister ouer riches, sensual pleasures, dignitie and promocions of this world, yea and finally a contemner of death: whersoeuer is a mind strong and stout in feith, burnyng in charitie, enspired with the holye ghoste: in thatsame place is ye kingdom of God. There is nowe no more to do, but that ye embrace the thing which is present, lest whan that same day shal sodainly come, whiche shal make perfect and shall shewe this kyngdome, it fynde you vnreadye.
And where the disciples neyther, dyd not well vnderstande this, who on their partes also dreamed that the yearthlye kyngdome of Israell shoulde bee greatly enlarged: Iesus turnyng vnto them, did so tempre his woordes, as he myght make them to be alwaies ready against the last day of iudgement, and yet take awaye from them, the carefull searchyng of the tyme whan it shoulde bee, and myght rather arme thē to the tempeste of the crosse euen than already veray nere approchyng. The tyme (saieth he) vndoubtedly shall come, whan ye shall desire to haue the fruicion of the syght of the sonne of manne but euen so muche as for one dayes space, (whereas now that he is presente, manye an one dooe set naughte by hym:) and yet ye shall not haue your wishe n [...] desyre: And yet shall there not want some persones, who flatreyng the earnest fainesse of men, shall attempte and make somewhat a dooe to shewe hym as thoughe he wer present,And they shall saye to you se here. saiyng: loe, here, loe, there: but geue ye no credit to suche manier prophetes. If they shal say: Here he is amongest vs, go not ye: if they shal say: loe yonder he is a ferre hens, gooe ye not thyther to folowe theym. Leate your beliefe be to credit suche thynges, as ye see to haue been told and spoken afore by the holy prophetes, and to be now at this present fulfilled. This onely one thyng it was not goddes pleasure, that is should bee made open to the world, and therefore it pleased hym not, that the tyme thereof shoulde bee knowen aforehand, because it is so moste expediente for the health and saluacion of all men, whom his will and mynde is, that they bee in a readinesse againste all tymes and houres. Therefore lyke as lightenyng soodainlye flashyng foorthe, dooeth shewe his fierie brightenesse from one syde of the aier as ferre as the other syde against it, before ye haue any perceiueraunce that any suche thing is to come: so shall the cummyng of the soonne of man bee, (certes with no small glorye, but yet vnloked for) at suche a daye as hymself and no mo knoweth, & will in any wyse haue thesame to you vnknowen. But his maiestie he shal not shewe foorth, before that he shall haue throughly fulfylled the dispensacion of his lowenesse and humilitee. For the waye to the brightenesse of the kyngdome of God,But fyrste must he suffre manye thynges. must first bee shewed: and the doore of the kyngdome of heauen muste first be opened, that men maie entre in. Otherwise to a veray smal benefite or commoditie should the kyngdome of God come, for suche persones partes, as haue not prepared themselfes to thesame. Than ere the maiest [...]e shall shewe it selfe, whiche ye dooe affeccionately desire before the due tyme, the soonne of man must suffre manye thynges, and muste bee condemned of this nacion: to the ende that as in a fyer fyrst mounteth ye smoke, and than afterward shooteth vp the flame: so maye the glorie of god more clerely shewe forth it self, after the open shame and reproche of this worlde.
[Page cxliii]But that the saied day may not take a man tardie, the remedie and prouision is easie, if euery one so prepaire hymself to be in a readinesse, as though thesame day wer euen nowe euerie momente cumming at hande.And it happened in the dayes of Noe. But men beyng wedded vnto the worlde, will promysse and waraunt themselfes of a longer daye ere it come, yea or that suche a day will neuer come at all, and beyng carelesse by reason of suche hope,Gene. viii. v. Mat. xxiiii. they will idlely geue themselfes to their own lustes and appetites. Therefore thesame chaunce shal come in the daies of the soonne of man, whiche happened in the dayes of Noe. They toke wyues and they gaue out their daughters to mariage, as though the floudde, which was differred for a time, would not haue come at al. But the euil misauēture came soodainlye vpon theim & tooke them tardy. Onely Noe with a fewe mo was saued by meane of the Arke. The residue perished euery one of them. And euē a muche like lighte also there was to bee s [...]one in the time of Lot: for because there was some delay made of goddes vengeaunce,Likewise also as it chaū ced in the dayes of Lot. Gene. .xix. [...]. thei conceiued an opinion, that it should be vnpunyshed, whatsoeuer synne they committed. And therupō beeyng voide of al care, they eate and dranke, they bought and sold, thei plāted & set trees, thei made buildinges. But the stroke & vengeaunce of god lighted soodainly vpon theim also, whan they wer al voide of care, & thought nothing vpon it. For the selfe same daye, whan Lot forsooke the citie of Sodome, and departed his waie thens, it rained down fier and brimstone from heauen, and sodainly destruied them al. And euen the veray same thing to see to, shal there bee in the worlde, whan the sonne of man shal soodainly shewe forth his maiestee. Whansoeuer that daye shal growe & come fast vpon the worlde, leat al care of worldly thynges be shaken of. Leat euery man in the present perill, no more but looke for sauing himse [...]fe to escape as he may. Therfore whōsoeuer thatsame day shall find in ye house toppe,At that daye he that is on the house toppe. &c. al his gooddes leaft beneath in his house, leate him not go down to take away with him such gooddes as he hath there: but leat him onely thynke vpō sauyng of himself. Semblably if ye saied daye shal by chaunce sodainly finde any man abrode in the field, leat him not flee home to escape it: for ye peril shal come ouer fast vpō him, to leat him haue any time of laisure at all. Euery bodye as he shall bee found, euen so leate him with renning away as faste as he can, saue his life. Call ye to remembraunce what chaūced vnto Lottes wife.Remembre Lottes wife. She did no more but turne her to loke backe, and perished immediatly, so yll dooeth the swift stroke of the saied eiuil suffre any more delay or tariaunce at all. Suche an one what euer he bee, shalbe the more safe from the perill, as shalbee lighter burdened then an other to flee.
And at that houre or day, to goe seke or prouide suche thynges, wherewith we commonly vse to sette a sure staigh for our life to come, as (for exaumple,) apparel, money, dwellyng places or suche other thynges, shalbe none other, but casting awaie & lesing of the life. But suche an one as castyng away from hym al pestreaunce and heauy carriage, shal not regard the helpes & staighes of this present life, but shall leat thē goe: such on one shalbe sure to winne life. [Page] For at that day there shalbe no laisure n [...] space to thynke of the lyfe of ye body, whan the lyfe of the soule shall turne in the wh [...]le of beeyng in hassarde and ieoperdy.In ye nyght there shal be two in one bedde &c Neyther gooddes, ne place, ne thys or that kynde of liuyng, shall in that peril saue any man: but a mynd that is ready to departe a waie hens. For of twoo persones beyng as nere together as is possible, sodainely shal the one bee taken to life, and the other shalbe leaft behind to damnaciō. Thus much I tell you to abide vpon. That night in which the sonne of man shal come, there shall bee two persones liyng in one bedde, and them two shall the diuersitte of rewarde soodainly parte in sondre. For the one shalbe taken vp to euerlasting blisse, and the other shalbee leafte behynd to endlesse damnacion. There shallbee twoo persones gryndyng in one mille: of whiche the one shall bee taken, and the other leafte behynd. Twoo persones shalbe at their housebandrie labouring in the fieldes: one of theim shalbee taken vp, the other shalbe leaft. Whan ye disciples heard al this as it had been half in a dreme, not vnderstandyng what it mente, they saie vnto Iesus: where maister? They were still in a dreame of the fleashe, and seke to knowe the place of this kyngdome. Than Iesus myndyng vnder a derke couert to signify vnto them, yt the holy people, wheresoeuer they shall bee found, shall not bee disseuered from the Lord, aunswered: wheresoeuer there shalbee caryan, thyther will the Eagles also drawe and gather together. It forceth not in what place ye be, so that ye be with me, whiche am the feder of your soules, and doe fede theim with myne owne selfe, who am the foode of endlesse felicitie.
The .xviii Chapter.
ANd forasmuche as the last ende of the worlde, beeyng at hande, there shall aryse most grieuous persecuciōs against the godlye, in somuche that if it maie possibly bee wrought, euen the veray elect and chosen persones shalbe seduced, (albeit in veray dede the infaciable peruersnes of the eiuil doeth neuer at any time succeasse to be cruell & full of tirāny against the good:) the Lord Iesus teacheth his disciples & seruauntes, that in al their aduersitees thei shal from none other place aske helpe or succour,That me [...] ought alwaie to praie &c. but at the handes of God: neither goyng about any auengemente in the meane whyle, nor defendyng one displeasure receiued, with dooyng an other for it. That if God dooe not at the first houre deliuer theim from affliccion: yet must thei not therfore surceasse from praiyng. For he wyll vndoubtedly heare the prayers of his seruauntes, when oportunitee of tyme [Page cxliiii] shal bee, and the delaiyng therof shall turne to the benefite of the Godly: yea▪ and so muche the more grieuously shal the vngodly bee oppressed, as they had perswaded theimselfes, that whatsoeuer they dyd therin, they shoulde dooe it, and no man to say blacke theyr iye. This lesson did the Lord Iesus with such a parable as here ensueth enprinte in the hertes of his disciples & seruauntes. There was (saieth he) in a certayne citee, a certain iudge or gouernour, beyng bothe a wieked man, and also void of al shame & honestee, as one that neither stood in any feare of God, ne had any reuerence towardes any mortal man. His wickednesse made hym in case that he feared not God: & his great power brought hym to the poyncte that he woulde shewe no reuerence to manne. And so it was, that in the same citie there was a certaine wedowe, who beyng sore oppressed of her aduersarie, went vnto the sayd high iudge, in whose handes rested the highest power,There was in a certaine citie a iudge whiche feared not God. &c. and she praied him of his helpe and ayd against the violent oppressyon of her aduersarye. Syr (sayeth she) my matter is veray good and true, and yet am I ouertroden throughe the rychesse and frendshyp that myne aduersarie hathe in your courte. I am a poore wedowe and alone woman destitute of frēdes. I praye you see a redresse in the cause of my ryght against ye violence of mine aduersary. Where he was oftentimes thus spoken to by the wedowe, yet neuerthelesse a longe tyme he woulde not bee acknowen of the matter, nor woulde not helpe the wedowe, whereas suche greate power is geuen to certaine men euen for such a purpose onely, that thei should be helpers and succourers of orphanes, of wardes beeyng in nonage, of wedowes, & of poore folkes, againste the riche men & mainteners of brableyng matters. At the last whan she woulde make none ende of criyng vpon hym, the iudge begoonne thus to thinke within himself. Although I neither stand in feare of God, ne beare any reuerence to any man aliue, yet because this wedowe is importune vpon me with her vnsaciablenesse in that she will not bee aunswered, I wyll help to rid her from the oppression of her aduersarie, not for any good mynde that I beare her, but leste she wil els at length come againe, and beeing so many times shaken of, will with her raillyng sette a greate blurre on myne honestee and good name, in that I occupiyng the roume of the chiefe iustice & iudge in this citee, haue yet neuerthelesse wilfullye and stiffely leate a wedowe bee without helpe or redresse, whan she was wrongfullye ouertroden. Whan Iesus had thus tolde out all this parable,And shal not God auenge his elect? he sayed by and by after it: Doe ye heare what this iudge saieth, being both an vngodly man, and an il disposed? Beeyng ouercomed with the importunitie of praiyng and entreatyng, he holpe the wedowe: and God who is moste iuste, and mercifull towardes hys elected beeyng called vpon with nightly and also daily praiers and criynges, wyll he weaxe deaffer and deaffer, and not deliuer his seruauntes from the violence of such as oppresse them, but wyll with a slowe and a pacient mynde suffre theim to bee oppressed with affliccions and neuer see anye auengemente ne redresse therof? Nay, this I saie vnto you to bee bold on: he wil not suffre it to bee so: but eyther he wyll conuerte theyr hertes, in sort that their wyll being chaunged, they shall ceasse to dooe you any more affliccion, or els he wil take awaie from theim habylitie and power to dooe harme, or els suche as bee hys elected, he wyl for altogether quickely deliuer from all eiuil, and remoue them to a place of rest euerlastyng. I wys whan that same laste daye of iudgemente shall bee ons come, nowe shal neither Satan, nor his weorking tooles the yll [Page] men, bee of power any thyng to doe against those, whome God hath specially chosen asyde to be partakers of hys kyngdome. For whan the wickdenesse of the eiuill sorte shall bee weaxen so high,Neuerthelesse whan the sonne of mā cometh. that it can growe no higher: than shal the sonne of manne, sodainly come: and in verai dede sooner shal he come, than the eiuill menne thynketh for. But at the tyme whan the sonne of manne shall come, shall he (trowe ye) [...]ynd feith vpon the yearth? For aswell the multitude as also the peruersenesse of eiuill persones shall bee so greate, that feith shal remaine perfeict and whole but with a fewe. Yet not withstanding with whomesoeuer thatsame constaunt feyth and trust in God shal be found, thesame persones shall be deliuered, God beyng the auenger of their cause.
So with the parable afore goyng he putte suche people in a feare, as beeyng openly wieked, were daily scourges vnto the godlye. But there was a pharisaicall sorte of ryghteous men, puttyng their trust in their owne weorkes, and presumpteously taking vnto themselfes the lande and title of righteousnesse by the same weorkes, wheras no creature is iust afore God: and such dyd not onely stande in their owne conceiptes like fooles, but also in comparison of theim selfes despised others, as sinners, whereas the humilitie of the others is more acceptable before God, then the woorkes of anye suche. The Lorde Iesus aswell against persones of suche pharisaicall righteousnesse, as also to the coumforte of synners from the botome of theyr hertes mislikyng themselfes, putte foorth suche a parable as here ensueth.
So it befel that twoo certaine persones went vp into the temple for to praie, of whiche persones the one was a Pharisee, and the other a Publicane. The Pharisee stādyng nigh to the propiciatorie or mercie seate,Twoo men went vp into the temple to praie. as if ye should saie in Englishe, the high aulter, like one that was woorthye to talke wyth God euē at his veray elbowe, praied in this sorte within himselfe. I thanke the o God, for that I am not lyke vnto other menne, whiche liue by robbyng and stealyng, whiche encrease their substaunce by fraude and guyle, whiche pollute other marryed mennes beddes wyth aduoutrye, or finallye, whyche bearyng offices of infamye and slaundre, dooe piele the people of God for their princes pleasure of whiche sorte thys publicane here is one. I dooe not geue my selfe to excessiue eating and drinking, as the most parte of people dooe, but I fast twyse in the Sabboth, that is to saie, twyse euery weke, and so farre am I from defrauding of any bodye, that I geue cōtinually the tenth part of al my goodes in almes to the poore. This was the manier of praiyn [...] of this the swellyng proude pharisee, who althoughe he recited thynges th [...] wer true, and gaue thankes to God: yet euen in this verai pointe he displease [...] the iyes of god, that he liked hymselfe well, plaiyng the flaterer towarde hymself, and full of despitefull woordes againste the neighbour. The Publicane contrariewise alltogether mislikyng hymself, because hys conscience yelde [...] [Page cxlv] hym gyltie of many sinnes, stode a farre of from the holy thynges, so muche ashamed and repentaunt in hymselfe, that he durst no [...] so much as lyft vp his iyes to heauen: but he knocked his brest, saiyng: O God be thou mercifull vnto me a synner. The pharis [...]y did no more but geue thankes, as one yt thought hymselfe to want nothyng vnto perfite godlynesse: neither dooeth he confesse any offences, wheras euē in this very praiyng he did most grieuouslye synne, makyng vauntes of his owne doynges, and despising one that was penitent, a proud presumptuous prayser of hymselfe, and a rashe accuser of the neighbour. The Publicane on the other parte maketh no rehersall ne mencyon at all of his well dooynges. He onely acknowelagyng his eiuils, knocketh his brest, that knewe what state it stode in, and lamentably calleth for the lordes mercie.I saie vnto you: this man departed iustifyed more thā the other. Wyll ye knowe the ende of these contrarye maners of praiyng? The said Publicane who had cum a synner into the temple, wente his waye home more righteous in the sighte of God, then that same Pharisee who thoughte hymself a man of moste perfite iustice. For whosoeuer magnifyeth hymselfe in his owne mynde, shalbe cast downe in the syghte of god. And whoso casteth hymselfe doune in his owne herte, shalbe exalted on high in the sight of God.
And beholde, an other occasion, whereby for the Lorde to commende vnto vs humilitie and softenes, coupled with simplicitie and plainnesse. Mothers brought their young babes vnto Iesus, to the entente he should touche them and blisse them: thinkyng that it shoulde come to passe that thesame chyldren should by that meanes be in the more safetie frō suche chaunces and diseases as that age is commonly woont to bee in daungier of. The dyscyples, whan they saw the thyng, rebuked the women, because thei did with suche tryftyng matters trouble the lorde, hauyng otherwyse (as they thoughte) his handes ful enough of bussinesse already. But Iesus, although he knewe al thissame to bee dooen by his said disciples of a certayn good diligence, declaring their readinesse, to dooe their duetie towardes hym, yet to expresse vnto vs an exaumple of simplicitie, of humilitie, and of innocencie, and al vnder one to geue [...] lessō vnto pastours, that they ought not to despise any body, be he neuer so meane or so weake,But Iesus saied: Suffer the children to cum vnto me. he called his disciples together vnto him, & saied: Suffre ye the children to cum vnto me, nor be not against it, that thei may be brought vnto me, for vnto suche belongeth the kyngdom of god. Leat an exaumple be shewed foorth vnto all creatures, that they may vnderstande to what degree of perfeccion they ought to grow. These litle ones knowe no fashions of clokyng ne counterfaityng, they are not acquaynted with pryde ne haultnesse of [...]ooke, they knowe not the way to strike agayn whan they are steiken, they can no skill to geue reuiling wordes again,Whosoeuer receiueth not the. &c. thei know not what auarice meaneth, they can no skill of ambiciō, it is mere innocēcy that is in them, it is mere simplicitie without any fraude or guile. This woorde I saye vnto you to truste vnto: the kyngdome of God receyueth none, but suche as bee reforged and chaunged accordyng to this paterne. Therfore onlesse a man cum to the doctrine [Page] of the gospell with the lyke simplicitie that these children are of, he shal not enter into the kingdome of God.
Good mayster what oughte I to doe?Than agayne came there vnto Iesus one of the great states and the heademen, as one that shoulde bee euen in verye facte a plain declaracion, what it ment that Iesus had saied concernyng the state of chyldren: And thus sayed the great man: Good maister what maye I dooe to atteyne euerlastyng lyfe? Than Iesus willyng to notifie that this surname, good, serueth to none, but to god onely, who of his very propre nature is good, aunswered hym thus: Why dooest thou cal me good?why callest thou me good? &c. None is good, sauyng god only: not for that the lorde dooeth not acknowlage the surname of good, as due vnto hym, as touchyng that he was God: but because the sayed ryche man attributed the woorde good vnto Iesus, as beeyng a man, yea and woulde peraduenture haue taken it to himself too, if any such occasion had cum in place: He therfore did not after a right sorte call Iesus good, whom he did not yet beleue to bee god. And for this cause did the lord at that time refuse the honour of this title, because he wel vnderst [...]de the demaunder of the question not to be vtterly voyde of swellyng pryde, as one that thought himself to abounde in many good woorkes. And Iesus because he would shewe foorth the mannes sore, saied:Thou knowest the cō maundemē ntes. Thou knowest the preceptes of Moses lawe, that is to wete: Thou shalt not kyll: thou shalt not committe aduoutrye: Thou shalt not doe thefte: Thou shalt not beare false witnesse: Honour thy father and thy mother. To these woordes sayed the other, as one myndyng to beare a way a prayse and commendacion of perfite righteousnesse: Al these poyntes euery one of them, haue I duely kept euen from the beginnyng of my youth.
This saiyng was not ferre from that saiyng of the Pharisee aboue specified: but it was a great dele short of the symplicitie of the young chyldren la [...]t afore declared. One faulte therfore there was opened hereby, but there was an other priuie faulte hidden besides also, whiche made him vnapte for the kyngdome of God. Iesus therefore because he woulde discouer ye other fault too, said. Thou lackest one pointe yet. That if thou wylt enter the kingdome of the gospell,Sel al that thou hast. goe thy waies, sell all that euer thou hast in thy possession, and by distributyng it abrode in almes to the poore, laye vp a treasure for thy selfe in heauen. That dooen, beeyng free, and rydde from all lette and vncoumbraunce, come than, and folowe me. The sayed demaunder whan he had heard these wordes, was striken with great sorow, for he was exceding ryche.He was sorye, for he was veraie ryche. He was not yet reduced nor broughte to the paterne of a young child, forasmuche as the loue of rychesse had possessed his herte. Than Iesus seing hym to depart an heauy man, who did in suche sort sue for to come to ye blisse [Page cxlvi] of the kyngdome of heauen, that neuerthelesse he coulde not contemne the rychesse of this world: turned to his disciples, and as one beyng in a great meruail, he saied:It is easier for a camell to goe thorough a nedles iye. &c. How hardely shall those whiche are heauy laden with the burden of rychesse, enter into the kyngdome of God through the narowe gate? For an easier thing it is for a camell to perce through the iye of a nedle, then for a riche man to entre the kingdōe of god. The disciples beeyng with these woordes sore troubled in their myndes, saied: If no ryche mā do entre thyther, who than can be saued?The thynges whiche are vnpossible. &c. for one shall fynd but a fewe persons, but either they haue ryches or couet to haue. But he recomforted the dismaiyng of his disciples again, saiyng: The thing whiche with men is vnpossible, is possible enough with god. It is not of mannes power to despyse rychesse, and suche other commodities as folowe at the taile of richesse. But this strength and stoutenesse of hert dooeth god geue vnto suche as through simple and vnfeyned beleuyng, dooe shewe themselfes apte for to receyue his gyftes. And he is with god no longer taken for worldely ryche, whosoeuer hath laied away from hym the loue of money, and in suche wyse possesseth his money, that he wil with all his herte leaue thesame, as often as respecte of health and saluacion euerlastyng shall require it.
Of these woordes the Apostles conceyue a good hope, the more parte of whom had left altogether whatsoeuer it was that thei were owners of tofore. Therfore in the behalf of thē al speaketh Peter, saiyng: loe we haue left al, and haue folowed thee, we haue perfourmed euē yesame point also, which thou diddest earnestly require of the ryche man. Than although it was but a very small porcion that Peter and Andrewe had left (albeeit if they had had more, more would they haue forsaken:) The Lorde conneth them thanke for their readinesse in that they had doen, and because they should not nede to repente them of that they had dooen, sheweth that great gain it is, to haue lost worldely rychesse for the kyngdome of God. For in lieu and place of transitory and vyle thynges by thē contēned, bothe here in this worlde the mynd and soule is enryched with goodes heauenly, and also in the worlde to come endlesse felicitie is repaied for them. Than furthermore hereupon thus sayd the Lorde. This I auouche vnto you for a matter not to be doubted of: not to you onely shall it turne to great gaines in the ende, to haue left for my sake the litle slender possessions that ye had: but also, whatsoeuer person shall for the respect of the kingdom of god forsake either house, or father, or mother, or brethren, or wife, or children: he shall bothe in this presēt life receiue much mo thynges and also better then he lefte: and moreouer in the world to cum, he shall receiue life euerlastyng.
[Page]After that he had with these sayinges somewhat lifted vp and chered the hertes of his disciples agayn: he tooke with him the twelue apostles, whō it was not behoueable to be ignoraunt of any thyng which were wrought and doen for the redēpcion of mākind. And now beginneth he euen sūwhat openly and plainly to beate the matter into their heades concerning ye death which he should at Ierusalem wittingly & willingly dye, accordīg to the foresayinges of the prophetes. For he knew very wel that thei should be very sore dismaied and discūforted with the death of their maister, and for that consideraciō he do [...]th often beate this tale into their heades, to the ende that at the laste it may be engrauen in their hertes, and that by a litle and a litle, they myght bee enured to abide the matter, which as yet their eares abhorred to heare mēcioned or spoken of. And verily this was none vnbelefe in theym, but a certain earnest loue strōgly working in thē towardes their maister. Seuerally therfore from the cumpany, he begoonne to open vnto them, that the tyme of hys death did now approch. Behold (saieth he) we are now goyng vp towardes Ierusalem, and there shal all thinges be accomplished that haue been writtē by the prophetes concernyng the sonne of man. For he must be deliuered into the handes of the Gentiles, and of them shall he be scorned and scourged, and spetted on. And after that they shall haue scourged him, and shall haue mynistred vnto hym all kyndes of reproche and vilanie in wordes, thei shal in fine put hym to death: but he shal aryse agayne the third day from death to lyfe. But this talke, because it was nothyng swete ne pleasaunt, could in no wise sink in to the Apostles stomakes: (as commōly we are harde of belefe in such matters as we would not with our good willes haue to bee true.) And they coulde in no wyse perceiue the mysterie of the crosse, wherhence redēpciō and saluacion should by a newe found conueighaunce of god, cum forth and issue vnto the worlde. They had no luste ne fansy to beleue that a man whom they loued so entierly should dye of suche a violent kynde of death: neyther coulde they possibly beleue it likely, that suche an one should be put to deathe by the handes of the wicked, as was hable to do such wonderfull actes, and which had so many tymes escaped oute of the handes of suche as had attempted to assail him & fasten vpon him: and finally they doubted not, but that it myghte be afterwarde an easier thyng for hym to bryng to passe, not to dye at al, thā to reuiue again from death, as he said he would, yea and they thought it better not to dye at all, then after death to bee restored to life again.
And althoughe they coulde not doubte of their maisters trueth in hys wordes: yet did they in this maner flatter their owne affeccions: & they enterpreted that in these wordes of Iesus there lay priuily hidden some figurate & mistical maner of speakyng, suche as the lord did of a special property that was in him very muche and often vse to bryng in, begilyng by meanes of that same colourable speakīg, not only the people, but also the very apostles selues: as (for exaūple) whā he willed thē to beware frō ye leauē of ye phariseis: whā he aūswered that he had an other kind of meate whiche he hoūgred for: whā he taught thē for a lessō, that a camel might soner passe through a nedles iye, then a riche man entre into the kingdome of heauen: whan (signifiyng that his doctrine must be receiued and conueyed throughly into the very bowels of the soule,) he saied that no man shoulde haue lyfe in tyme to come, onlesse thesame shoulde first eate his fleshe, and drynke his bloude: And finally whā [Page cxlvii] he promysed that hymselfe would within three dayes space reedifie the temple, after it were destroyed by the Iewes: with suche suspicions and coniectures as these, did the Apostles flattre their affeccion, and in dede hearde the woordes of Iesus, but they hearde them as it had been halfe in their slepe, but as for the pith and effectuall meanyng of the wordes, they did vttrely not vnderstande. And this was doen as the state of the tyme than required, by the Lordes permission and sufferaunce, to thend, partely that they might by a litle at once better and better bee enured to the thyng, whiche shoulde afterwarde bee incomparably bitter vnto them, and partely because they shoulde not before the tyme scattre themselues abrode by fleyng from their mayster, by whose communicacion they were yet in many matiers to be schooled. They could not yet throughlye see ne perceyue the priuities of Goddes workyng and conueighaunce, because they had the iyes of theyr mynde in manier sterke blinde with muche foggie derkenesse.
But yet muche more wer the others dymme of sight, which were of lesse familiaritie with the Lorde. For the fountayne of health is the knowyng of Iesus. For to know him, is to haue perfect sight. Feith is bright light, the earthly desires and lustes of this world are darknesse. And beholde a casuall chaunce, which maie laye playn before your iyes, how we maye see Iesus: & in one blind man is set foorth an exaumple, how the blindnesse of the soule maye bee taken awaye from many. There sate one in his waye, a man depriued of the sighte of his bodily iyes. But (Lorde) how many were here folowyng the trayne of Iesus, which sawe a great deale wurse in theyr soules, whan euen the verai twelue Apostles had theyr iyes yet styll ouergon with the derke slyme of ignoraunce, that they coulde not vnderstande the Lordes manifest sayinges. Than so it befell, that when Iesus beeyng on his waye towardes Hierusalem, was nowe not farre from Hierico, there sate a certayne blynde manne by the highe wayes syde beggyng. This blynde creature, whan aswell by the noyse of hearyng folkes speake, as also by trampleyng of feete, he perceyued veraye well that a great multitude of people passed by, demaunded what the matter was (as in dede suche kynde of people are so muche the more curious and inquisitiue of suche thynges, because they lacke theyr iyes.) Aunswere was made vnto him, that Iesus of Nazareth was passyng by thatsame waye.
The partie immediately hauyng conceyued in his herte a feythful trust by reason of suche thynges as he had hearde of Iesus:He cryeth saying: Iesus thou sōne of Dauid, haue mercie vpō me. cryed out aloude, saying: Thou Iesus the sonne of Dauid, haue pitie and compassion vpon me. Unto his importunitie he added also swete woordes of flatterye, and that was euen metely well accordyng to the facion and guyse of beggers. But the companye that went afore Iesus, rebuked him, and bidde him to holde his peace, suspectyng that he would haue craued an almes of the common rate, and also fearyng [Page] leste beyng a slouenly felowe and vnsightly in his geare, and a common begger by the high wayes syde, he should haue been somewhat noyfull or troublesome vnto the Lorde.
But the blynde manne the more that the people clattered agaynst hym, so muche the more earnestly dyd he crye, repeatyng styll thesame wordes whiche he had spoken afore: Thou Iesus, sonne of Dauid, haue mercie vpon me. Because he could not see Iesus, he did so muche the more streygne his voyce, as a man beyng ignoraunt how ferre Iesus whom he called vnto, was from him. Than Iesus who had made as though he heard hym not, though he had cried out with a loude voyce once or twyse or thryse afore, of purpose to make the faithfull truste of the partie the more euident to all the cumpanye, at the laste stayghed on his waye, and commaunded the blynde man to be broughte vnto hym, of purpose to occasion the iyes of all the whole cumpanye to the diligente beholdyng of the myracle.
And whan he was come to Iesus, the lord asked this question of him: what is thy wyll that I should dooe vnto thee?What wilt thou that I doe vnto thee? It was not ignoraunte to him what thyng the blynde man wished to haue: but he woulde haue the confession of the euill vttered in wordes, to thende the myracle might bee the more euident. For some are wont to feigne a blyndnesse in themselues, that they maye thereby receyue the larger almes: yea, and some there were peraduēture in the company, which if they had been in the blynde mannes case, would not haue been bolde to hope for any ferther thyng, then some almes or rewarde in money. For the Lorde also, though after the estimacion of the worlde, he was but poore, yet did he vse to geue vnto the poore, some porcion of suche thynges as were geuen hym by his frendes for his sustentacion. But the blynde man with a great affiaunce and faith, sayed: lorde make thou, that I maye haue my sight agayne.
In these wordes did he craue the thyng, whiche by any that was no more but a mere man, could not bee assured vnto hym, castyng no doubtes but that Iesus foorth with, bothe could do it, as one moste mightiest, and also woulde, as one moste mercifull. Iesus therfore makyng a lyke quicke aunswere to this quicke and ready fayth, restored hym his iyes with a worde agayn, saying: receiue thou thy sight agayn. Thy faith hath saued thee. He had seen Christ with his faith ere he sawe hym with the iyes of his body.The fayth hath saued thee. This fayth verily is that thyng whiche obteyneth all without excepcion of the moste merciful lorde: this fayth it is whiche in the thickest derkenesse of synne, yet calleth a ferre of to Iesus, that he maye shewe mercie. The conscience and priuie knowelage of his naughty synnefull actes paste, doeth iangle agaynst him whan he cryeth: but feruentnesse of fayth doeth so muche the more eagrely streygne the voyce. Suche maner beggers doeth the Lord Iesus loue: and for none other consideracion doeth he many tymes make delaye of that that is asked, sauing that the pa [...]tie whiche is the begger maye be worthie to haue the more benefite. And in moste diepe derkenesse do suche people lye, which wurship stockes and stones in stede of God: to whome theyr moneye, to whome their bealye is their god: who are bondeseruauntes to ambicion, to leacherie, and suche as set the world in an vproare through furious rageyng warres. Suche persones if they cannot yet come, to approche nere vnto Iesus, because they cannot see: yet at lestewise at the noyse of suche as doe throughoute the whole worlde preache the glorie of Iesus, leat them aske: what matier is this? And whan they shall [Page cxlviii] knowe that Iesus is passyng by, leat them not suffre the presente occasion to slippe away, but leat them with pieteous criyng wery his eares: And in case the priuie conscience of their naughty and eiuil dedes afore past, counsail thē to kepe silence: leat the clamoure of the faythfull beleuyng herte so muche the more instauntly knocke at the dores of his eares. Iesus is not deafe ne harde of hearyng to any body that asketh with faithful trust in hī: & he is of power hable to geue that is asked. He ce [...]ies passeth by, but he wil not go very ferre paste, if one strayne his voyce. And happy is ye begger that euer he was born, at whose voice Iesus stayeth on his way. And what meruaill, if he stayed at the voice of one speakyng vnto him, sence he vouchsalued to cū so ferre a iourney, vnto a shepe that was lost? But more happy is the blind man, after he is brought vnto Iesus. For now is he very nere to his health. Neither cā he lōg be blind, whoso hath approched to ye fountain of al light. Thatsame lord beyng the fountain of all glory doeth not put away the begger from him, & man being a sinner disdaineth the neighbour. After that thou art cum in presēce afore Iesus, after that thou art gon away frō thy selfe, there is no nede of any long praiyng: no more but speake the woord what thou wouldest haue, (but speake it with a perfite faith and affiaūce cōceiued not on thine own merites, but on his great power, and no lesse goodnes.) And immediatly shal thy sight cum again and saluaciō both together. For at once, assone as Iesus had said: Loke thou vp, he had his sight, and of a beggar, became a folower of Iesus traine, and an open declarer of gods goodnesse. Yea, and moreouer the people also whan thei had seen so notable a miracle, gaue laude and praise vnto god.
The .xix. Chapter.
ANd this same blynde man to whome the Lord restored the vse of the light, doeth in a figure not vnaptly signyfie the people of the Gentiles. For as for the Iewes, ye lawe gaue sum piece of lyghte vnto them. But the Gentiles laye in moste diepe derknesse of ignoraunce, in so muche, that among thesame a greate manye there were whiche verily beleued, that there was no God at all, and some others beleued that there were Goddes innumerable, but thesame more full of mischief and abominacion, then the very men selfe. Againe sum thought, that God tooke no care for the gouernaunce of worldly thinges. Yea and sum also there were, which [Page] reputed and vsed the sōne, the moone, oxen, dogges, apes, yea and lekes and oyniōs for Gods. Among the Gentiles there were, that knewe no laweful ne determinate bandes of matrimony, but fulfilled the lust of the body in going together one with another after the maner of bruit beastes. Sum there were also with whom it was accounted a naturall thyng to haue killed theyr parentes whā they were aged. Others again there were, among whom it was a thyng lawful and vsuall to eate mans fleashe. Sum there were with whom it was an highe poynte of deuocion and of seruyng God, to kyll their mooste derely beloued children for a sacrifice to this or that deuil. What cā there be more lamentable then this blyndnesse? And yet this blynd man beeyng poore and destitute of all vertues, perceiued Iesus whan he passed by (whō the nacion of the Iewes put away whan he came to them) he streyned his voyce of fayth, criyng aloude. Thou sonne of Dauid haue mercy vpon me. He cōstrained Iesus to stay in his goyng: he deserued to be asked what he would haue doen to hym: he confessed his blindnesse: he shewed the desire of his hert: lord that I may haue my syght: he receiued that he plainely in fewe woordes craued. Of a wurshipper of monstreous thynges he was made a wurshipper of Iesus: of a bondseruaunt to deuils and to all maner vices, he was made a disciple and a folower of Iesus: of a common beggar and crauer of a miserable almes, he was made a publisher of the power of god. And many a tyme more then once or twise are exaūples of this kinde laied in the lappes of the Iewes, to the end that either thei should amēd frō their vnbelefe, orels they should make it open & manifest for the time to cum,There was a man named Zacheus. that they were worthilye cast of, as mē that would not be made whol. And this figure certes was shewed at the enteraūce of the citie of Hiericho: but an other more euident exaū ple sheweth it self anon after within the citie selfe. For as the lord beīg entred into Hiericho, was goyng along through the middes of the citie encoūpaced on euerye side with an exceadyng thicke presse of the multitude of all sortes: there was a certain man zacheus, hauyng his name of the thing and propertie that was in him (that is to wete, a man feruent in the earnest loue and desyre of righteousnesse) whereas in dede he was an head man among the publicans, yea and riche withall, and whereas neither the kynde or trade of his liuyng, ne the pāpering of fortune, did very well agree with suche an hert. And holdē he was with a great desire to see Iesus, to the entent he might know hym by [...]ight also, of whō the bruite and fame had spred abrode thinges so worthye to be maruailed at. He beleued and also loued that he had heard, and for that cause muche accordyng to the exaumple of the inward desire of Simeō, and of the Patriarkes, he did with an holy desirefulnes couet to satisfie his iyes too, with the blissefull and happye sighte of hym, as one that would haue attempted greatter thynges then that too, sauyng that softenesse and humilitie was a let therof, and euen for that very pointe the worthier to haue the more fruicion of the presēce and cumpany of Iesus. A desire to haue a sight of Iesus had a long tyme holdē Herode too, he saw him at last, and bid away with him in despite, for in vain doth he see Iesus, who is not seen again of Iesus. But Iesus had seen zacheus, before that zacheus euer sette iye on hym. Herode would fain haue seen him that he might haue delyted his curyous iyes beyng a kyng as he was, by shewyng of sum myracle afore hym. But zacheus beyng desirous to see him what he should bee, because he woulde knowe [Page cxlix] what man he was, and as he was, that is to wete, thatsame onelye soonne of God the authour and worker of all saluacion vnto all creatures, beeleuyng and trustyng in hym. It is no greate matter to see Iesus after the flesh with suche lyke iyes as the Phariseis sawe him withall euery day, & yet had hym in derision. But the iyes of the disciples are earnestly reported to be blissed, who had deserued to see,Math. xiii. Luke▪ x. that was to many princes of the earth denied. Simō the sōne of Ionas is by y• mouth of Iesus pronounced blessed, in that he sawe who Iesus was, whan he gaue this testimony of him: Thou arte that same Christe,Math. xvi. Luke. ix. Iohn. vi. the sōne of ye liuing God: but the Iewes sawe not who he was in that they sayed: Is not this Ioseph the Carpentars sonne? but vnto the godly desire of zacheus shamefastnesse was a lette, that he did not breake into Iesus perforce through the cumpany, and the great multitude of people stā dyng so thicke round about Iesus on euery side,Marke, vi. Math. xiii. Luke. iiii. was an other let. The short stature of his bodye was also the third lette. For he was a verye lowe man of stature. And lowe menne spiritually are suche, as are incumbente and dooe rest on filthy or vile and transitory thynges. For lowe and basse it is, whatsoeuer this world hath, if it be compared with the maiestie of the gospel. And of such persons cannot Iesus be seen, except they conueigh theymselfes into some high place: Iesus beeyng aboue of a great heigth will not bee seen but of the lowe. Iesus beeyng in the middes among the lowe and vulgar presse of the people, is not seen, but of suche as haue troden the higheste toppe of al worldly thynges vnder their feete. And therfore to the ende that he might bee seen of all the litle lowe persones on euery side throughout all nacions of the world, hymself afterward climed vp to the wood of the crosse standing aloft of a great heigth. Zacheus than beyng litle and lowe, not onely of stature of his bodye,And he ran beefore, and clymed into a wilde figtree. but also in humblenesse of hert: to the entent he would stand aloft and see Iesus beyng alowe on the grounde, ranne afore, and toke vp an high place in ye way there as Iesus was to passe by. And an high stāding as good as it had been in a pulpit, he got ready for hym in a wylde figtree, whiche is there called a Sycomore (because it bringeth forth figges of the owne right kynde that other figtrees be of, and by reason therof is also called a figge of Egypt, and yet in leafe it resembleth the mulbery tree.) A great presse of the Iewes enuironed Iesus round about on euery side. The law had gon afore, the prophetes also had gon afore, & that present age did both on the one side and the other close him in round about. Yea & yet at this day the naciō of the Iewes dooe come behind after him: they learne what thynges Iesus dyd, & what thynges he taught: and yet can they not see who thatsame is of whom & by whom thei ought to hope for saluacion. Zacheus renning afore, preuēteth this felicitie, bearing verily a figure of ye gentiles. What is the cause therof? forsoth because the Iewe remaineth yet still alowe on the grounde, & cleueth to the carnalitie of the lawe. And Iesus is not seen, but onely of suche as frō the lowe and basse lettre of the lawe do auaūce vp thēselfes to ye loftier sence of the spirite. Doune out of this high standyng one may well see Iesus, who he is, and where he is. Otherwise in case a man remain still beneath amongest ye throng, that is to say, if thou haue no smatche at all ne sauouring of any excellent good thyng aboue the cōmon sorte: thou shalt oftentimes heare yesame deceitfull saying: loe here is Christ, and loe yonder he is. The phariseis they crie: loe here is Iesꝰ. The sadducees, they cry, behold, here he is. The Ebeonites, [Page] they crye: behold, he is here. An other poynteth to sum one of the Pharisaical sorte, clad in a blacke frocke or cope, and saieth: loke this way, here is Christ. An other again, sheweth towardes an other of the Pharisaicall sorte goyng in a whyte wede, and sayeth: beholde, here is Christ: an other felowe shewyng many sondry colours and shapes of vestures, crieth here is Christe, here, here, here. An other sheweth to one that eateth nothīg but fishe, & saieth: here is Christ. An other sheweth the gelded sort that are forbidden to mary, and saieth: here is Christe. O Iewishe and vnbeleuyng naciō. Art thou mynded or willing to se Christ? Climme vp to the tree on high, and take vnto thee the iyes of Zacheus. He is not fain to see the robe of Iesꝰ, but he coueteth to see and know his face. And the face of Iesus is couered in ye holy scriptures. Drawe aside the vaile, lift vp thine vnderstandyng to tho thinges whiche are within it: & thou shalt see Iesus, thou shalt see from whence true healthe and redēpciō issueth forth vnto vs. The pharisee, he goeth iettyng bolt vpryghte, beyng in an high conceipte of hymself, and takyng vnto himselfe as his owne due right, the praise of righteousnes, and takyng vnto hymself the knowlage of the lawe: and while he thinketh hymselfe as great a man as nedeth to bee euen with the largest, and nigh enough vnto Christ euen harde at his elbow: he wil not vouchesafe but thinketh skorne to vse the sure helpe of the tree: but Zacheus beyng lowe in his owne iyes, both climmed vp to the tree, and seeth that he wisheth to see.Math. xxi. Marke. xi. Yea & peraduēture this figtree too was like vnto that same other figtree, whiche the lord accursed, because that by the freashe grenesse of the leaues, it made one that were hungrie beleue that he should fynd fruite vpon it, where as in dede it had none: yet it was nowe tyme that after the figures of the law, and after the holy saiynges of the prophetes, it should bring foorth the fruite of euangelical godlines. This was thatsame figtree, which the Lord commaunded to be cutte vp by the roote, onlesse, whā doūg wer laied about the rote therof, it would leaue to be still barain, and it was nigh barain in dede,Luke. xiii. had not zacheus climmed vp & stand vpon it. That same stemme of the Iudaical figtree, brought foorth grosse, vnsauery, and vnrype people: but after that zacheus had climed vp the tree, that is to saye, assoone as the people of the Gentiles was graffed in: now begonne it to bring foorth fruite, such as the Lord Iesus loueth. Of the Iewes he was many hundred yeres loked for: at last he came vnto thē, he walked to and fro dayly in coumpany with them, and yet was not knowen among theym. The people of the Gentiles had no more but heard of the fame and report of Iesus: and beyng enkiendled with loue to know thesame Iesus, whō the Iewes hanged vpon the tree, they ranne before the Iewes in feruentnes of faith: and acknowelagyng their own vnrighteousnes, lowe as they wer, contemned the lettre of ye lawe, contēned the ceremonies and figures (which the Iewes euē yet at this day embrace for the very true substaūce of the thynges selfes,) and thorough euangelicall faith they see Iesus passing by in his Apostles, and acknowlage hym, and therby deserue to haue Iesus cum to them to be their geaste, and of his owne offre to soiourne in their house, forasmuche as the vnbelefe of the Iewes had expulsed and banished hym away frō them. All this while dooeth litle zacheus sitte still in the tree with ready iyes lokyng for Iesus that was yet cummyng a good preatie way of, and was not yet throughly taughte by what marke he mighte knowe Iesus, sauyng onely that he was in a perfite [Page cl] hope and trust of the thyng whiche he earnestly wished and desired. But whan the people came to the sycomore tree, zacheus peraduenture was a matier of laughter, and a good sporte to a great many, forasmuche as beeyng a welthie ryche man, and in the office of customer, he stoode alofte in a tree to bee a gazer vpon one man and no mo. For he coueted not to knowe any other man sauyng onely Iesus.whan iesus came to the place: he loked vp. Than Iesus beyng delited with the notable fainnesse of the man, whiche fainnesse he shewed by his veray facte, by his countenaunce, and by his earnest lookyng with his iyes: albeit Iesus had espyed hym afore too, yet to shewe vnto the Iewes an exsaumple of prompt beleuyng, he cast vp his iyes on high, and sawe zacheus. And looke for no lesse at all tymes then some notable benefite of saluacion, as often as Iesus doeth vouchesafe to looke vpon anye persone. For his iyes haue a medicinable kinde of charming. The other sought no more but onely to see hym: but in vayne doeth suche a partie see Iesus, whō Iesus doeth not agayne vouchesalue to behold with his iyes. Auaunce thyself vp from lowe and vile thynges: and Iesus will loke vp vnto thee. The loking of Iesus vpon any man hath a porcion of good lykelyhood to come: but a matier and token of greater blysse it is to heare Iesus voyce. For where zacheus did nomore ne none other but beholde Iesus, the Lorde of his owne mere mocion, sayed vnto hym,Zacheus come down at once. callyng hym euen by his name too, as a manne knowen vnto hym: zacheus come thou down quickely, for this daye muste I soiourne in thy house. We haue heard how the Lorde hath oftentymes goen to dyners to mēnes houses whā he hath been desyred: but we haue not at any tyme heard that euer he dyd of his owne mynde come in and make hymselfe a geaste with any man whan he was not bydden. Yea and so to do is of all men for the moste parte, taken for a poynte of homely curtesie, but the Lorde had beholden the affeccion and herte of the man within, who sette so muche by hauyng a sighte of hym, as he passed by. He would haue assayed somewhat ferther hadde not his owne priuie knowelage of his vnwoorthinesse been a lette therof. Thus dyd he thinke in his owne minde: Blissed are these that haue had the happe to cleue vnto suche an one, and whose happe it is to beholde his face daylye in presence with hym, and whose chaunce it is to heare his voyce standyng harde by hym. The Iewes and none others haue so muche good happe. I am a Publicane. It is euen with the largest for suche an one as I am, to haue hadde a syghte of hym as he passed by. There had come no woorde oute of his mouthe to bydde Iesus to his house, but suche an herte was an excedyng courteous bidder of a geaste: and the Lord Iesus loueth well to be bidden after suche a sorte. Suche an one, as vpon acknowelageyng of his owne weakenesse in his conscience, dareth not bee so bolde as to craue the thyng which he wisheth, and in his herte would fayn haue, suche an one doeth obteyne more, then another that biddeth Iesus to his house, as though he would bynde Iesus vnto hym, for dooyng hym suche a pleasure. Peter neuer came nerer vnto Christ, then whan he sayed: Goe out awaye from me mayster,Luke. v. Luke. vii. Math. viii. for I am a felowe that am a synner. That other man also was a piththie and an earnest bidder of Iesus, which sayed vnto hym: Maister, I am not a manne worthie that thou shouldeste entre vnder the roufe of my house: For Iesus was now alreadie in the sayed parties house (whiche was a certayn Centurion) whan his young felowe was made whole, though Iesus bodye came not there. For there is Iesus, wheresoeuer is health and recouerie. And here Iesus thirsted the redempcion of mankinde, and therefore [Page] he biddeth Zacheus to come down quickely. For nowe was it time that redempcion whiche was to passe awaye from the Iewes, shoulde bee transposed and putte ouer to the congregacion of the Gentiles: for there muste Iesus soiourne and abyde vntil the consummacion and veray last ende or closing vp of all tymes to come, because he might not be suffred to abyde emong the Iewes. From an high he had stand watchyng for Iesus through feith: he came downe to the office and duetie of godly deuocion:And he cam doune hastely. for it is not enough to vieu Iesus & to gaze vpō hym, as often as he nedeth a place of soiournyng: and therof hath Iesus nede, as oftē as ye neighbour hath nede. And what doeth Zacheus hereupon not a woorde doeth he geue to aunswere (for earnest affeccion of the herte doeth often vse to take awaye a mannes speakyng) but he doeth as he is bidden without making any tariaunce, down cōmeth he quickely. For it is not cō uenient to tarrie, whansoeuer Iesus calleth vs. The Iewes were called, and they make theyr excuses: but Zacheus beyng veray foreward and full of reioycyng, entreteyned Iesus in his house. O raiserable synagogue that it was, whiche loste a geaste of Iesus: and O happie house of the churche that it is, which through hir good promptnesse did prouoke Iesus the authour and geuer of all heauenly blisse to come vnto it. Well thus nowe thou seest the original begynnyg of the churche beeyng gathered together of the gentiles. Nowe consider well a saumple and paterne of the Iewishe enuie. The people, whan they sawe Iesus so muche enclined towardes the fauour of the Publicane, that of his owne voluntarie mocion he had bid hymselfe as a geaste into his house: made a murmouryng because he had gon to soiourne with a felowe that was a synner.He is goen to tarrye wt a man that is a sinner. O righteousnesse foule stayned and odious before god, whiche coulde rather mynde to disdeigne, then to bee healed: & could rather mynde to grutche at the neighbour, then to leat thesame haue any parte with it. To a felowe (ꝙ they) that is a synner: and as though it wer not the principal sinne of al other, to haue enuie at the neyghbour, and as though suche an one maye bee an honest man, which grutcheth that his brother should bee in the state of grace. Why stādeth thou without the doores of the congregaciō, thou enuious Iewe? It is open for the to entre in also, if thou wilt. That in case thou refuse so to do, yet hath Iesus determined to abide in zacheus house. The Gentiles are not a litle proude of suche a geaste, whom they had neuer looked for. And so muche the better welcome it is, because it hath so happened, not onelye without any theyr deseruyng, but also contrary to their expectacion. And euen as murmouryng was made nowe at this presente agaynste Iesus: so was there a great murmouryng made afterwarde agaynst Peter, for Cornelius the Centurion, whan it was sayed vnto hym:Actes. x. wherfore haste thou gon in vnto men vncircumcised? but what is here doen all this while? Zacheus contemnyng the murmouryng of the people Iudaicall, standeth before Iesus, maketh suit also to bee taken into the noumbre of his disciples, shewyng thereby how ferre he had growen and proceded forwarde.behold lord halfe of my gooddes I geue to the poore. For he sayeth vnto Iesus: behold O Lorde, I geue away halfe of my gooddes emong the poore, and in case I haue defrauded any man of a ferthyng, I here promise to geue hym fower tymes as muche agayn for it. Hearest thou this thou Pharisee? Zacheus maketh no rehearsall of his oblacions or sleaghyng of beastes in sacrifice, not choyse of meates, not fastynges,Luke. xviii not holydayes, not solemnysyng of sabbothes, not washynges: he maketh no vauntes ne braggues of his vesture, or of his secte of religion: but [Page cli] he bryngeth with hym the workes of charitie. In these poyntes, the synner is better then the iust persons, and the Publicane passeth suche as glorye of their owne holynesse. For the sayde Pharisee beeyng a setter foorth of his owne manyfold good dedes, he gaue but only the tēth parte of his gooddes to the poore: this man gaue the one halfe, and gaue it not of his pollyng gaynes: but if any peny hath been gotten with falsehood, he restored thesame with thencreace of fower tymes double so muche again. And moreouer of his gooddes that he had iustely and truely come by,Luke. xi. Mat. xxiii. he gaue the one moite in charitie vnto the nedie. O the course of thinges meruailously turned in and out. What was withinforth in the Pharisees, thesame was replete with rauine and guyle: and of Zacheus we haue an vpright true dealyng man and a liberall, whereas he is a man not onely ryche but also a Publicane, yea and an head manne of this trade, wherby he was so muche the more abhorred emong the Iewes. But the Lorde passeth not of mennes titles or styles: he beholdeth the mynde of the manne and estemeth hym by his dedes, yea of suche dedes (I saye) as dooe procede foorth of feith and charitie.Luke. xviii Neither did Zacheus speake the premisses on hymselfe in the waye of makyng any vaunt or boste, in sorte as the foresayde Pharisee did, beyng as a trumpe of his owne righteousnesse, and a scorner of the Publicane. Zacheus doeth not sette his own righteousnesse before another parties righteousnesse: but as a man bothe a synner and a Publicane he openeth in playne woordes without dissimulacion, that he had an earnest mynde and desire to the exercise of righteousnesse, yea euen before he had any sight of Iesus, of whome he is desyrous to bee enstructed whether he did well, or no: and what was ferther to bee dooen for the geattyng of euerlastyng lyfe. For so was it expediente that these woordes of Zacheus shoulde bee hearde of the enuious Iewes, and should bee allowed of Christ in the hearyng of thesame Iewes. For it was not possible for hym more piththily and effectuallye to laye vnto the Iewes theyr pollyng facions, theyr auaryce, and theyr catchyng of other mennes gooddes: who did not only geue out nothyng of theyr owne vnto the neyghboure beyng in nede, but also vnder the colour of godlynesse defrauded the parentes of the succour due vnto them at theyr childrens handes. Iesus therfore turnyng to the murmouryng Iewes, sayed: This I playnly affirme vnto you, that health is come to this house this present daye, forasmuche as thesame also perteyneth to Abraham, as beeyng father vnto it, in whome is all your glorying that he is the fyrst founder of your generacion. For whatsoeuer persone doeth in feith, in sinceritie of lyfe, and in godly deuocion resemble Abraham, thesame is the sōne of Abraham and free partaker of the blissing in old tyme promised vnto Abraham. The stocke of this man beeyng of an other bloud from the stocke of Abraham,This daye is health happened vnto this house. is no lette vnto hym, nor his sorte and trade of lyfe hauyng heretofore been passed ouer in sinfulnesse, but whatsoeuer persone conuertyng and emending from his former lyfe doeth enbrace the doctryne of the gospell, whosoeuer folowyng the steppes of Abraham, doeth ensue true righteousnesse, thesame is the chylde and true heyre vnto Abraham. For of suche wyll not the soonne of manne thynke disdeigne, who came into the worlde for the veray purpose, to seke that was goen a straygh, and to saue that was lost. Suche synners as this, are more acceptable vnto God, then these that swell in a false persuasion of righteousnesse.
By this talke Iesus did declare that from hensfoorth none ought to glory in the obseruyng of the lawe, but whatsoeuer good qualitie or gyfte of grace had happened vnto any man by the bounteous liberalitie of god, y• same should bee wholy employed to suche ende, yt we maye drawe veray many men to grace and saluacion thereby. For with suche kinde of gaynes is God moste speciallye delited, who had sent his owne sonne for this purpose, that freely forgeuyng theyr synnes he might ioyne all the nacions of the world vnto him. And in dede some there were emong the disciples which thought, that as soone as he were once come to Ierusalem, whiche he begoonne nowe to drawe somewhat nere vnto, the kyngdome of heauen wold immediately appere, of whiche he had so many tymes made mencion: wherin their imaginacion ranne vpon some kingdome lyke to a worldely reygne, whereas Christ ment of a reigne of the spirite euangelicall, by meane wherof, the tyrannie of synnes is oppressed and troden vnder foote. And that kyngdome certes consisteth not in puissaunce of armed souldiers, in weapon, or in force of handes, but in feith and truste in god, but in beneficiall goodnesse towardes the neighbour, but in mercifulnesse towardes offendours, but in sincere and liberall dispensyng of the worde of God. But as for the maiestie of this kyngdome, whiche shall honourablye rewarde the godly with immortall glorye, and shall adiudge the wiekedde vnto endlesse tormentes, he declared that it should not streightwayes bee shewed foorth, but shoulde bee made open and manifest at the due tyme beeyng to vs vnknowen. And ferther that we shoulde in the meane season by all meanes and wayes employe our earnest diligence, that the good gyfte or qualitie that euerye bodye hath, he should first remembre to bee the lordes moneye, to whome we are debtours for al that we haue: & that the money whiche we haue so receyued, oughte vprightly and feythfully to bee destributed abrode to the gaynes and profite of thesame Lorde: not that he hath nede of any manier thyng, but because that of his charitie and loue towardes mankynde, he thirsteth the redemyng & saluacion of all creatures, and thynketh himselfe encreaced with a great auauntage and gayne, yf one man emende by another from viciousnesse, and bee conuerted from vice to the earnest exercise of godly deuocion, whereby he maye haue what [Page clii] to rewarde in both parties, aswel the one that helpeth with doyng benefite, as also the other which hath been holpen. For there is nothyng that we maye in this behalfe take into our own possession eyther of prayse o [...]els of thanke. We are seruauntes euery one of vs, and of bounden dutie owe our beste labour and seruice.
All the stocke of the money is his euery whyt of it, yea and owene [...] he is of vs ourselfes too: we must no more but labour euery man to the best of his power, to encrease the Lordes substaunce. As touchyng the reward, leat vs leaue the arbitrement there of to the Lorde, who will at his conuenient tyme moste largely rewarde our prompte wil, and our faithful endeuouring. The discourse of the parable is this here ensuing.
A certain man of nobilitie and great power,A certaine noble man went into a far coūtrey. toke a voyage into a ferre countrey to recouer the possessiō of a realme into his hādes again, which an other had through tirāny vsurped and preuēted the possessiō of afore, and that doē to returne home again. But this great man before he entred his iourney, called together certain of his seruauntes which he had, to the numbre of tenne, and deliuered tēne poundes vnto them, in sort, that there was an equal diuisiō of this stocke of money indifferently among them al: and therwithal gaue them in commission. This money (saieth he) I deliuer vnto you, not to cōsume it wastfully or to kepe it idle in your hāds, but that it may ēcreace by ye trade of occupiyng, and to the ende that beyng returned home againe, I may fynde my substaunce well encreased at home. And all thinges thus sette in ordre at home, he went forth on his voyage.
And so it was that the inhabitauntes of the citie whiche he was rewler and gouernour of,we will not haue thys manne too reigne oue [...] vs. hated hym. Wherupon as soone as he was gon foorth on his iourneye, they begoone to treacte of a chaunge, attemptyng suche a matter, that while he wer in recoueryng his other kyngdome, he should be expulsed out of that that he had than already in possession. Upon this they sent ambassadours vnto hym beeyng nowe a good waye onwarde on his iourney, to make relacion vnto hym, that his subiectes were of suche mynde, that from henceforth they woulde no longer haue hym to their kyng, and that therfore he should not make the labour any more to returne home again to theim from whence he had taken that present voiage. But so it befell that whā he had recouered into his possession the other kyngdome, for whiche he had taken the saied voiage, he returned home agayne to his owne realme: and commaūded his seruauntes to bee called before him, to whom he had to fore deliuered the stocke of tenne poundes, that the audite and accoūptes duely made, he myght knowe how muche euerye of them had gotten of clere gaynes. The first came foorth, who beyng demaunded of his accoumpt, saied: My lord; thy pounde is enprowed to the summe of tenne poundes.
Whose industry and fidelitie his lord muche praisyng,Lord [...] th [...] pound hath gayued ten pounde. aunswered: well saied my good seruaunte, forasmuche as whan my substaunce was suche as might haue lien in a narow roume, thou hast in a litle summe of money declared thy selfe faythfull, trustie and louyng toward thy maister: nowe that my substaunce is enlarged, it is reason and conscience, that thou bee partaker of my welthyer state.
Take thou vnto thee the rule of tenne cities. After this seruaunt, cūmeth the seconde, who beyng required his accoumpte, sayed: My Lorde, thy pounde [Page] which thou deliueredst me for a stocke to occupy, hath encreased fiue poūdes to thy behoufe. This mannes industrie also, though inferiour to the other, yet his lord did very well commende: and accordyng to the rate of thine industrye (sayeth he) bee thou also a rewler ouer fiue cities. Whā the resydue also vpon their accoumpte and rekenyng made and geuen vp, had bene rewarded with some dignitie euery one according to their rate more or lesse: at last came a seruaunt euen one alone the moste slouthfull luske of all that euer were, and of the wurste honestie to bee put in truste or credite. Who, whan his mayster required his streight accoumpte, made him this aunswere. My lord, behold here I bryng you againe the pounde whiche ye put me in truste withall. I haue kepte it euer sence that tyme hitherto safely layed vp in a cloute, because ye should haue it agayn safe and sound as it was. I haue so well auoided to be a wastfull spender of it, that I haue not so muche as once touched it with my handes. And so thought I better to doe, then to come in hasarde or perill, leste if mine occupiyng had ill framed, I should haue had buisines with you. For I was afrayed of you, as one not ignoraunt what a rigorous cruell mā ye are, and couetous of lucre, in so muche that ye will not onely geue nothing of your owne: but also wil take away from thence where ye layed nothing at all, and will gather in haruest, frō suche places, where ye neuer sowed grain. Than the lorde not onely offended with the slouthfulnesse of his seruaūt, but also for that he laied his owne faulte on the condicions of his mayster:Of thyne own mouth I iudge the thou euyll seruaūt. &c. beyng throughly out of pacience, he sayed: Thou slouthfull seruaunt, and vntrustie felowe, yea and moreouer a false accuser of thy maister, thou hast geuen sentence against thine owne head. Thou knowest (thou sayest,) that I am a rygorous cruel man, and couetous of lucre, takyng vp money frō thence where I layed downe none, and reaping there where I sowed nothyng at all. And yet thatsame very pointe ought to haue quickened the to some actiuitie in best yr [...]yng thee to haue deliuered foorth my money to the kepers of the banke. For I would doubtelesse haue comen, and would haue streightly required it together with the encrease of entresse, because I had for suche a purpose put it into thy handes, that it should encrease through thee. At these wordes of ye lord, whan the vnprofitable seruaunte helde his peace and had not a woord to speake, the lord said to the others that stode by. Take ye a way the pound from hym, and geue it vnto hym that hath the tenne poundes. The other seruauntes meruailyng therat, sayed: my lorde, what nedeth to geue hym here any more? he is ryche and welthy enough. For he hath tenne pounde. Than saied the Lord: It forceth not to you what he hath: So haue I thoughte it good: and so dooeth it stande with reason and equitie in this rekenyng, that whose hath with his faithful industrie encreased his maisters substaūce,Unto euery one whiche hathe shalbe ge [...]. my bounteous goodnesse muste vnto suche an one geue some ferther surplusage, to the ende he maie styll haue more and more aboundaunce. Contrariewise, whoso hath by reason of his slouthfulnesse gotten hymselfe no gaynes at all, suche an ones nede shal my liberalitie so litle helpe, that euen the very same that he hath too, shalbe taken away from him. The stocke was mine, and the gaines and encrease therof due to me: your partes it was, to perfourme your due labour. Now I bountifully geue vnto you bothe the stocke, and also the encrease of thesame. Thus farre the Lord Iesus did by a derke and mystical fourme of speakyng teache his disciples: that in ye buisy trade of preachyng [Page cliii] the ghospell, euery man oughte to shewe hymselfe faythfull and industrious euen to the vttermoste, and as for theyr rewarde to looke for, at the secounde coming of the lorde, at what time he shal nowe appere mightie and high after that the kingdome of the church shalbe recouered into his handes and deliuered vp to his father. For at the first, Iesus was knowen but in Iewry onely, he seemed to be but a litle king or duke of one citie and no more, whan the deiuyll reygned without redresse throughout all the vnyuersall nacyons of the worlde, as in a royalme that was an other mannes and none of hys. And the same Iesus couetyng to recouer into hys owne possessyon agayne throughe preachyng the ghospell, that Satan had by tyrannye entred vpon, leafte the lande of the Iewes, and tooke a voyage into heauen: but not till he had firste diligentlye enstructed hys dyscyples to the trade of occupying in the affayres of the ghospell, whiche hys discyples he put in truste with the dyspensacyon of the woorde of God conteyned in the ghospell, as a certayne stocke to playe the occupiers withall, wherof great gaynes might growe vnto the lorde beyng righte couetous of suche mannier encrease: and he put them in truste that they should draw vnto the kingdome of the gospel whomesoeuer they might, Publicanes, harlottes, souldiers, Grekes, Romaynes, Scithians, Frenchemen, Gothians, Sarmatians, and all others. And that thys they shoulde doe vntill the lordes returne, who will come againe in the ende of this worlde, to distribute vnto euery one euerlastyng rewardes for theyr dedes. And come agayne will he not, onlesse he shall firste haue subdued the worlde to the domynyon and empire of the ghospell, and all the nacyons of the whole worlde to ioyne together into one churche and congregacion. But whyle he earnestely goeth about thys by meane of hys disciples: the Iewes, (emong whome alone and no moe, God hitherto seemed for to reigne, by reason of theyr knowlage of the lawe and of the autoritie and beeing in the right trade of religyon:) beeing his subiectes, of whome and emong whome he was borne, whereas they oughte specially aboue all others to haue loued him, and by all mannier meanes to sticke to hym in recoueryng hys kingdome: dyd not onely doe hym no helpe at all, but also were a lette agayns [...]e hym, crying beefore the chyefe Iustice and iudge: We haue no kyng but Ceasar. And the selfe same thyng dydde they agayne afterwarde, playnelye denouncyng vnto the Apostles and commaundyng them to make no more mencion from that tyme furthewarde of the name of Iesus. Moyses they were willyng to haue to theyr kyng: Christe woulde they none of. For they hated him, because he contraryed theyr naughtie lustes and appetites. We see euen yet still at this day too, after what sorte the nacyon of the Iewes haue withdrawen themselues from the kyngdome of the gospell, and with howe stiffe and stubberne hatefulnes they haue conspired agaynst hym, vnto whome is geuen by his father all power in heauen and in earth. We will not haue thys manne (say they) to reygne ouer vs: and while they will in no wise serue Christe, they are as bonde slaues vnto all the tirannes of thys worlde: they are bonde seruauntes to Satan a moste mercilesse tiranne: and where they se here & there in euery place throughout the whole worlde, the Christians to reioyce in the freedome of the spiryte: they dooe yet styll holde faste with theyr teeth the vnsauerye lettre, to whome they are bounde, lyke vnto men assigned and appoynted to the glebe or turfe.
But (the sayde Iewes in vayne crying agaynste hym,) the kyngdome of the [Page] churche is recouered and established: in geatting and establishyng wherof, as many as shall haue doen theyr feythfull trauayle, shall bee crouned with glory and honour in the kyngdome of heauen, accordyng to the quantitee or rate of the fruicte, whiche they haue broughte in the lordes vineyarde. But nowe the Iewes beeyng obstinatelye vnbeleuyng, what rewarde shall they haue? Euen that thyng also dyd the Lorde declare in the residue of thesame parable at the latter ende. For after that he had punished the vntrustie seruaun [...]e, he sayde moreouer: yea and those subiectes of myne, in nacion my countreymen, but in hearte enemies, whiche by a sedicious ambassade sente vnto me, praied me that I shoulde no more come to bee theyr kynge, ne to reygne ouer them, bryng ye them hyther that they may bee put to deathe euen here in my syghte, and bee punyshed of me for theyr rebellyon. Thys punyshmente is deathe euerlastyng, whiche a bydethe all suche as obey not the ghospell and glad tydynges of the sonne of God. For at that tyme shall they worthylye fynde hym vnpossible to bee appeaced, forasmuche as they nowe obstinately contemned hym beeyng mylde and full of mercie.
The lorde whan he had spoken the premisses, went foorth on towardes Hierusalem, where he shoulde afterwarde accomplyshe thatsame excellent sacrifice for the redempcyon of mankynde, and oute of the beakon place of the crosse, he should (like a couetous & an ambicious kyng) plucke al thinges vnto hymselfe. For although there haue euery where bene many in tymes paste, and manye hereafter shall bee, whiche will crye by theyr veray dedes, we will not haue thys man to bee kyng ouer vs: yet is there no nacion so ferre distaūt or out of the waye from the Iewes, from whence he shall not plucke a veray great noumber vnto hym. Wherfore he doth eftsones beate into their heades in facte, that he had afore represented in zacheus: whiche thyng he dydde anon after in a longer parable expresse more at large. For the lorde dooeth in the meane while procure the same thyng, whiche he procured many tymes afore also: whiche was, that it might bee clere and euidente vnto all creatures, that whatsoeuer he shoulde afterwarde suffer, he did of hys owne accorde willingly & wetingly suffer it, & otherwise that he was of power to dooe whatsoeuer his will was to doe. And now forasmuch as he had determined by the meane of the moste extreme worldely shame & fall that might bee, to recouer into his possession the highest glorye possible emong men, and the disciples beeing not yet fullye apte ne hable to receiue the vnderstandyng of thys mystery, didde looke for some matier (whatsoeuer it was) of greate royaltie, and a thyng [Page cliiii] of some high enterprise to the estymacion of the worlde at the lordes handes: It pleased hym afore hys death for a litle season, to flatter or rather to mocke theyr affeccions, and also to mocke the glorye of thys worlde▪ shewyng howe vayne it is and howe slippie to truste to, seeyng that after so greate tokens of ioyfull receyuyng of hym, after so manye cryinges and shoutes made in hys honour, after so muche earneste fauour of the people, deathe on the crosse dyd immediatelye folowe in the necke therof. Whan Iesus therfore was come to the mounte whiche is called Oliuete, nere vnto twoo lytle townes situate in the syde of the same mounte, from whence Hierusalem was nowe afore them within sighte: he sente out two of hys disciples on an erand. Goe your wayes (sayeth he) to the litle towne that ye see yonder foreryght agaynste you, at the entreyng whereof ye shall see a young colte of an Asse standyng tyed without the doores, vnbroken as yet for any manne to ryde on, on whome hathe neuer any man sitten: vntie hym and bryng hym to me. That if anye bodye shall bee agaynst it, and demaunde: wherefore doe ye vntie the colte: Ye shall thus aunswere hym: the lorde hath nede of hym. The dyscyples departed, they founde the colte tyed, they addresse to looce hym. And in the whyle were there certayn persones presente who asked, as ye woulde saye, beyng against their dooyng, why doe ye looce the colte? They (as they had tofore bene commaunded) made aunswere: The Lord hath nede of him. The name of the lord being o [...]s heard, they suffered the colte to beled awaye. Than broughte they hym vnto Iesus. And whan they sawe that the lorde was mynded to mounte vpon hym, (the lyke whereof for all that he had neuer tofore that tyme vsed to dooe:) the dyscyples beecause he shoulde not vpon the bare rydge of the colte sitte to muche vneasily,And as he wente, they spred theyr clothes on the waye. cast their robes abrode vpon the beastes backe. And now Iesus sitting on the coltes backe, & goyng onward, some spred abrode their garmentes euen on the veray way, partly for to doe him honour, and partly lest the colte being vnbroken, and also vnshod, should hurt his hoofes with stūblyng at the stones. And whan they were nowe come to the foote of the hyll, & were goyng directly towardes the citie of Hierusalem, a certayn woonderfull affeccion sodaynly toke the hertes of all the people, of whome some had come in the traine of Iesus, and some had come foorthe of Hierusalem to mete hym. For euerye body who coulde dooe best strawed the way that the lorde went on, with the braunches of trees euery where broken of, & both with great ioye & also with loude voyces they begoon to laude god for al his benfites & miracles which they had sene & heard wrought by Iesus. There souned on euery side the voices of people reioycing at his cummyng, as it had bene to God cummyng in triumph,Blessed bee the king yt cometh in the name of the lorde. and of men crying in honour of hym: Osanna in the hygheste: Blessed bee he that cummeth in the name of the Lorde, peace in heauen, and glorye in the highest. This was the voyce of the multytude of al sortes, and especially of young folkes, who as it had bene by a certayne inspiracion of God, the enuie and grutchyng of the Phariseis contemned, dyd in the open face of the worlde geue testimonie vnto the lorde Iesus.
But there were in the same multytude certayne Phariseis, whome thyssame crying out to Christe in welcummynge hym, dyd muche agrieue: because the same did outwardelye shewe as thoughe they woulde haue all the worlde to [Page] knowe, that some thyng there was in Iesus (whatsoeuer it was,) aboue the rate of a man. And emonge these Phariseis some there were that warned Iesus, that himselfe with his owne mouth by his autoritie, should restreigne these same vngodlye shoutes of the multytude, procedynge of a certayne vnmeasurable fauour of the people towardes theyr maister, and therefore vnpleasaunte euen to the lorde selfe, who did not vse to acknowlage suche hyghe prayses. Maister (saye the Phariseis) rebuke thy dyscyple [...] Iesus neuer went about to styll the deuout profession of the playne meanyng people, but by a byword cheeked the blindenes of the Phariseis, who were not ashamed to attribute vnto Beelzebub the prince of deuylles suche thynges as Iesus hyghlye well dyd and wroughte. But he made aunswere agayne. With what face shoulde I suppresse them that woorthily syng glorye vnto god, and with deuout voyces nowe synging thesame which was many a long day sens spoken by the prophetes?If these holde theyr peace, than shall the stones cry. Thus muche I saye vnto you for a certayntie: God so muche willeth thys hys laude not to be vndeclared, that in case men woulde altogether holde theyr peace, the veraye stones here woulde crye it oute. And truely harder then the stones be those, whiche being with so many benefytes, with so manye miracles prouoked, can not yet bee moued in theyr heartes to speake in the aduauncemente of Goddes glorye. Than with suche pompe as this, triumphaunt lyke, and with suche a trayne about hym, dyd the lorde Iesus goe vnto Hierusalem. For suche a litle tast of thys worldes glory it lyked hym to take, before he woulde take the crosse vpon hym: and this professing of his godhed did he parforce wring out of the same nacion, by which he should anon after bee moste cruelly dooen to death, to thende the Iewes mighte bee condemned by their owne sentence: for that they had crucifyed theyr Messias and salueour. But nowe in thys story of these gestes, there is hidden and comprised no small poynte of mistery. The she Asse that was the dame, was standing, & the colte also was standyng whiche was the Asses fole. The dame had already bene woonte to bee ryden on, as beyng of long continuaunce enured to weare the yoke of the lawe, sygnifying doubtlesse the nacion of the Iewes. The colte beeyng the fole of thys she Asse, (for redempcion toke the fyrste beginning of the Iewes,) the colte (I saye) betokenyng the people of the Gentiles, was yet vnbroken, neyther at anye tyme charged with the yoke of the lawe, nor yet throughe euangelicall obedyence carrying Iesus as a sitter on his backe. Both beastes were tyed: for on the one syde the Sinagogue lyued in bondage vnder the carnalitie of the lawe, not atteygnynge to the freedome of the spiryte: and the Gentiles on the other syde were entangled with the decrees of the philosophiers, & subiecte to the wurshippyng of Idolles and deiuilles. They had at that season owners indifferente aswell of the one as of the other; yea & suche maisters not a fewe. For in the peoples aswell of the Iewes as also of the Gentiles, a great mayny were bounde to couetise, to Leachery, to ambicion, to enuie, and to manye other both filthie and also mercilesse maysters. Than twoo Apostles dooe at the lordes commaundement vntye them, that is to wete, Peter the teacher of circumcision, that is to say, of the Iewes, and Paule the teacher of the Gentiles, whan through euangelicall fayth, and baptisme they forgeue both the one and the other all the transgressions of their former life, so that being nowe looced they may from hensfurth be worthy to haue Iesus a sitter on them. For thys power gaue he vnto hys dysciples, not onely emong the Iewes but also emong the Gentiles, that whatsoeuer they [Page clv] looced in yearthe, the same shoulde bee loo [...]ed in heauen too. And what meruayl if the other former owners can not lette the vntying of them: seeyng that they whiche doe vntie them, doe vntye them by the commaundemente of that same newer maister, whose will no creature can resiste? Thys newe maister hath nede of suche manier beastes, and on the backe of suche ones dooeth he reioyce to sitte as dooe simplye obey without anye fraude, or drawing backe: suche as with good hearte and mynde dooe take vpon them the swete yoke of euangelicall doctryne: suche as will not bee skittishe ne prauncynge agaynste the sytter on them: suche as with a quiete and ientle softe pace dooe beare and glorifye the Lorde Iesus in theyr bodyes, vntyll they come euen full into the holy citie & temple of the lorde: I meane not that same citie the common murderer of prophetes: but that other heauenlye citie, whiche knoweth not what rebellion doeth meane. Worldely prynces loue fyerce stieryng coursers, foled euen purposely for warres, and well broken and taughte thereafter: the lorde Iesus loueth suche manier Asses, as will mekelye and stilly carry theyr meke maister, and will not caste hym whan he sitteth on them. Thys facyon of carying, doe the haulte princes of this world laughe at: the Philosophiers with theyr disdaynfull lookes dooe laugh at: the Phariseis swellyng in pryde dooe laughe at: and thynke themselues fortunate that they carry the deiuill on theyr backes, the rougheste sytter possyble and the moste vnfauourable: that they lyue in bondage of so many moste mercilesse maisters, whereas to serue thys one maister Christe is an heauen. There is nothynge in more happie and blissed case then these litle and simple ones, after they be once looced from bondage, and after they haue once receiued Iesus vpon theyr backe. After worldely estimacion, the ignorauntes, the symple sorte, and suche as can no skyll of fraude or falsehoode, appeare to bee of the Assishe kinde: but they haue the lorde to theyr directour, who will not leat them straygh out of the way: who not onelye vouchesalueth to sytte on theyr backes, but also to haue hys habytacion in theyr heartes, whiche he gouerneth with hys owne spirite. And the beastes were bare vntil than: but the Apostles doe couer thē al ouer with their robes, that is, with theyr doctrine, and with exaumples of holy conuersacion preparing them for Iesus to geatte vp vpon, whiche Iesus what he once dyd after the fleashe, the same he neuer ceassethe to dooe after the spirytuall sence. The way was rough: but the same way dooe the disciples make sure enough to goe vpon by spreadyng theyr garmentes abrode vpon it: that is, shewyng the way of godly conuersacion to be easye, in case a man goyng by the exaumples of the holy, submit hymselfe to be vnder the lorde Iesus. Than goe they vpon braunches of palmes, and vpon greene leaues of trees, that is, by the memorye of the mattirs, the virgins, and the confessoures, continuallye bearyng floures, and keping theyr freashe grenesse. For what a great noumber of good exaumples doeth on euery syde offer themselues vnto such as are entred in the way of godly deuocion? Great store of such exaūples doe the very bokes of the Iewes minister euē to the Gētiles also. And these shew tokens of gladnesse in thys coltes behalfe, who [...]oeuer they bee that acknowleage Christe for theyr lorde and owner. Neyther doe there want Phariseis at thys day too, ne neuer shall want or fayle, in whome the glorye of Chrste shall cause herte burning and enuie. For they had lieffer haue it cryed vnto themselues: Osanna in the highest, lauded be he, which cometh in ye name of ye lorde: wheras they come not in the lordes name, but in theyr owne. But the Iewes euen at thys daye kepyng [Page] sylence of the glory of Christ whiche they haue enuye at, the stones vnceassauntly crye it out being nowe become the children of Abraham. Here doe the people of Hierusalem crye, awaye with hym, awaye with hym, dooe hym on the crosse: Irishe men, Scottes, Englyshe men, Frenche menne, Sarmacians, Germaines crie: landed be he that cometh in the name of the lorde. Such people as whyle they sette theyr heartes on aduauncyng theyr owne glory, doe labour to derken the glory of Christe, and those whiche for the respect of theyr owne priuate commodytye dooe suppresse and depraue or corrupte the sinceritie of holy Scripture: whyle they desyre to haue theyr owne greatnesse set out in mens talke, and the glorye of Christe to be leaft vnspoken: all suche veraylye playe the partes of those Phariseis whiche attempted to stoppe the mouthes of the chyldren of the Hebrues, whiche chyldren God had enspyred to sing foorthe the glorye of hys name and of hys sonne, whome he had geuen a salueour vnto the worlde. Yea, and thys poyncte also hathe some holesome significacion in it, that there is firste a stiepe cumming downe from the mount of Oliuete, and than afterwarde an euen and smoothe waye ouer a playne, and anon agayne an other goyng vp vnto the mounte of Sion, (for vpon thys mounte of Sion was the temple of the Lorde builded.) Except the former mount had oyle wherby the light of feyth might be nourished and maynteyned, there coulde bee no cummyng downe from the affyaunce of the lawe, by which the Iewes swel in pride, nor from trustyng in philosophie, by which the Gentiles thinke themselues ioly felowes. For the firste steppe and degree of growing forwarde in goodnesse, is through feyth. But than muste we approche the house of the cheke (for Bethphage is so muche to say in the Sirians tounge.) For thys is the cheke, not that puffethe vp in haultenesse of mynde or looke, but that is ready to come foorth with the confession of our offences committed agaynste God. Neyther muste we bee ferre from Bethanie, whiche is called the house of obedyence. For all creatures are not obediente vnto the ghospell. But yet herehence cometh the begynning of health. After the downehyll, the waye lieth ouer a playne, being on euery syde strawen with the braunches of good exaumples, vntyll we eftsones come to the rysyng vp of the hyll towardes the mounte of Sion, whiche is called the tooryng hylle, or peake, or hygh beacon place, or watchyng toure from whence to see a ferre of. For thys is verayly that same hygh toppe of vertue, out of whiche, as it were out of an hygh peake or beakon place, altho thynges are a great waye beneath looked downe vpon, and contemned, of whiche thys worlde maketh greate moustre and shewe, as if they were hyghe thynges aboue the moone. And the mynde beeyng nowe drawyng well towardes heauen, beholdeth suche thynges as are euerlasting, and the which doe surmount the coumpasse of al mans reason.
And whan the lorde Iesus was nowe come so ferre onward, that Hierusalem was somewhat nere, and was full in fighte afore him: viewing and beholdyng [Page clvi] the same cytye, portely and gorgeous of buildinges, flourishing, in menne, in richesse, and in opinion of holinesse and deuocion towardes God, proude of their state that the world was in at that presente day, and voyde of all thought and care, by reason they knewe not of thextreme distresse and myserie that was to come vpon them: he being earnestly moued with compassion wept, and with woordes sodaynly brastyng out without any suche talke afore goyng, as it were one sighing and sobbing for sorow, he muche lamented the destruccyon of the same citie, and spake to thys effecte ensuyng. If thou also dyddest nowe, as well as I dooe, knowe thys day of thyne, in whiche is offred vnto thee peace and remission of thy great synnes past: thou wouldeste earnestlye sette thy minde to embrace that is offered.
Forsooth thys is thy day, in whiche thou art occasioned to emendemente, and in whiche the goodnesse of God prouokethe thee to repentaunce: and dooeth prouoke thee with the hygheste and vttermoste degree of bounteous goodnesse, and with so high a degree of goodnesse, that there can be no more dooen to it. The mercifulnesse of God so often tymes despysed of thee, vouchsalueth after a certayne newe mannier to visite thee, to the ende thou mayeste at lestewise by thys meane weaxe mylde and reformable. There will come an other day, not of thyne, but of the Romaines, and of goddes vengeaunce, at whiche thou wilt be plagued for all thy greate transgressyons,But nowe are they hidden frō thine iyes &c. whiche thou hast had more mynde to heape more vpon more, then to lamente or bee sory for that is paste. But nowe thou neyther knoweste thyne owne daye, ne forescest that other day to come whiche shall not bee thyne: because bothe the one and the other is hydden from thyne iyes, whiche are in thee almoste vttrely blynded with the drounkennesse of thy flouryshynge welthye state that thou art in at this present. Thou neyther hast any remembraunce of the eiuils past, whiche thou hast dooen: ne foreseest thynges to come, which hang ouer thy head, nor acknowlagest the prest goodnesse of God towardes thee, whiche goodnesse of god because thou doest yet styll most obstinately sette at naught, O thou citie vnpossible to bee recured, and a common murderer of all suche as bryng vnto thee any woorde of thy saluacion or redempcyon, there shall come straungyers of an other lande agaynste thee whiche shall brynge vtter destruccion and ruine vpon thee. It will be thy lot to refuse and put from the thy Messias, and in his stede to chose Ceasar vnto thy king. Thou shalt therefore fynde and fele thy kynges cummyng vnto thee with a ferre other furnyture and prouision, then thy king doeth nowe come vnto thee, being a bringer of health, and a paceable quiete king. Thou wilt not nowe receyue hym that cummeth to geue health and safegarde:Thy enemies shal cast a banke about thee, & coumpare the roūd &c. and ere longe shalte thou of force bee compelled to receiue that shall come to geue the vtter confusion. For the princes of Rome, whome thou haddest preferred beefore thyne owne kyng, shall come as enemies in stede of kynges with bendes of men well armed and appoyncted for warre: and firste of all they shall enuiron thee rounde about with trenches, so that there shall bee no way open to escape out, than shall they on euery side encoumpace thee with men and artillery, & shal with a most streight siege oppresse thee, and fynally, all thyssame thy gaye buyldynge with temple and all,And they shall not leaue in the one stone slading on. &c. they shall cast downe as lowe as the grounde. And not satisfied withal thissame, they shal with an vniuersal slaughter destruie thy childrē, of whome thou art now proud, and doest sembleably set them in a pride and a pompe by thy gorgeous royaltie, and all thyssame glory of thyne they shall in suche sorte [Page] wipe away from the roote and foundacion, that they shall not leaue so muche as one stone standynge faste mortised on an other, to the ende there shall no sygne of thee remayne, ne yet any hope of reedyfying thee agayne in tyme to come. These thynges in dede shall bee miserable to beeholde, but they shall chaunce by thyne owne desert, because that being so often times occasioned, long & many yeres gon by sundry prophetes, and now also by Iohn, & by thy Messias,Because ye knowest not ye tyme of thy visitacion. thou doest obstinately despyse the mercie of God. Thou shalt therefore f [...]le the tyme of vengeaunce, whiche wouldest not knowe the tyme of thy visitacion. Euen thou too aswell as others (if thou haddest woulde) mightest haue embraced thy redempcion being offered. Nowe at leastwise thou shalt by thy confusion, bee an holesome exaumple vnto others, that they maye not in lyke manier despise the goodnesse of God, whan it prouoke the them to take better wayes.
Iesus after he had spoken the premisses, came to Hierusalem, and entred into the temple,And he cast out them that solde therin, & thē yt bought: Esay. lvi. and droue out therhence such as were bying and selling there, saying: God sayeth in the scryptures: This same my house hath bene dedicated, not for the trade of bying and sellyng, but for praying: but ye haue turned it into a denne of theues, spoyling all straungiers that come, and by your wicked lying in awayte, procuring your owne lucre, with the losse & damage of others. By thys fact the lorde Iesus declared, how great destruccion those persones dooe bryng into the churche, who vnder the pretence and coulour of godly deuocyon applye theyr myndes altogether to filthye lucre: who vnder the tytle of deuout wurshipping of God, doe attende theyr owne profit, not feding theyr flocke, but taking away al the swete from them, and with their vnpure doctrine sleaghing the soules, whome theyr dueties were with pure doctrine to bring vnto lyfe.
Thys dooen, the Lorde, as one beyng nowe fully possessed in hys owne kingdome, taughte daye by daye in the temple, the vncurable malyce of the Phariseis openly despysed. But those whiche were hyghest in dignitie emong the priestes, and also the scribes, and the ringleders of the people, being netled therewithall and stiered to wrathe, soughte some occasyon to caste away our salueour. They lacked no maliciouse myndes, but there appered no hope of bringyng their will to effecte: They had hearde the shoutynges of the people in the honour of Iesus, they saw in the temple also the whole vniuersall multitude of the people to depende altogether of hys sayinges: so greate was aswell the effectuall pith, as also the grace of goddes woorde. Theyr colde and feble doctrine concerning washynges, concernyng the corbone, that is, theyr treasoury of the churche, concernynge the true tythynge of myntes and rue, stoode agaynste mens stomakes euen lyke soure wyne after that the people had once tasted the newe must of euangelicall hertinesse. On thys behalfe they were afearde lest theyr autoritie shoulde abate, they feared decaying of theyr [Page clvii] gaynes, they feared leste theyr kyngdome shoulde haue a fall. And as for the thing whiche at that tyme befell according to the litterall discourse of the storie, the same doeth often tymes happen after the morall sence also, whansoeuer, and as often as they which sitte in the top castel or high chayre of religion, and which be persones notorious in the profession of teaching the doctrine of holy scripture, doe fall in conspiracie with the secular prynces against Iesus. It suche a tyme great is the destruccyon that hangeth ouer the people. And thys thing so cummeth to passe, as often as the autoritie of the priestes and of the doctoures or open professours of diuinitie, dooeth flatter the kynges and monarches of this world, & as often as the same doctours say, Amen, to the wilful affeccions and appetites of the sayde worldely prynces with their autoritie, wheras theyr partes had bene with wholsome and franke monicyons to tell the prynces of theyr faultes, to restreygne and brydle the power of the same, and whan the monarches agayne on theyr parties dooe with theyr treasoures and possessyons vnderproppe the others, and make themselues as buckelers for the peruerse desires of the bisshops and the diuynes, that is to wete, for theyr couetise, theyr ambicion, and theyr tirannie. And albeit neyther of these both dooeth commonly loue the others: yet by wicked collusyon they diligentlye ayde, and mayntayne eyther others forwarde to the suppressyng and destruiyng of the trueth of Goddes woorde. And truely the pernicyons conspiryng of suche, causeth more mischiefe and castyng away of men in the worlde now, then the conspiracie of the bisshopes, scrybes, phariseys, and headmen of the people, did at those dayes emong the Iewes.
¶ The .xx. Chapter.
AN occasyon therfore is sought, that although theyr faynesse to putte Christe to death was vngodly, yet they might afore men seme to dooe it of an earnest zele and fauour to righteousenesse. It befell therefore vpon a certayne daye, that as Iesus was [...]eaching the people in the temple, and was styll dylygently repeating vnto them the newes gladsome, & to bee wished for, of euerlastyng saluacyon, the sayde hygh pryestes together with the scribes, the phariseis and the chiefe men of the lattee being in a confederacie, did assemble together in a clustre, to the ende they might at leastwise by theyr autoritie bridle Iesus from the teachyng of his holy doctryne. They [...]ould not condēne his wondrefull actes to be naught, whiche he had in so great a noumber wrought in presence and sigh [...]e of the people. They were not hable to confounde his doctrine, forasmuch as it was altogether consonaunt and agreable with the law, and with the will of God. Upon thys ground therfore doe they deuyse theyr [Page] slaundreous querell agaynste hym, that thys autoritie to bee a teacher of the people, he had taken vpon hym of hymselfe, where he oughte to haue receiued it a [...] their handes: wherein theyr drift was none other, but either to take ouer vnto themselues the glory whiche was due vnto God, or elles thereupon to frame some surmuised querelle of mouyng a sedicion to charge Christe withall, in that he called the people together, and kepte them about hym without the publique autoritie of the prynces. They goe therfore altogether into the temple to Iesus, saying: If thy will bee that we also shoulde beleue in thee, tell vs by what autorytie thou dooest all thyssame that thou dooeste. Thou doest baptise,Tell vs by what autoritie dooest thou these [...]nges? thou doest preache, thou healest folkes on the Sabboth dayes, thou reacheste in the temple, thou gatherest disciples about thee, thou calleste people from theyr home and businesse and kepeste them with thee. Thou arte a manne to vs vnknowen: and as for publique autoritie or power haste thou none at all. Therefore who is it that hath geuen thee thys autoritie? But Iesus veraye well perceyuyng thys questyon to haue proceded from a wi [...] ked thoughte in them, that is to wete, of a purpose to laye some surmuised matier vnto hym, and not to learne: went not about to teache them, but damped theyr malice with an other question agayne, as if a bodye shoulde dryue out one nayle with an other out of a bourde. For they had had Iohn the Baptiste in veraye great estimacion, and had come very thicke vnto hym, whan he baptised. And he sayde: Iohn also had gathered disciples vnto hym, and he also preached to great multitudes of people in soundrye places of the wildernesse,The baptisme of Iohn was it frō heauen or of men? and about [...]ime Iordane, the kingdom of god to approche, he boldly and frankely declared the damnable vices of all persones indifferently, and prouoked them to repentaunce. And yet had not Iohn neyther anye autorytie geuen hym of the priestes, the Phariseis and the chyefe men of the laytie: but he had come furth out of the wildernesse as a manne but newly come vp of late, being enspired and sente of God accordyng to the Prophecye of Esaie. But the question of these headmen beyng put foorth as a bayre to take hym in a trippe, ment none other conclusyo [...] ne purpose, but thys. In case Christe had aunswered thatsame autoritie to had bene geuen hym of God, they would haue accused hym of blasphemie, in that he beeyng but a manne, tooke vpon hym that he had familiare talke or conuersacyon with God. And as for the bishoppes, the Phariseis, and the scribes, he had had no suche autoritie geuen hym by them. It remayned than by the conclusyon of theyr argumente, that the power whiche he tooke vpon hym was sediciouse, and comen of the instinete of Satan. For they were veraye stiffe in thys poyn [...]te, that all power & autoritie of God was by due succession come vnto them, and none others, and that nothyng was deuoutly or godly executed, whiche were not executed and dooen by autoritie of them. And yet all the while beyng b [...]ynded with hatred, they had no remembraunce how they had highly regarded Iohn tofore doing thynges sembleable without any autoritie of all of men, yea in so muche that they woulde in anye wyse holde an argumente that Iohn was the Messyas, sauing that Iohn wrought no miracles. And yet for thys behalfe of working miracles, they ought so much the lesse to haue iangled for murmoured against Christe. No nor thys poynte neyther came not to theyr mynde, that God of long continuaunce afore tymes hadde geuen thys kynde of power, whan he spake by hys prophetes: The autoritie of the Prophetes, they receyued and alowed: but the thing foreshewed by the prophetes, they woulde not receiue. [Page clviii] The lorde therefore beeyng mynded to defeacte the malicious policie, and the loutishe false packyng of them, shaped them an aunswere in thys mannyer: Before that I make any aunswere vnto your demaunde, I on my partie also will demaunde a certayne questyon of you, whiche ye will be hable quickly to despetche with a woorde. And as soone as ye shall haue despetched that, than will I make aunswere vnto your question that ye nowe demaunde of me. Tel me thys: The baptysme that Iohn minystred vnto the people, whether was it from heauen, or elles from menne? And by whose auctoritie dyd he baptise, whether receyuyng it from heauen by the power of God, or els receyuyng it at your handes? The peruerse conseyence of the Iewes had at once a smelle and felyng of thys forked questyon: (whiche the sophisters call an horned question, because that to whether of both partyes a bodye shall make a direct aunswere,If we saye from heauē &c he shall renne on the sharpe poyncte of the horne, that is to saye, shall incurre inconuenyence and bee taken in hys aunswere.) If they had mynded to aunswere the veraye trueth of the mattier, the woordes of the trueth was a playne and a ready tale to bee spoken: but they smelle themselues to be layed for by the same policie, and trayne, wherewith they layed a bayte for hym. Herupon goe they to a wyly counsayll together emong themselues. For none there is a more busye piece of woorke, then the framyng of a countrefaycte matyer: and commonly one fraude halethan other at hys [...]ayle, and one guyle draweth an other after hym. Therefore they laye theyr heades together thus conferryng emong themselues: what aunswere shall we make to thys doubtfull questyon? If we shall say, that Iohns autoritye came immediately from heauen, he will strayght way hitte vs in the forehead with it, and will say:Why than beleue ye hym not? Why than dyd ye not geue credyte to hym, whan he testyfyed of me? He playnely confessed hymselfe to be inferyour to me, and vnwoorthye to beare my shoes after me. He openly confessed hymselfe to be an earthly manne and to speake earthelye thynges, and beeyng a basse slender persone to speake basse matiers, and that I beeyng issued from heauen was aboue all creatures. Howe doe ye receiue his autoritie, as a thyng procedyng from God, and doe openly in the face of the worlde fynde slaundreous cauillacyons at myne autoritie, of whiche he gaue playne testimonie? That if on the other syde, we shall auouche that Iohn dyd nothyng by the autorytie of God,But if we saie of men. &c. but of an humayne spirite onely, all the vnyuersall people will vpon vs with stones, because it is a thyng rooted in the heartes of them all full and whole, that Iohn was a Prophete,And they aūswered. &c. and that he wroughte by the inspiracyon of God whateuer he wrought. They had no care to aunswere trueth, but to aunswere yt might best serue to their purpose. So doe false doctoures aūswer, not the thyng that scripture teacheth, but takyng suche sence therout by their interpretacion, as maketh to their affeccions. In case they shoulde haue aunswered trueth, theyr autoritie emong the people stode in great hasard, if they had aunswered false, they feared theyr lyues. They stode in great feare of men, wheras they cast of from thē the feare of God. Wherupon they aunswered, that they could not tel. There was none other hole but thys alone left open for them to escape oute at:Neither tel I you, by what autoritie I doe these thinges. but whan they had gotten suche an euasion, they doe all vnder one se [...]blably deliuer the lorde from aunswering to their question. For he saied vnto thē: Because ye fynde such euasions and sterting holes, and wil not aunswer that [Page] ye knowe well enoughe: nor I neyther will not tell you, by what autoritye I doe these thynges whiche ye see: albeit ye are not ignoraunte of this thing neyther, whiche ye nowe demaunde.
The priestes, the Phariseis, the Scribes, and the headmen of the laitie beyng thus confuted, the Lorde by an by brought in a parable, whiche might laye playnely before theyr iyes theyr vncurable malice woorthie of damnaciō, who hauing bene so many wayes prouoked of god to amendement, had [...]tyll growen euermore to wurse and wurse, rennyng in contempte of the lawe, striekyng the Prophetes, and puttyng them to deathe, and entendyng no lesse then afterwardes to put to deathe the sonne of god also, beeyng the extreme remedie of al eiuils,Math. xxi. Mathe. [...]ii. A certayne man planted a vineyarde. &c. yea and to put him afterward agayne to more afflicciō in the Apostles and martirs. The tenour of the paraple is thys. A certayne man (ꝙ Iesus) planted a vineyard, which he was singularly in loue withall, doing all that mighte possibly bee doen, that he might at length haue some fruict of the same. For he hedged it diligently rounde about, & builded a towre within it, for watching and kepyng of it, he dygged out a gutter to receyue the wyne when it were pressed, and he sette ferthermore a wyne presse in it. And whan it was thus well furnished with all thynges apperteynyng, he putte it foorthe to the handes of housebandemen, that they shoulde dooe all requisite housebandry vnto it, and gather the fruicte therof at tyme conueniente. Thys doen, he taketh a voyage into a ferre countrey, & continued a greate long season absent from home. This same verayly is the vineyarde of the Lorde Sabaoth, whiche the same lorde transposed & remoued out of Egipt, and set in the lande of beheaste: he hedged it aboute with the precincte of the lawe: he protected it with watching and keping of it his owne selfe in proper persone: he beautified it with a goodly temple: he added moreouer in it priestes, iudges, capitaynes, and teachers: he omitted nothing that to the ordreing or dressing therof might appertayne. And thys vineyarde beeyng thus furnyshed to the poynte deuyse, whā it had bene a long season loked for, yt it should bring furth good grapes, did yet neuerthelesse through the defaulte of the housebandemen bryng furth wylde grapes. The lorde all this while, who in dede is no where not present, yet semed vnto them to bee absente ferre of, because hys conuersacyon was in heauen. Therfore whan it was a time due and seasonable for the people of Israel at last to bring furth fruicte according for such the bountiful goodnesse of God towardes them: the maister of the vineyarde sent a seruaunt of hys, that is to say one prophet or an other, vnto the housebandmen, that is, to the princes, to the priestes, & to the Scribes, (who wer the bearers of all the swaigh and stroke,) that they shoulde rendre and yelde vnto hym, parte of suche [Page clix] fruicte as had growen vp in the vineyarde.And they beat him & sent him away empti The housebandemenne, who had tilled and vsed the vineyard to the behoufe of themselfes, and not of the Lord, firste pumbled the seruaunte aboute the eares, and beate him, and than thrust him out by the shoulders, and sent him home agayne emptie. For to whome of the Prophetes hath not crueltie bene shewed? But so great was the Lordes ientlenesse and pacience, that although he were with an acte of greate despy [...]e prouoked to indignacyon, yet did he shewe none extremitie ne rigour towardes the housebandmenne: but he sente an other seruaunte to assaye whether he coulde call them home agayne to dooe theyr duetie as beecomed them. But they handled the secounde messagyer with no more ientlenesse ne fauoure then they hadde vsed the other afore. For whan they hadde sore coyled hym, and had reuyled hym with muche despyteous language, they sent hym also emptie home to hys Lorde: emptie (I say) of the fruicte whiche he looked for, but loden with his backe burden of wrong & of ill handleing. For whither shoulde they goe, but to the Lorde, who sayed? The redresse be left to me, and I shall acquite it. The pacience of the Lorde, though it were after thys extreme sorte eftsones encensed to wrath: yet did he not for all thys steppe furthe to doe vengeaunce neither, but sent yet the thyrde seruaunte. And him too did the housebandemen sore wounde, & so send him home againe to hys maister emptie. For the goodnesse of their Lorde, which prouoked them to repentaunce, did encēce theyr malice, yea wurse then it was afore. And though al ye despite wherwith they had grieuously handled the seruauntes that were sente, did of good cause touche the maister that had sente them, & thoughe they oughte nowe of good right to haue bene punished, which being so often occasioned to goodnesse had euermore growē forward to haynous dedes of mischiefe, euery one act wurse then an other: yet did the Lorde of his exceding great mercifulnes, make yet a ferther delay of his stroke and vengeaunce therfore, as one that was more desyrous to trye the vttermoste remedie possible, then to shewe or execute any rigour vpon the housbandmen. And thus he caste with hymselfe in hys mynde. What may I dooe to bryng these wieked housbandemen of myne, to a better minde agayne, through whose defaute the fruicte of my vineyarde doeth now of a long continuaunce perishe vnto me? I haue sent so many seruauntes, it is not one whit the better emended. The thing whiche onely is yet behynde, that will I dooe.I will send my dere sonne, &c.
I will sende my onely sonne, whome I loue tendrely. They whiche sette my seruauntes at naughte, yet peraduenture whan they shall see my sonne, though they will not loue him, yet certes they will beare some reuerence vnto him, and will wurshippe me my selfe in hym. Naughtie persones are woonte now & than at leastwise for very shame, to be brydled from a dede of mischiefe whiche they woulde els doe. This deuise therfore, that is, with the hasarding of his owne sonne to seke the sauing and recouery of his housbandemen, lyked the moste mercifull Lorde, as a Lorde being righte desyrous to saue men, and most slowe to strieke.This is the heyre, come leat vs kil hym. The sonne being obedient to hys father, wente.
The housbandmen, whan they sawe the sonne, they did not onely not reuerence hym, but also with wieked stomakes turned themselues full and whole to the deuises, and purposes of moste extreme madnesse, saying emong themselues: Hitherto haue we shaken of the seruauntes that haue come to vs, thissame is the sonne and the heyre who entendeth one daye to auenge the despyte dooen by vs vnto hys father. Leatte vs kylle hym, and so shall we recouer [Page] the enheritaunce of this vineyarde for our owne behoufes, stoutelye settyng the Lorde at naughte. Thys deiuelyshe deuyse was well lyked emonge them being confederate altogether, and so they cast the sonne out of the vineyarde, and slewe hym. Whan the Lorde Iesus had with thys processe playnely shewed to the pryestes, to the Scribes, and to the chiefe rewlers, theyr veray owne conscience, who euen at that presente houre with all theyr endeuour a [...]tempted thesame that withyn a lytle whyle afterwarde they commytted in facte and dede, (leadyng Iesus foorthe, and crucifying hym withoute the citie:) turnyng hymselfe vnto them asked thys questyon of them. The matier goyng thus, what shall the Lorde of the vineyarde dooe vnto suche housebandemenne? Whan they eftesones vse theyr euasions to auoyde makyng of an aunswere, the Lorde sayed moreouer. The Lorde hymselfe will come, and will sende a shamefull ende to those housebandemenne, who coulde not bee woonne with any ientle fauour, and those same persones vtterly destruied by death, he will sette foorth his vineyarde to other housebandemen. By this saying dyd the Lord sygnyfie, that the religion of the Iewes, should euen by the roote bee abolished, and the fruicte of the ghospell bee transposed and remoued vnto the Gentiles by the ministery of the Apostles.
But the Phariseis (as men that coulde in no wyse away with the hearing of this) aunswered: God forbydde, it shall not bee so. For they well perceyued all thys parable to had bene tolde agaynste them: and where they coulde veray well away with the deiulishe purpose and deuyse to kyll Iesus, yet doe they vtterlye deteste and abhorre the iuste vengeaunce of God due for suche a wyeked purpose. But Iesus purposelye to shewe that the veraye same thyng which they denyed had bene foresayed of the Prophetes, that it would so fortune, cast an earnest iye vpon them, and (as ye woulde say) speaking vnto their conscience,The stone that the builders refused. &c. sayed: If ye geue not credite to my parable, what is it than that ye reade in the Psalmes? That same stone whiche the builders cast aside and woulde none of, is become the head stone of the corner: whosoeuer shall light on that stone to stumble on it, shall be all to crushed, and agayn on whome the same stone shall fall hym shall it grynde to poudre. Christe sygnifyethe hymselfe to be the celestiall stone, sent of god, whome the Iewes refused, building vp theyr Synagogue without Christe: but God made hym the corner stone whiche knitteth together and closethe vp bothe the walles into one, and coupleth twoo soondrye peoples into one churche and congregacion throughe euangelicall fayth without the ceremonies of the lawe. And thys stone is a moste sure buckeler and defence agaynste all the assaultes of the worlde and of Satan vnto all suche, as beleuyng on hym, doe cleue fast vnto hym, and dooe rest or staygh on hym.
But he is sounde and vnresistable vnto suche as will rebell agaynste hym. For none there is so great a power of thys worlde, but that it is al to crusshed [Page clx] if it stumble on thys stone. And certes stumble he dooeth at hym, whosoeuer resisteth hym and casteth hym of. Nowe on the other syde, drieuen to ponder shall that persone bee, on whome that stone shall lyghte in hys fallyng. And certes on suche doeth it lyghte, whome after they haue bene a great long time suffred, the stroke of God at laste falleth sodaynlye vpon, ere they bee aware or thinke on it. For one and the same stone, is lyfe to those that reste thereon, and damnacion to suche as are enemyes vnto it. These parables of the Lordes declaring, sette the heartes of the headmen, of the priestes, and of the Scribes in suche an eagre rage, that they were mynded euen there presentelye to haue layed handes on hym, but the drede of the people dyd at that tyme streygne them from that wieked vilannie, emong whome they sawe Iesus to be had in veray great pryce. For knowing themselues naughte in theyr owne conscience, they had smelled the parable whiche was tolde, to touche and hitte them as righte as anye thyng, and yet had the parable bene tolde to suche intente as they might by the vnderstanding therof be called backe agayne from theyr moste deiulishe purpose whiche they had entended. But nowe are they made the more crabbed and fierce vnto dooing of mischiefe, by the selfesame thyng, where by they ought to haue bene clene discouraged and drieuen from theyr malice.
Therfore beeing nowe departed, (by reason of standing in dreade of the people) from dooing the hainous acte in the open face of the worlde, whiche in their eiuill heartes they had already dooen, after they had once so determined: they goe about the bringing of it to effect by priuie traines of vndermyning him: beyng euen somuche the more vngracious, that they ioyne fraude vnto their malice: lyke as a more mischieuous creature is he that sleagheth prieuely with poyson, then one that killeth with a sweorde. Now heare thou, o Theophilus, the wiles & traynes of the wicked priestes, whose desire was for thys cause to haue Iesus for euer destruied, that is to saye, to haue the trueth euangelicall vtterly oppressed, because that by the same veritie of the gospell was taken awaye from theim the farming of the vineyarde, the propre owning and possession wherof they had promised vnto themselues bothe perpetual foreuer, & also to come to them by title & succession of enheritaunce. They hide their angre shewing no manier countenaunce therof,They sent foorth spies whiche shoulde feigne thē selues righteous men &c. and watche all occasions possible to put him to deathe. They colourably sende forth certain counterfeict persons, who shoulde feigne theimselfes to be iust & righteous afore God (& nothing is there in the worlde more pestilent or deadly then is counterfeict righteousnesse) to the ende they shoulde out of hys woordes hunt out one poinct or other, wherof he might be detected before the Emperour of Romes deputies, & before the lieutenaunt Pilate, who at that present [Page] season was the hygh rewier in Iewry in Ceasars behalfe: and thys dyd they, to thentent and purpose that all the grutche, and querele of thys facte myghte bee layed ouer from themselues to the others, as though he had beene putte to death by the sentence and iudgemente of Ceasars officers, and that they on theyr parties as men vnculpable mighte appere to haue kept theyr handes from effusion of bloude. But the more they goe about by worldelye subtiltie to hyde it, so muche doe they more and more notoriously bewray theyr incomparable malice. The sayde disguisyng maskyng esquiers therefore of the bysshops dooe set vpon Iesus, & assayle hym with suche kinde of wordes as here ensue.Maister we knowe that thou sayest and teacheste right. &c. Maister we haue throughlye seene thy perfecte vpryghtenesse: thou tellest thy mynde playnely without any feare or dissimulacyon, and teachest euery thyng after the righte sorte, neyther is there with thee any suche respecte or accepcion of persones, that thou wilte tell me a lye for the fauoure of any man, bee he of neuer so muche power and autoritie: but thou hast euermore onelye God and none elles beefore thyne iyes. What is acceptable to hym and standing with hys pleasure, the same dooest thou playnely and without any feare teache. Teil thou vnto vs therefore what thy veray opinyon and mynde is in a mattier about whiche there is muche controuersie and variaunce emong no smalle noumber of vs: whether is it a thyng standyng with goddes pleasure and contentacion,Is it lawefull for vs to geue tribute vnto Ceasar? that we geue tribute vnto Ceasar, or is it not? Iesus than who had a perfeict vnderstanding of these smoothe and swete hony woordes mening fraude and deceipte towardes hym, and knowyng veraye well to what ende thys snareful bayted question was ment, whiche was, that in case he had aunswered according as theyr veray hope was he woulde, that it were not standing with Goddes contentacyon that a people beeyng consecrated vnto God, shoulde bee in subieccyon, and shoulde paye tribute to an vngodlye prynce and an ydolatre, (whiche opinyon the Pharises allowed, though they durste not openlye speake it:) they woulde eftesones haue procured and addressed out some counterfeicte persones, whiche shoulde haue detected him of highe treason beefore Pilate (beeyng the emperours lieutenaunte:) he dyd by euangelycall policye in suche wyse defeate theyr maliciouse deceiptefulnesse, that he dyd bothe take awaye from them the occasyon whiche was soughte to doe him harme, and also put them in remembraunce what their duetie was to doe, whiche thyng vndoubtedly no man shoulde leaue vndoen without assured peril & ieopardye of his life. For Christ was not come for any such purpose, as to teache howe much was to be payed vnto Emperoures, or to Emperoures deputies: but what was due of the spirituall substaunce to bee payed vnto god, who is the Lorde of all thynges. Why come ye to tempt me (sayeth he?)▪ Shewe me a piece of your syluer coyne. For he knoweth not the image of Ceasar, forasmuche as he had nothyng in earthe. Whan the piece of coyne was shewed hym in hys hande, he demaunded whose phisyonomye it was,Geue vnto Ceasar the thinges whiche belong vnto Ceasar. and whose tytle or poysee was written about it. For thys is a thing too, that a true Christian dooeth not knowe. But they who knewe it (that is men wedded to the worlde) sayed: Ceasars phisionomye and pryente it is.
Than ꝙ Iesus byanby: than render and paye ye vnto Ceasar, yf anye thyng belongeth to his righte. For I force nothyng what the prynces of thys worlde dooe require by theyr exaccions. But thys is yet a greater poyncte of your charge, and more requisite to the purpose, that ye tendre vnto God, that [Page clxi] ye oughe vnto hym: know ye therfore the image of hym stricken and coined in youre hertes, acknowelage ye his title and poisee. All the soule is due to hym euery whit of it, and oughte not to bee in bondage to any other persone, then to hym, who created bothe the bodye and ye soule too. And bearing (as it doeth) the image of God, wherefore is it paied for tribute to the deiuill? The subtyll awaiters to haue taken him in a trippe, meruayle at so warie and circumspect an answer. For the euangelical simplicitie hath a politique cast of it own too. Yet this notwithstandyng, they woulde not acknowelage the heauenlye wysedome of God in him, but sorowed because there was nothing which they could reproue in all his talke.
Whan the saied parties were departed from hym, there came vnto him of the secte of the Sadducees, who vnder a false title of righteousnesse made much high solemnitie of theimselfes, in like manier as the Phariseis had their name of excellencie in outward apparence to the sighte of menne, wherein they thought theimselfes ferre to surmounte and passe the other sectes.
And the secte of the Sadducees hathe this one propre [...]ie by theimselfes,The Sadducees, denye yt there is any resurreccion that they dooe not beleue any arisyng again of the bodyes to bee after this lyfe, neither any parte of man to remayne after death, ne that there be anye Aungels. These Sadducees propoune to the Lorde suche a question as foloweth. Maister, such manier a law hath there been geuē to vs by Moses, that in case anye man, after he hath maried a wyfe, shalbee deceassed without chyldren: the brother of the partye so deceassed, shall marye the wedowe leaft by hym: and succedyng in the place of his brother, shal reise succession and issue vnto his brother of thesame womans bodye. So than it fortuned, that there were seuen brethrē of whome the fyrst maried a wife, and died without issue. The nexte eldest brother tooke her that was leaft to wyfe, and dyed hymselfe lykewyse hauing had no chyldren by her. Nexte after hym succeded the thirde brother into wedlocke, accordyng to the course of his age, who on his partie also dyed withoute chyldren. And short tale to make, in semblable manier was this womā maried vnto euerye one of them vntill the seuenth, and al had her, and yet made she neuer an one of theim a father, ne brought hym forth any chyld. In processe of tyme dyed the woman too. Now than at the general resurreccion, which of the seuen [Page] brethren shall recouer the possession of this woman to his wyfe? For ons maryed she was to euerye one of theim, and she can not bee common to theym al, ne to any mo housebandes then one. By this toye hauing in it neither time nor reason, the Sadducees supposed that the opinion of the Phariseis myght bee wyped clene awaye, whiche Phariseis dyd stiefflye holde argumente, that the soules doe remayne after the bodyes be dead, yea and ferthermore that the bodyes of the dead shall one daye returne to lyfe againe.
Now because these mennes apposyng of hym conteined in it more foolishenesse, thē malice, Iesus vouchesalued to enstructe thē, saiyng: ye are in a wrōg opinion in that ye imagyne the like state of thynges to bee in the lyfe to come, as ye see in this presente world here. The children of this world, which worlde is neuer without successiue alteracion of some diyng euery day, and othersome daily cummyng into the worlde, dooe remedilesse seke out and procure wiues for their sonnes, and doe sette out theyr daughters in mariage to housebādes, for mankynde cannot by any other possible meanes bee continued in progeneracion of issue. And therefore matrimonie emong them is not a thyng of blissefulnesse, but of necessitie. But those persones to whose lotte suche blisse shall falle, that they maye be reputed woorthie the resurreccion of the iust, and worthye thatsame worlde, whiche knoweth no mortalitie, suche neyther shall procure wyues for theyr soonnes, nor shall geue theyr daughters to housebandes in mariage. For what nede shall there bee of mariage or a carnall copulacion, whan no bodye shall nowe dye? For they haue nowe alreadye succeassed any longer to bee carnall, and to bee subiecte to the incommodityes of this worlde, but haue nowe receiued a bodye that shall neuer dye, and shall nowe from hencefoorth none otherwyse liue then the Aungels dooe liue, emong whome there is no mariage ne vse of wedlocke because there is no necessitie of dying.
Here in this worlde they that of mortall parentes are borne mortall, dooe by the vse of matrimonye, make prouision and meanes for continuing the succession of mankynde: But those others beeyng nowe by the vertue of the spyrite newe borne againe, and made the sonnes of God liuyng for euer withoute ende, shall fele no misse of matrimonie, because they shall not knowe death, as beeyng nowe through resurreccion restored vnto lyfe immortall. And because thissame doubtefull question hadde bene propouned of the Sadducees purposely to mocke the arisyng again of the deade, because they beleued not that the soules dooe remayne aliue after the death of the bodye: Iesus vouchesalued to enstructe their ignoraunt hertes concernyng this case too, by autoritye of holy scripture, whiche holy scripture in dede they dyd not disalowe, but yet they dydde reade thesame not hauyng theyr myndes on it to marke it as they should doe. Ueraily (saieth he) to be a thyng possible enough, that ye dead may arise agayn, and that the soules dooe not dye together with the bodyes, euen Moses hymselfe dooeth teache you to bee true, whose autoritie, forasmuche as ye dooe in other matters acknowlage, ye ought not in this case to reiecte. For Moses hath written, that God spake vnto hym after this manier oute of the bushe, whiche he had seen in redde flamyng fyer to burne without anye consumyng or wastyng. I am the God of thy father, the God of Abraham, the God of Isaac, the God of Iacob. &c. Now were Abraham, Isaac, and Iacob, [Page clxii] at that tyme alreadye buiried in graue: That if according to your opinion, euery one which dyeth, dyeth for altogether, and dyeth neuer to be recouered agayn: how doeth god call hymselfe god of theim that be none suche? For seing that God is ye veray true liuing god himself, or rather (more truely to speake) is veray lyfe selfe: it is a thyng vnconueniente, that he should call hym self the God of suche as by meane of deathe are vtterly perished and gonne for euer. But they are not so gon,For he is not a god of dead but of liuing. forasmuch as the chieffer parte of theim remaineth aliue, that is to were, the soule, beeing the parte whereby our life is in vs. In other liuyng creatures besydes man, death is an vttre perishing for euer: for in theim aswell the bodye falleth altogether downe as soone as it is destitute of lyfe, as also the soule, which in theim is naught els but a certayne harmonye, and proporcionate agreyng together of the qualites and humours of the bodye, whiche as soone as thatsame temperature is dissolued, vanisheth awaye immediately as a thyng of nothyng. But in man deathe is nothyng els, but a pluckyng of the soule in soondre from the bodye, so that the better parte of the twoo that are in vs remayneth styll vncorrupted, and the bodye only is for a season not vttrely perished neyther, but as ye woulde say, putrified. And thesame body to be restored agayn by the power of god at the resurreccion, ought not to seme any meruaill vnto you, forasmuche as ye daily see of a dry graine of sede caste awaye into the earth, and there putrified, a newe and a liue tree to spryng vp, whiche laie hydden in a litle smale and deade sel [...]e grayne now buiried in the grounde. Therefore such as are dead, to you ward are dead in dede, forasmuche as ye are not hable to reuiue them agayne: but euerie one of them, yea euen they that are deade also dooe lyue to godwarde, in whose hande it is, whansoeuer his wyll shall bee, to restore the soules that haue beene plucked awaye, euerie one to theyr owne bodies agayn. Whan the Sadducees at these saiynges helde theyr peace not hauyng a worde to speake: certayne Scrybes allowed the talke of Iesus, because that concernyng this case, the Pharyseis and the Scribes did consente in opinion agaynste the secte of the Sadducees. Notwithstandyng lyke as the opinion of the Phariseis and Scrybes was in this behalfe righter then the opinion of the Sadducees: so were their hertes more replete with mischiefe and vngraciousnesse. For in suche a place dooeth there lesse parte of malice remayn, where there resteth more of grosse ignoraūce and defaulte of learnyng.And after ye durste they not aske hī any questiō at all. Thus after that Iesus had in vayne beene tempted and proued of soondrye sectes of the Iewes, (for he had afore this tyme aunswered the Phariseis to their question concerning the greateste precepte of the law,) and not one of them al had had suche spede as he woulde in that y• he had attempted: no man durst auenture any more to be buisie or to beginne with him in demaundyng of any questions.
Iesus therefore of his own mocion whan thei wer gathered together in a p [...]ūpe, did bid theim aunswere him who would, to a question that he would demaunde, not beeyng a question full of baites to take theim in trippes, but a [Page] questiō that concerned their soule health. He demaūded whose sonne the scripture dyd pronounce that Messias should be▪ They beyng not ignoraunt that it had by prophecie bene foresaied, that Messias should in tyme cummyng bee borne of the linage of Dauid, made answere without any stoppes or staighes: Dauids sonne. To this Iesus said: But Dauid being enspired with the holy ghoste,Psal. cx. speaketh of Messias after this manier in the Psalmes: The Lord said vnto my Lord, sitte thou on my righte hande, vntil I make thyne enemies thy foote stoole. Howe agreeth it, that Dauid▪ shoulde calle him Lorde whome he acknowelageth and taketh for his sonne? For the sonne is inferiour to the father: and more reason it wer, that the soonne should in the waye of honour and reuerence call the father Lorde, then contrarie wise. This question coulde not one of theim all soile, and for that presente Iesus thoughte it sufficiente (as ye would saye) by a misticall [...]iedell to haue geuen theim a litle intimacion or inclyng of his nature of Godhed, by the whiche nature of his Godhed he was superiour vnto all the Patria [...]kes, forasmuch as he was egual vnto God the father, albeit euen after his humain nature also he excelled all creatures. And they reputed the memorie of Dauid to bee holy and precious: but hym whome Dauid acknowelaged bothe for his soonne, and also for his Lorde: hym they caste of, not through ignoraunce of the lawe, but of a iudgemente beyng blinded with peruerse and corrupte affeccions.
Forasmuche therfore as the malice of this generacion was past al hope of grace, and not curable by any salues that could be: it remained, that the simple and vnlettred multitude of the people should haue good warning geuen them that they might not bee trained in and deceiued by coulouring and crafty conueighaunce of the others, who whereas they were voyde of al religion or true deuocion, yet dyd they countrefeicte the highest godlinesse possible, hauyng iye to none other marke, but only to theyr own glory and lucre, and for that same onely cause murmouryng and pratyng all manier wayes possible, agaynst the glory of God, and agaynst the health of their neighboures. For there be none more deadlye enemies of true godlinesse,He said vnto his disciples then suche as by countrefaictyng of holy conuersaciō purchase vnto theimselfes autoritie, and bearing theimselfes bolde on thesame, do withdrawe the simple people from true godlinesse. This kynde of maskers are fore taken with twoo diseases in especiall, that is, with ambicion which altogether enclineth to tyranny, and with couetise insaciable. And suche men dyd Iesus (as it were) plainly peince out vnto his disciples, & that did he all the people beyng within audiēce of it, to the ende the said Phariseis and Scribes myght bee shunned, forasmuche as they would not be refourmed: & that they myght haue no longer tyme to deceiue, seyng they would in no wyse emend. And this was not any suche poyn [...]t as to backebite or take awaie any mennes good name and fame, but to make a good sure waie for the safegarde and preseruyng of the simple innocēt people. Now listen thou swete Theophilus, wt what coulours the Lorde pe [...]neteth theim out, yt thou mayeste eschewe theim, whan they bee knowen vnto thee. Beware ye of the Scribes (saith he) suche as ye dooe nowe often tymes see to assayle me with guyle and [Page clxiii] subtiltie. They professe the perfeict knowlage of the lawe, & dooe obstinatelye resiste the mynde of the law. They haue God in theyr mouth, but thei are open aduersaries to the glorie of God. They proteste in woordes, to be earneste trauaillers for the peoples behoufe and profite, whereas they coūtrefaict al thinges that euer they doe for respecte of theyr owne cōmodities. Th [...] make great fleeyng outwardly from the coumpaignie of sinners, yea, and in case thei light on the coumpaignie of suche by anye casuall chaunce, they purge theimselfes by much washynges: but theimselfes on their owne parties dooe withinfoorth altogether swymme in vyces much more detestable, that is to we [...]e, in desire of vainglory, in high solemnitie of looke and countenaunce & in enuy, but moste specially of all in auirice, whiche to doe is no lesse then plain wurshyppyng of idolles. And because they vnderstād and perceiue the people to be must chiefly moued with suche thinges as maye bee seen with the bodily iyes: they doe with suche kyndes of iugleynges,And loue gretinges in the marketies. hunt and seke to geat autoritie emong the simple soules. They doe (as ye would saye) sette out themselfes to sale, by their newefound disguised vesture, hauyng a great pride and felicitie to be ie [...]tyng vp & downe where thei maye be seen in their autentical robes of auncyentenesse reachyng down to the hard grounde: and with their countenaunces framed to a grauitie, they are often & much present in ye high stretes and in places of great resorte of people, to the entent they maie there haue much crouchyng and doukyng made vnto theym, & that they maye bee hailled and greted by the name of wurshypfull maysters. In the sinagoges also and in places where much coumpaignie is sitting together, thei looke and seke to haue the highest seates, and at feastes whan they shall sitte downe to meate, they haue a great appetite to beginne the table, because they woulde seme great and iolye felowes in the eyes of men, whereas before the face of God they are accursed and detestable. And yet might they seme to bee nomore but vainglorious and foolyshe,Whiche deuour wedowes houses feining long praiers. if they made no ferther sekyng nor suyng but for the swifte blastes of bruit and fame of ye people, and the vanishing smoke of haillinges and gretynges. Nay, there is nothyng more full of catchyng and pollyng then thei are. Thei occupie not the trade of vsurye, lending out their money for encresse or gaines: thei are not collectours ne receiuers of tribute wherby to polle and piele the cōmon people, but they haue castes and sleightes more vngracious then the craftye trade of suche is. The simpler sorte of people whiche maye easily be beguyled, doe they hunt to take for a praie: they seke to catche wedowes suche as are welthye and ryche, and destitute of the aide of housebandes, which might defend them. The sexe of womankynde is apte to be deceyued by fraude, and a godly acte it is in apparence, to bee helpers of suche as are destitute. Suche simple wedowes therfore doe they easily flocke and lou [...]e, through countrefaictyng of holines. Ueraye muche grauitie doe they pretende in their countenaunce, they bee honoured of euerye bodye, theyr veray habyte dooeth on euerye syde crie them to bee men of holy conuersacion, and thei vse besydes this to bee a long whyle together in prayers, yea and that shall bee doen in the open stretes where euerye bodye maye beare recorde. Thesame thing was dooen of Iohn also and of the olde auncient prophetes, but it was dooen in secrete, where none might behold it but God. But these felowes dooe not praye, but hunte. What meruayl thā, if selie wedowes bee deceiued by so manye waies of coulourable delyng? But whan they haue ons crepte in, to geate theyr heades within the saied wedowes [Page] doores, they deuoure their houses, and piele and polle the sely weomen whom their partes had been to defende and saue, and what ought to haue been g [...]uē out in almes to the behouf of the poore, that doe they wholly conuerte to their owne lucre. Such manier men were the Scribes at those daies and the Phariseis, who without ende bothe in woord and dede, made resistēce agaynste the ghospell. Albeit there bee euen at this present daie too, and euer wyl be Scribes: who whyle they sette al their mynde and studie vpon their owne profites, dooe not onely bothe speake and woorke agaynst the commodities of the people, but also be resiste the glorie of Iesus, and that they dooe vnder a false pretence of religion, by theyr wedes, by their titles, and by their long prayers, huntyng for to geat an opinion of holinesse in the syght of the common people: whiche common people dooeth not yet well vnderstande in what thynges true religion dooeth consiste. But nowe, what shall the disciples of Christe dooe agaynst suche Scribes and Phariseis, forasmuche as ye true disciples of Christ can no manier skyl of harmyng any bodie as mē indewed with the simplenesse of veray doues. Forsooth they shall in this case vse also the subtiltie of the serpent. If beeyng duely tolde of their ill doinges they do not emend, their coumpaignie muste be shunned, seeyng they are vncurable, and the simple are to bee warned that they beware of the same secte liyng in awaite for theim, And as for the saide Scribes and Phariseis, theyr due punishemente abideth theym. For whan they shall come to the seate of iudgemente, before thatsame iudge, who iudgeth not by suche thynges as are seen with the iyes of the bodye, but by the priuye affeccions of the hertes: at that houre shal suche be adiudged to more grieuous tormentes,The same shal receiue greater damnacion then those, whiche are to ye open sight of the worlde and vnfeignedly full of hainous enormities beyng persones so much the lesse culpable, because they shewe their disease openlye and hide it not.
The .xxi. Chapter.
ANd to the entente the Lord Iesus would the more diepelye enpriente the foresaied matter in the hertes of the people, whiche was, that men are not estemed in ye sight of God by thynges visible but by sinceritie of ye herte, and also mighte checke the couetise of the Scribes, of ye Phariseis, and of the preestes, who broughte the people in an earneste beliefe, and in especial selie fond weomen that were wedowes, (if they were welthie & riche, or els not,) that it was the higheste poynete of holinesse that coulde be, if they dyd contribute a verai great porcion of their best substaunce into the corbone▪ that is, their churche treasurie of Iewels and offreynges, the pouertie in the meane whyle ouerpassed, yea and many tymes their children & parentes too: as he was sitting in the [...]emple, he cast vp his iyes vnto thatsame place, whiche is called Eazophilacium (that is to say) the Iewelhouse or [Page clxiiii] [...]extrye, or treasourie, in the whiche the Iewels of the temple were kepte. The priestes would in any wise haue this moneye reputed so holye, that where the lawe had specially commaunded that the parentes should be honoured, theyr doctryne was, that the father ought rather to bee least vnholpen, thē ye corbon not to bee encreased, wheras that money yet neuerthelesse through the default and abusion of the priestes, was now alreadye a great parte of it turned to the mainteinaunce of the sensuall excessiue liuyng of thesame priestes onely. So whan manie ryche and welthie persones had cast many thynges into the treasourie, and had muche countenaunce and sygnes of allowing them for casting in suche money made vnto theim by the priestes and Phariseis,He sawe al so a certain poore wedow, which caste in thither twoo mites. as Goddes creatures for their so dooyng: there came thither a certain selie poore wedowe who cast in twoo mytes or littell brasse pens of money, as muche as came to a ferthyng. And when no yearthly creature at all would once make any signe of commendyng her, because she gaue but a littel: yet was it Iesus pleasure that the godly deuocion of this woman should bee knowen to the people. For he saied: This wedowe semeth by the iudgemente of men to haue putte a veraye smal porciō into the treasourie, but thesame woman by ye iudgemente of God, hath cast in more then those other riche persones, whiche haue veraye largelye dooen.This poore wedowe hath put in more then they all. For they are liberall of the superfluitie whiche they haue at home: but this poore wedowe vpon an earneste zele and deuocion of dooyng her duetye vnto God, hath geuen of her penurie, whereas she had full great nede to haue kepte it still, and all the substaunce whiche she had at home, she hath nowe cast into the treasourie. In the sighte of God therefore, who hathe not an iye to the quantitie of the thing, but to the herte of the geuer, she gaue a more boūteous offreyng, then the others whiche gaue a greate dele more in quantitie. Thus Iesus by euerye occasion withdrewe his disciples from puttyng affiaunce or truste in thynges that maie bee seene (wherunto the Iewes dyd attribute ouer muche) vnto ye earnest exercise of euangelicall deuocion and godlinesse, which consisteth in the syncere affeccion of the herte.
Now so it was, that the Iewes had an especiall glorie in their temple of Hierusalem, the whiche because it was excedyng curiously builded, and also enriched with many high and precious Iewels, was visited with great religion, not onely of al the Iewes, but also of aliens & men of other straunge naciōs. And nowe was the tyme come, that the religion of thesame materiall temple with the sacrifices and oblacions to thesame belongyng should ceasse, and the temple of mannes herte beeyng consecrated with the holy ghost should be prepared for God, in which there should most acceptable sacrifices be daily offred vnto hym, not of bruite beastes, but of godly praiers, and thākes geuyng. For the pure herte, yea euen of euery poore body, is a more portelye and gorgeous [Page] temple to God, then was the saied most sumpteous tēple of Ierusalem, whiche had been so many yeres in edifiyng. Chastitie, humilitie, & charitye or per [...]c [...]e loue towardes al men, been ornamentes a great dele more precious in ye syght of God, then that other marble pillours, the garnishing of yuerye, the tymbrewoorke of cedret [...]e, the golde, the siluer, and the precious stones, whereof the priestes and Phariseis made so muche greate pryde and shewe. And so, whan certaine persones made a poynctyng and a shewyng to Iesus, towardes the woondrefull buildyng of the temple, whiche was edified with the moste pure stone that coulde bee, and thesame stone bothe poolished & keruen with greate woorkmanship of masonrie, and was ferther more with many Iewels gaie & richely beseen, he aunswered: prepaire ye vnto God a ghostlye temple, whyche neither oldnesse maie eate vp wt rottyng, neither any tēpeste maie ouerthrowe, nor fier maie burne vp,There shall not be leaft one stone vpō an other ne any power of man maie destru [...]e or caste downe: For the time shall shortely come whan all these thynges whiche ye dooe now make so muche meruailyng and gazyng at, as thynges woorthie and mete for God, shal bee throwen downe euen to the foundacion, yea in so much, that there shal not so muche as one stone be left standyng vpon an other, but that it shall bee destruied. The disciples this hearyng, & cōiecturyng euen of those veray wordes, that the kyngdome of heauen was now not ferre of, whiche kingdōe they supposed and imagined should come with a greate chaunge & turning vpsyde down of the world: beeyng gredye men to knowe the tyme whan these thinges should come, dooe saie vnto the Lorde: Maister, al thissame that thou speakest of castyng downe of the temple, and of the vttre destruyng of the cytye of Hierusalem, what daie or whan shall it cumme to passe, or by what signe maie we bee hable to knowe the saied tyme to be alreadye come? But Iesus whose wyll is to haue his disciples euermore in a readinesse against all assaultes of eiuyll mysauentures, dyd by his doubtfull and entrieked communicacion, sette theyr myndes in suspence & perplexitie, makyng a medley of many soondrye matters together, concernyng affliccions which they should afterwarde abide for preachyng the ghospel, concernyng the beatyng down and the miserable plague of the citie of Hierusalem, and concernyng the ende of the worlde, the houre and tyme whereof it was his pleasure to haue vnknowen to all creatures, to the entent they should continually euermore be in a readinesse. The disciples mindes ranne altogether vpon a kyngdome: But the Lorde was more willyng to haue theim knowe the thyng that did more nerelye touche them, and to knowe those other matters the veray speakyng and mencionyng whereof, their hertes vttrely abhorred, because thei wer as yet but weake and fraill menne. For they had better fansie and will to heare woordes pleasaunt to the eare of worldelye coumforte and solace, then to heare thynges concernyng the coumforte of the soule health. The foresaied blessed reigne will one daye surely come, and at his due tyme wil it come, but the care and charge thereof, it is moste expediente to put in the handes of God, and to leat hym alone withall, our partes it is in the meane tyme so to behaue our selues, that we maye not seme vnworthye of that kyngdome. For there is no cummyng to the glorye of thesame reigne, but by meane of soondrye affliccions.Se that ye be not deceiued. Against such affliccions it behoueth our hertes to be well armed: Iesus therefore saied: Oute of all doubtes come I will, and displeigh the maiestie of the reigne Euangelicall. But see ye y• ye bee not seduced, enbracing an other Christe in stede of me: For before the prefixed tyme at [Page clxv] whiche I wyll come,For many shall come i [...] my name, and saie yt they are christe. there will come many whiche wyll vsurpe my name vnto them, and will boldely auouche of themselfes and saie: I am Christ. The tyme is at hande: Be not ye any thyng moued with the wordes of such: & in case they shall call you any whether, goe not ye after theim. Ueraily when ye shall heare al the worlde to be in a garboile of sediciōs & of warres, manye persones shall plaie the prophetes, and shall allege the ende of the world to approche. But be not ye any thyng feared with suche rumours, as though the last daie be euen than byanby at hande. For in dede suche thynges as these shal fortune, but the ende of the worlde cometh not euen streight waie in the necke thereof. For these shall bee nothyng els but certain preaūbles of the said extreme distresse which shall bee to the eiuil sorte an vttre castyng awaie, and to the good it shalbee an examinacion or triall, & a purif [...]yng of them. As whan the bodye is towardes the poyncte of diyng the signes & tokens therof be strōg diseases hauing come vp & growen in thesame bodyes, through an vnnaturall distēperature of the humours, so shall these terrible cōmociōs and hurleyburley foreshew ye end of ye world, which hurleyburley māns self doeth procure vnto hymselfe by reason that he is infected wt inordinate lustes & affeccions. Through mans peruersenes shal ye veray nature of thynges be shaken out of al due ordre & course, detestyng (as it wer) the malice of man, & strongly ensourgeyng for the redresse & auēgemente of their vngra [...]usnesse.Nacion shal arise agaīst nacion, and kingdom against kingdome. With greate vproares & garboile shal there bee arisinges of nacion against nacion & royalme against royalme. And whereas there is nothyng more distresseful thē warre, yet doeth man purchace & wilfully procure this pernicious confusion vnto hymselfe through ābicion, through folye, through couetise, through hatred, and throughe other lyke corrupt affeccions. Yea & verai nature selfe shal ouer & besides ye premisses, cause many sore yearthquakes in many soondrye places, in sorte as though ye world tooke high skorne & disdeigne, for that it wer forced to beare men beeing suche vngodly & wicked creatures. There shal morouer cum great pestilēces which by their infeccion shal waste awaie & cōsume a mightie great noūbre of people in sort as though the aire were armed & weaponed to doe vengeaunce vpō the ciuil sort, whereas it was for this purpose first ordeined & sette for mānes vse, that with it holsome breath it should bothe geue & nourish life vnto al creatures Ferthermore throughe penurie of the fruites of ye yearth there shall come famīne, in case as yf the yearth should say that she would not geue foode vnto her children being so wicked agaysnt God,And greate signes shall there be frō heauen. to whom euē the dumme elementes also doe their bounden seruice & duetie. The sea also shalbee throughly moued with straūge & vnwont rages of tumbleyng and tossing wheras thesame too had aforetymes been accustomed to serue to the vse of man. Yea & besides all ye premisses, the veray skye and heauen shal shewe woondreful signes testifiyng the wrathe of God. For the sunne shalbee turned to derkenesse, the moone into [...], blasyng sterres shal in straunge likenesse shewe theimselfes & other vnnaturall woonders shall appere beeyng vncouth & worthie to bee meruayled [...]. But lyke as a mannes bodye▪ doeth not streight waie passe out of the world whā it is strieken wt extreme great sickenesses, and yet neuertheles thesame or [...] lyke diseases euer now & than cummyng vnto him & taking him agayn, [...] declare that the tyme of his death is not ferre of: right so whan the world [...] wt such manier eiuils, as aforesaied, be ratleed an shaken together, yesame euils shal geue a great significacion & tokening of the world drouping now [Page] apa [...] towardes his last date, and faste growyng towardes decaye and ruine.
But ere thissame woefull distresse shall thus cease vpon all the world at once, there shal excedyng great peruersenesse of men come afore, which shal prouoke the goodnesse of god to wrathe. For whan ye shall preache my name throughe whiche they maye be saued, they shal laie handes vpon you, and shal persecute you with al kynde of dooyng yll or mischiefe vnto you, they shal hale you and pul you vnto their counsaile houses of assemblie, as though ye wer culpable & malefactours. Thei shal ferthermore cast you in prieson: thei shal a [...]taine, and condemne you at the benches of kinges and rewlers, not for anye youre transgression, but for your great and high well dooyng, that is to wete, for the professing of my name, whiche name of myne they shal laboure by all meanes and waies to abolishe, where they myghte by thesame freely atteigne euerlastyng saluacion. And this shal chaunce vnto you, that your conscience maie be approued, and also that their malice maie well be perceiued to bee iustly condemned.For a testimoniall. But as for you boldly trustyng on my sure defence, and your own innocencie, there is no cause why ye shoulde feare the iudgemente seates, ne yet why ye should carefully deuise or recorde wt your selfes, how ye beeyng as ye are, men of no knowlage shall pleade your own cause in ye consistorie or court of estates and princes. Neither is there any cause why for you to bryng in anye rhetorycian, patron, or man of lawe, to bee your attourney. I myne owne selfe will as an inuincible patrone and aduocate stande by you through my spirite, who shal ministre vnto you, bothe toungue & wisedome, suche as all your aduersaries shal not be of power to resiste ne to gaynsaye, be they neuer so cruell or eloquent and well spoken in worldely wisedome
And all thissame shal ye suffre not only at the handes of men vnknowen and of straungers, but also at the handes of theim whiche are knitte and ioyned vnto you in nerenesse of bloude, and with the streight bandes of frendeshippe. The father shal persecute the sonne: the brother shall wrappe the brother in affliccion: the cousyn shall appeache and accuse the cousyn, one frende shal bring an other into the lawe. Yea and some there shall bee of you whome they shall for hatred of me pursue vnto death, and shal slea you. So eagre and greuous hatred shall all the whole world conceiue agaynst you for the profession of my name. And therfore whatsoeuer thyng they shal entreprise to doe agaynst you, thesame will I take as dooen in despite of me: wherefore there is nothing for you to thynke or deuise of auengeyng your wronges.
It is I that shall haue displeasure dooen me, it is I that shal be slaine in you. It shalbee my dede bothe to prouide wel enough for you, & also to take vengeaunce on theyr malice. And thoughe that stormes of persecucion at the handes [Page clxvi] of men shall neuer somuche fede and satisfie their cruelnesse against you, there is no cause why for you to feare, the case so standyng, that I am youre protectour and defendour.And there shal not one heare of your heade perishe. For I will not so dooe, that any one heare of your heade shall perishe, much lesse will I leue you in the briers destitute of my succoure. Neyther haue ye any iye to worldelye assuraunce or defence, armyes, weapon, engiens: by your onely sufferaunce shall ye defende your liues. Myscarrye be can not, that is slayn for the profession of my name. Ye shall not peryshe before your daye. For I will not geue vnto the violence of men so much of their own wyl. Yea and suche an one shal in veraye true dede haue saued his soule, whoso shal constauntely take deathe for my cause.
As for this same riche and welthye citie, of whiche the Iewes at thys present take an high pride, and in whiche they thynke theymselfes to bee kynges felowes: shall bee euen from the foundacion destruied by the Gentiles.
Therfore whan ye shal see Hierusalem to bee round about besette with siege, than vnderstande ye the playne destruccion thereof to bee at hande, and that there is no more to be doen, but for euerye bodye to saue theymselues by spedie fleyng awa [...]e. For euerie bodye moste cōmonly vseth in warres to flatre himselfe with the hope of victorie. But beware ye that this hope beguyle none of you: but whoso shall at that tyme bee in the marches of Iewrye: leate hym priuely steale awaye & conueigh hym self into the mountaines and desert places where no waie ne path lyeth. And suche folkes as shall then bee enhabited in the veray herte of Iewrye, leate theim remoue their dwellyng to some other place. And whomesoeuer of theim, this extreme distresse shall soodaynlye take in anye forein countreyes or regyons, leate not suche recule into Iewrye, leate them esteme all thynges as clene forsaken, and no more a doe but euerye man saue his owne life. For these thynges shall not come to passe through casual commocions of mortal men,For these are daies of vengeaūce. but the vengeaunce of god hauing been now a long time prouoked through the obstinate malice of man, shal by the instrumente of other forein nacions, scourge and plague this nacion being now many a long day a continual rebeller agaynste God. And that all this shall come to passe, the prophetes haue manye hundred yeres sens prophecied, and especiallye Daniell.Daui. xix. [...] And auoyded or chosen can it not bee but that it muste come to passe, whatsoeuer thyng ye scripture hath foreshewed shal fortune. For Scripture neuer failleth, as beeyng a thing wrytten by the enstincte of the spirite of God. And yet shall not woefull extremitie therefore chaunce, because the prophetes haue prophecied that so it shall bee, but it hath therefore beene prophecied, because god foresawe the obstinate wickednesse of man, whiche would afterwarde prouoke the vengeaunce of god to light vpon it. And surely it shal bee no lesse than an huge storme of euils because a long and an obstinate ma [...]iousnesse of this nacion hath gon afore, whiche nacion hauyng been so many waies prouoked to emendemente, hath neuerthelesse continuallye proceded forewarde to wurse and wurse.
Nowe this tempeste shall enwrap al sortes of people together, aswel the offendours as the innocentes. But somewhat the lesse vnhappie shall they bee whome the said storme of all these mysauentures, when it groweth faste vpon the worlde, shall fynde prest and readye appoyncted to flee. But woe vnto women with chylde, and geuers of sucke: because thesame beeyng charged with a burdē which neither by their good willes they would, nor though thei would, they shalbee hable to lay downe from them, shall not be lyght enough to renne awaye. Neyther shall there be any hope of escapyng harmelesse, sauyng onely in fleeyng.For there shalbe great trouble in ye lande. For it shall not bee an affliccion or plague of the common rate: but the sharpe vengeaunce of God shall sodaynly take this region, & this people, beeyng now by the space of many hundred yeres continually rebellious. For their cities shall bee turned vpsyde down, and theimselfes shall bee either slain orels taken captiue to be disperpled & scatered abrode, and the course of thynges turned a contrarie waie, they shalbee bonde seruauntes and slaues vnto ye nacions of the Gentiles, whom hitherto as people of abhominacion they haue detested,And Hierusalem shall bee troden down of y• Gentiles. and they shall bee bounde to oughe thankes to thesame Gentyles for thissame veraye poyncte, that there be any remaynes at all leafte vnslaine of so wieked a nacion as the said Iewes are. Yea and this citie here of Hierusasalem also beeyng aswell in welthinesse of richesse, as also in opinion of true perfeict religion gaily beseen, together with the temple & all (the sure building wherof they flattre theimselfes & promyse shall perpetually endure vnto them neuer to decaye,) shall bee troden vnder fete by the Gentiles, vntil those same tymes shalbee completed duryng the whiche god will suffre the nacion of the Iewes to bee oppressed and afflicted of the Gentiles beeyng vncircumcised,Untill the time of the Gētiles be fulfilled. vntill the said Iewes beeyng chastised with long aduersyties, mai [...] at the last emende, & ioyne together with the Gentiles into the felowshippe and brotherhood of professyng the ghospell. For thesame thyng shall so come to passe before the laste daie of the worlde shall come.
And as for the approchyng of thesame laste daye manye signes shall wondrefully declare it before it come. For a drefull daie shal the said daie be, especially to suche persones as despise my tyme beyng quiete, and with benefites prouokyng theim of myne owne offre to a better mynde. And therefore shall the veraye elementes of the worlde, as ye would say, tremble & quake agaynst the comyng of ye sayed daye. Thatsame bright shynyng Sunne beyng the fountaine of lyght, hauyng been accustomed to make all thynges looke wt a merie there and countenaunce, shall with sodayne derkenesse couer his face. No nor the Moone neither shal not haue her entrechaungeable course of geuing light vnto you. The slertes beeyng ridde with bloude shall descende down from the skye vpon the earth: also a sore perplexitie of myndes, & an earnest desperaciō [Page clxvii] of thynges shall soodaynly come vpon al nacions, by reason that the sea shall boile and swell styll more and more, and the sourges thereof make a doulrull roaryng noyse aferre of. These monstreous tokens and suche others manye, whiche shall on euerye syde shewe foorthe theymselfes oute of all partyes of the world, shal declare the terrible stroke of god to grow fast on, & therefore shall the people of the worlde consume and pine awaye, and shalbee as people in an other world for the feare and continual expectacion of the thinges which shall anon after come vpon the whole vniuersall world. For the whole nature of thynges shalbe shaken together out of al ordre: and not the earth only and the sea shalbee clene altred, but also the saied most sounde and massie bodies of the worlde aboue shalbee altogether moued, whereas thesame haue euermore vntyll that tyme beene vntouched and free from the alteracion of the elementes, and haue vsed only to geue theyr influence,And thou shal they see the sonne of man come in a cloude wt power and to bee woorkers vpon the thynges that lye vnder theim, and not to fele anye power of the interiour elementes entrechaungeably working or shewing any effectes vpon them again. Suche persones as haue nowe here in this worlde, despised and bidden away with the sōne of man being pacient, milde & beneficial, shal than at that houre see thesame cummyng on high in a cloude with a great power, and with most high glory. Now whan ye shal see ye premisses come to passe, lift vp your iyes, and lift vp your heades vnto thatsame citie of the heauēly Ierusalem: for thā shall the kyngdome of God bee nigh at hande, in whiche there shall nowe bee none affliccion of euils, but perpetual quietnesse, & endlesse felicitie. And the thynges aforesayed shalbe most vndoubted tokens of ye last day to be at hand.
And the Lord added a similitude therto: Take ye an exaumple of the trees whiche doe by assured tokens geue men knowelage afore hande of the fruicte to folowe. For ye see the figtree and others when they shootefoorth their buddes & leaues, and by your veraye owne reason ye vnderstande that summer is almoste come, and ye begynne to hope to haue fruict: Right so euen ye at what time ye shal see the foresaied signes & profres towardes ye chaunge of ye world, cōceiue ye an vndoubted hope of ye kingdome of god nowe to be shewed forth, and that the euill shall no longer haue power to doe any care to the good. But the wieked sorte shal suffre endelesse tormentes: & the godly shal haue fruicion of ioyes eternall. If ye haue alreadie seen come to passe al yt euer hath hitherto bene foreshewed vnto you by the prophetes and by me, beleue ye wythoute all doubtes yt these thinges also which I haue foresaied vnto you shal semblably ensue and come to effecte. This woorde I auouche vnto you on warauntise: yt the tyme of man here in this worlde shal not passe awaie before ye these thinges euery one shal fortune. There is nothing more stable or more likely to endure, then is the skye and the yearth, and yet shall both the skye and the yearthe sooner vanishe awaie, then my woordes passe without taking due effecte.
Beeyng therfore adcertained that this dredfull tyme wyll come, prepaire your selfes agaynst the cummyng of thesame, that it come not vpon you soodaynly as ye lye sluggyng. And that shall ye easily dooe, yf ye shall beware that youre hertes bee not ouercharged with excesse of meates and with drounkennesse, and with the other pensife cares of this present lyfe: but rather so liue ye,For as a snare shall it come. &. as though the said daye would come within an houre, and bee as men not louyng anye thyng in this worlde, but beeyng with youre wholle hertes and myndes bent vnto thynges heauenly. So shall it come to passe, that the saied daye shall not vnawares take you ere it bee looked for. For vnto others, who dooe so lyue, as though the time that we speake of shoulde neuer come, the daye shall so come as a snare or a trappe sette by priuye stealth of some bodye liyng in a wait to take an other: and shal catche al creatures, as many as haue not their hertes and iyes lift vp to heauen, but dwelle vpō the face of ye yearth, where we haue no permanent abiding, but are in haste on our waye towardes thesame eternall dwellyng place.Watche ye therefore continually and praye. And suche persones certes whyle they are occupied about other matters, shall fele theimselfes taken, before that they shall foresee the snare. And to the entēt the lyke case may not chaunce vnto you, flee ye all sluggyshenesse, lye ye not styll slepyng in the sensuall pleasures or cares of this worlde, but kepe your selfe stil wakyng and watchyng in the earneste exercise of heauenly thynges: praiyng continually that God will vouchesalue to take you in the noumbre of theim, that maye escape these so great perils, and that ye maye stande vpright before the iudge that can not bee avoided, that is to wete, the soonne of man, who lyke as he doeth nowe with great fauour prouoke all people to repentaunce, so shall he at that tyme with greate seuerytye iudge both the quicke and the dead. Leate no man thynke hym sure enough by his owne aide. No creature shall bee hable to abide this iudgemente, onlesse he bee fensed aforehande with the fauour of God. But thesame fauour shall bee with none sauyng suche as dooe in the meane tyme with al possible zele and exercise, goe aboute to shewe theimselfes woorthye to haue it. For it shall at that tyme be ouer late for suche persones with pietious mone and lamentacion to call for his mercie, as dooe nowe in this worlde abuse his pacient forbearing.
And now whan the time of his death approched, Iesus did by exaumple of himself geue vs a lesson, that at suche tymes principally mē ought to apply godly studies & exercises, whan the laste daye of the lyfe draweth nyghe. For what the saied last day, of which Iesus had now foreshewed so many thinges, shalbee vnto the worlde: thesame thyng is the daye of his owne deathe vnto euerye bodye particularly. The Lorde therefore did in y• daye seasons ministre [...]eachyng to dooe good vnto those, of whom he know that he should be put to death: & as soone as night came he went thens into the mount of Oliuete, to the en [...]ent he might the more quietly geue himselfe to prayer, wherein he made [Page clxviii] vncessaunt intercession for the redemciō of the world, geuing a verai smal porcion of tyme to slepe. And as soone as the day br [...]ke again, the people woulde customably resorte vnto hym in the temple, to heare hym teachyng.
The .xxii. Chapter.
THe more that the people depended of the Lordes mouth and saiynges, so much the more and more incensed were the priestes, the scribes and the phariseis, beyng confederate with the headmen of the lay fee, to putte Iesus to death. And nowe dyd also the tyme drawe nere, in whyche it had bene tofore decreed, and was most expedyente that the same hoste should be killed in sacrifice for the redempcion of all mankynde. For vnto the conueighaunce of this determinacion, there was specially chosen oute and deputed a daye of the moste highe solemnitie of all others, emong the Iewes, whiche they call the feaste of swete br [...]ade, (because that as long as the dayes of thesame feaste lasted, it was to the Iewes a thyng agaynste all gods forbod to eate anye leauened breade,) & thesame daye was also called Phase, (whiche in the Syrians toungue is as muche to saye, as a passage, or passyng ouer, so named of a lambe of one yere olde, with whose bloude the highest partes of the postes were anoyncted, because the Aungell of the Lorde shoulde passe them ouer whan he should be a destruyer of all such as had not this marke on their doores.) And suche a daye was nothyng to the paye or to the mynde of the priestes and the scribes, who would muche li [...]ffer haue had his death closely handled and halfe stollen without any such high buisinesse or open a doe,And [...] priestes [...] scribes, [...]. and as lyke as myght bee to the common manier of doyng execucion vpon other common malefactours. But Iesus pleasure was to haue his death openly knowen to the worlde, and to bee solemnelye dooen, and in euerye behalfe to agree with the figures of the olde testamente, and with the holye saiynges of the prophetes. For this was yt holy lambe not knowyng anye spotte of synne, with whose fleashe the true Israelites are dayly refreashed throughout all the wholle worlde, vniuersall: with whose moste holy bloude we beeyng throughly clensed, haue beene conueighed from damnacion, and haue beene deliuered from the tyranny of synne, and goyng daylye ferther and ferther awaye from Egipt, we dooe make haste towardes thatsame heauenlye lande moste plenteouslye flowyng with all kynde of blisse, absteinyng in the meane tyme from the leauened breade, and liuyng in the simplicitie and sinceritie of the spirite euangelicall. So than suche a day was speciallye chosen of God to that same true sacrifice, where as it nothyng pleased the phariseis that it should so be. For he suffred death, not at the arbitrement or pleasure of the Iewes, but [Page] at the pleasure of his father and hymselfe, at suche tyme as he woulde, in suche place as he woulde, and in suche manier as he woulde hymselfe. For nothyng was there in this matter eyther doen vnaduisedly or els by casualtie. The malice of the Phariseis, almost euery other daie weorkyng death vnto the Lord, had no power before this tyme agaynste hym, because y• although they lacked no peruerse will, yet there was not anye power geuen theim from God to accomplishe the thyng whiche they had purposed. And yet neuerthelesse they doe in suche sorte conferre and miengle theyr counsailles together, as though they had been habie by their owne supportacion and power to bryng theyr wyll to effecte.For thei feared the people. For the malice of the phariseis and the priestes beeyng incensed manye wayes, ticled and itched to laye handes on Iesus, & to bring him to his death. But the feare of the people was a lette thereunto: whome they sawe broughte in loue and fauour towardes hym through shewyng many myracles and benefites, and to depende altogether of his mouthe. In which behalfe great peril there was, leste yf they had attempted to laye handes on him in presence of the multitude,than entred Satan into Iudas. he should by some sedicion sodaynly arisyng, be taken by force and violence out of their handes, and al theyr labour proue to a matter in vain, for asmuche as Iesus, whan he were once escaped their fyngers, woulde for the tyme to come see and prouide well enough for hymselfe. They dyd not all this whyle remembre, that he had so many times afore safe and sound without any harme at all escaped out of the handes of the furious rageing multitude. The daye also beeyng nothing fitte for the purpose of dooyng suche a thyng, was not all of the moste to theyr contentacion, aswell for the high solemnitie of the feaste selfe, as also for the greate resorte of people to thesame feaste. But yet a fitte occasion beeyng by an other meane offreed, whan they hoped for nothing lesse, and thesame occasion metyng euen iuste with theyr wieked wil, despeched the scruple of the festiuall daye. For Satan, who had tempted Iesus tofore by his veray owne selfe, persecutyng thesame Iesus yet stil by his ministers & instrumentes, hadde possessed the herte of Iudas Iscarioth, who was one of those twelue specially chosen out of all the rest, whom Iesus had tofore named Apostles. And as for this Iudas the onelye couetise of money whyche daylye came throughe his handes, perswaded hym to this furye, that of his own mocion he wente to the heade priestes and rewlers (for the priestes also aswell as other rewlers, had men of armes aboute theim, but not for anye suche purpose geuen theim) treactyng and commonyng with theim aboute the betraying of Iesus into theyr handes. For he knewe theim to be bu [...]sie in counsaile emong theimselfes aboute suche a matter. And no seruaunte there was a more meie man to betraye Iesus, then suche an one as in title and profession was moste familiar with hym, & in affeccion of herte an enemie. Iudas had no ill opinion of the Lorde, nor had euer receiued any displeasure at his hande, wherefore he shoulde haue cause to beare hym any malice or il wil.And they wer glad. But the pestilent corrupcion of auarice had hym faste by the stomake. The priestes, thei wer glad men, that they had suche a plaier come to play the first pageaunt of this plaie. The counsaile of Iudas lyked theim, agreemente was made for the price which he of a sue [...]tie required but euen veray slendre, because the case should be aunswerable to the prophecie. They promised him money, and he promysed theym his seruice the best yt he coulde do. In the meane time he sought an occasiō, whereby to delyuer Iesus vnto theym, whan he shoulde bee in some solitarye place [Page clxix] sequestred from cumpany (whiche was the thyng that they desired) to the entent no sedicion might arise through the fauourers of hym. And Iudas was well acquainted with all places where the lorde vsed to be solitary.
And nowe was the daye of swete breade come, the hyghest holy daye that the Iewes had, in whiche accordyng to the prescripcion of the lawe, the lābe was to bee slayne,Than came the daye of swetebread. whiche the Iewes call Phase, of passing ouer, (as I haue already sayd.) But the true Phase was the lord Iesꝰ that lambe most pure, than to bee slayne in sacrifice for redempcion of the worlde, accordyng to the eternall determinacion of his father. Therfore because Iesus would ye more diepely inprint in the hertes of his dysciples the memorie of his deathe, and woulde make it playne and open vnto them, that he suffered all these thinges bothe knowyng of it afore, and also willinglye: his mynde was so, that in the last supper that euer he had to make with them, he would by mystical tokens make among them a representacion of the thyng, which he should ye next day folowyng execute and accomplishe vpon the crosse, because he was not ignoraūt how greatly they would afterward be dismayed by his death. He therfore preuēteth the tyme, whyle their mindes wer not yet past taking of good counsayll and aduertisemente. The dooyng of this matter he commytted to two of his chiefly beloued Apostles, Peter and Iohn. Goe ye twaine (sayeth he) and prepare for all vs the paschal lambe, that we may eate it altogether. Thou hearest now in these wordes the beginnyng of the churche and the end of the Synagogue.where wilt thou that we prepare. Now forbecause Iesus, though he were the Lord & creatour of all thynges, yet hadde no house of his propre owne, nor of any certaintie to point vpon, the saied two disciples demaunded where his wyl and pleasure was to haue ye paschal supper made ready for him. So great straū gers forsooth and so vnacquainted were the disciples wt in the citie, that thei scarcely had any perfite knowlage of any house therin. For euen verye suche ought the true disciples of Christe to bee in this worlde. Than Iesus, to the entent he would shewe, that no part of all the thynges that wer foorthwith to folowe was to hym vnknowen, saied vnto them: Beholde as soone as ye shall bee entred into the citie, there shall a man come towardes you cariyng a pitcher full of water. Folowe thesame felowe euen to the house that he shall enter into. And there shal ye say to the good mā of the house: The master hath willed vs to say vnto thee in his behalfe, where is the parler, wherin I may eate the paschall lambe with my disciples?The Mayster saieth to thee. &c. The partie shal byanby know the title of maister, euen as an other did one day acknowlage thee calling of me, Lorde, at what time ye vntyed the Asses colte. This partie shall without any delaye, shewe you a great wyde parlour with a bourde already couered and all thynges prepared for a repast there to be taken in it: and there make ye the [Page] pascall lambe ready for me. Nowe consider me this point, o frēde Theophilus, an hoste of none acquaintaunce it is, that findeth Christe the parloure to suppe in: and a bearer of water is yt leder vnto the house where Christ kepeth the solemnitie of his pasche. For by meane of baptisme, and by the doctrine of gods woord, is the entering into the churche: the liuely water of gods word doeth clense, and the water also of the sacrament doeth clense. The good mā of the house hath no name expressed, because the churche of Christe is euerywhere, springyng first vp of derke and lowe beginnynges, but spreadyng it self ferther & ferther abrode frō day to day into the whole vniuersal world.And they went. &c. And because the beginnyng of all health and saluacion is faith, the discyples beleue the lord, and are obediently rewled by him. They departe into the citie, they fynde him that was carriyng the pitcher of water, they folowe thesame as he goeth before and leadeth the way. They declared to the good mā of the house suche message as they had been cōmaunded. He sheweth theim a great large dinyng parlour. For wyde & large it must nedes be which is able to receiue all the naciōs of the worlde. For the Iewes Synagogue is but a place of narow roume. And ferre frō earthly thinges must such people be sequestred, as are disposed to eate the meate celestiall. Here in this place than do the disciples prepare the supper, verily executyng the office of pastours.
And whan it was nowe supper tyme, Iesus came thyther, and sate downe to eate with his twelue specially chosen disciples, because the residue were not yet able to receiue the depe hiddē mistery, whiche his pleasure was that it should by meane of his Apostles be made common vnto such as were once already entred in the misticall rules and profession of the ghospell. Than as sone as meate and drynke was sette before theim on the table, the lord to the entent he might depely enprient in the mindes of his Apostles, that he would suffre the death of the crosse, not for any necessitie at all to himself warde, but onely for the loue of redemyng mankynde, sayed vnto theym: With great and earnest desire haue I desired to eat this pascal lābe with you before my death,Henceforth I wyll not eate of it any more. &c the time wherof I reioyce to be now come, because I thirst the redēpcion of man. For this woorde I assure you of, from this tyme forthward, I wyll not eate this pasche with you according to the litterall ordeinaunce and prescripcion of the lawe: but an other pasche of more perfeccion shal after the spirite bee accomplished in the kyngdome of god. This lambe here whiche is euery yere once solēnely killed of the Iewes, cōprised a figure of my death. Now is the true thyng self come in place, and the shadow shall ceasse: ye shal [Page clxx] from hensforth solemnise vnto me a ghostly and an effectuall passeouer, the eatyng whereof shall make you immortall.And he teke the cuppe & gaue thankes. So after that they had euery one tasted of the lambes fleashe, Iesus tooke the cuppe in his hande, and gaue thankes vnto his father: & than geuing the firste assaye of the cuppe, and holdyng it foorth vnto them, he sayed vnto his disciples: Take ye and deuide ye this emongst you. And take ye this for a true woorde of my mouth: I wyll not from hensforth drynke of the fruite of the vynetree for the necessitie of the fleashe, but the kyngdome of God shall immediately bee present. Euery one of these thynges whiche the lawe hath had outward and carnall, shall be spiritually shewed and ministred. And thus ferre is an ende of the figures of the lawe. Immediatly hereupon the lorde Iesus entendyng by a misticall figure or token to consecrate to his seruauntes a newe testament, tooke breade, and after thankes geuing to his father, he brake it with his owne handes, and deliuered it vnto the disciples, saying: This is my body, whiche is betrayed vnto death for you. My death shall not be doen any more then this once.This do in the remembraunce of me. For this onely one sacrifice of my death, is sufficient for the synnes of all ages and tymes, aswell paste as to come. But ye shall oftentymes renewe vnto yourselues the memory of my tendre loue towardes you, dooyng the lyke emong your selues, that ye nowe see doen of me. For this shal be an high and holy signe of a bande and league made betwene me and you. Than as soone as supper was doen, he tooke the cuppe also, and reachyng it foorth to them he sayed: This is the newe testament consecrated not with the bloud of a calfe or a goat, but with mine owne bloude, whiche is poured foorth for the redemyng and sauing of you: ye haue nowe the highest token and pledge that can be of myne entier loue towardes you.
And in dede there ought to bee a like loue in you towardes me agayne: but yet there is one here at the table emongest you, who will betraye me into the handes of them whiche seke me vnto death. Neither is all this doen by casualtie: but it is so prefixed by the determinacion of God,Woe vnto that mā by whom he is betrayed. it is so foreshewed by the prophetes, that the sonne of man should by suche a processe, redeme mankynde. Indede a good necessarie poynt of seruice it is, that he doeth herein towardes the vniuersal redempciō of man: but yet because he doeth it of a wicked minde, thesame thyng shall in conclusion turne to his damnacion, the whiche shal bee the instrumente of saluacion to others. The determinacion of god dooeth not drawe hym to this deiuelishe acte, but he is ledde thereunto of his owne inordinate couetise.And thei began to enquier emōg themselfes. &c. This saying of Iesus sore dismayed all theyr hertes, and caste them in a great passion: and they begon to aske and serche emong themselues who it shoulde be of whome Iesus had spoken. Not one of them knew hymself culpable in his conscience besydes Iudas Iscarioth onely: and yet durste not one of them truste his owne selfe in the matter. Notwithstandyng Iesus bewrayed not his betrayer, but oftentymes pricked his conscience, to thentent he shoulde emende. And he knewe well enough that Iudas would neuerthelesse continue stil in his madnesse, teachyng vs therewhyle to vse the moste fauoure possible towardes synners, forasmuche as we cannot be sure, whether thesame parties maye one daye come to themselues agayne or not.
Nowe because the Lorde Iesus had in the supper tyme made mencion of the kyngdome of god, there eftesones befell a contencion emong the disciples beyng yet weake, and hauyng yet still in some behalfe a smatche of the fleashe, which of them should after the lordes death haue the prima [...]ie and supremitie in the kyngdome of God.The kinges of nacions reigne ouer them. &c. For in holdyng forth the breade and the cup vnto thē, he semed to make them all eguall one with another, saying: deuide ye this emong you. But Iesus although he had at sondrie tymes afore also called them backe from suche affeccion, yet beyng now veray nere towardes his death, he repeateth thesame, and bea [...]eth it into theyr heades, saying: Doe not ye imagine any suche lyke thing in the kyngdom of heauen, as ye see in worldly kingdomes. It is a ferre other sorte of reygnyng: for it standeth by benefites and not by force of armes: it is kept and defended by spirituall fence, and not by violence: it is dilated and enlarged in circuite by perswasion of wordes, and not by forceable compulsion. For the prynces of this worlde doe exercise a lordelye power ouer suche people as they haue the gouernement and rewle of (for they doe not vse perswasion of woordes to make them loue honest wayes, but they feare them from euill doynges by terrour of punishemente:) and of their subiectes, they require to haue honour and reuerence doen vnto them, though they bee not worthie thereof. Yea and the nerer they drawe to the poynte of tyrannie, so muche the more obedience and subieccion dooe they require to haue of theyr commons: and all the whyle are they honoured of thesame people with titles and styles of estate and royaltee. They haue names and styles geuen them to be called prynces, fathers to theyr countrey, sauers and defendours, and consuls, because by theyr power they kepe theyr inferiours vnder subieccion. Of this sorte forsothe is the reygnyng of the heathen nacions. But emong you, whom I frame and breake to the kyngdome of the ghospell,But ye shal not so bee. there shall bee a ferre other trade. The greater that euerie one shalbe emong you, so muche the lesse shall take vnto hym of violent power, or of glorie. For he shall not haue an iye to oppresse or ouertrede his inferiours with the good giftes and qualities whiche he hath receyued of god, but how to dooe his inferiours good therby, and how to relieue them: neyther shall he take the laude and prayse vnto hymselfe, but refer thesame entierly vnto god. And yet I speake not this, as though there shal not be any ordre in this kyndome, but because that he whiche is chosen to the preeminence of beyng a guide vnto others towardes godlynesse, shall so greatly serue the commodities of all persones,But he that is greattest emōg you. &c. that he maie seme to be a minister and a seruaunt rather then an head. He shal make no sekyng ne suite for fauour: but his good herte and mynde beyng moste quicke and readie to doe good vnto all persones, shall deserue iustely to haue it. And as for his autoritie, his perfeccion of lyuyng shall mainteine it and not his proude disdeynefull looke, or stately porte and countenaunce.
And let it not greue truely to perfourme and shewe thesame humilitee emong yourselues, whiche I haue throughly shewed vnto you, whereas of my due right I might haue taken vnto me the state of Lordely power and dominion. For considre and pondre ye this in your myndes, whether of the twoo [Page clxxi] semeth the greatter man, he that serueth at the table, orels he that sitteth at ye table & is serued: doth not he that sitteth seme the greatter mā? Not for that whosoeuer sitteth doune,For whether is gretter. &c. is in dede the greatter man: but he rather which enterteineth others with makyng them a feaste, is euen for this very respect the greater of dignitie, because he dooeth good to many. And yet suche an one for courtesy and good maners sake whan the others whom he hath called to his feaste dooe sitte at the table, goeth about the house frō place to place careful and diligent to see that no persone lacke any thing in the feaste, and so the carefulnesse of hym alone prouideth for the satisfiyng and well beeyng of all the coumpanye. And haue not I vsed my self lyke suche an one among you? Haue not I in suche sort been conuersaunt among you, as though I wer the seruāt of you all, mynystryng to you of that that was myne owne, and takyng care my selfe alone for you all? How muche more ought ye to bee ferre from al tirannye and ambicion, which in condicion and state are all eguall one with an other, whiche ministre vnto others of my thynges, and not of your own, and whiche haue one maister egually indifferent vnto you all?But I a [...] among you &c. Ye haue receiued ye same high and holy caucion or token and pledge of euāgelical concorde, that with what entier loue I haue embraced you, with thesame loue ye shoulde embrace one another, among your selfes. And where reigneth ambicion, there cannot concorde bee at any sure staye. In the meane tyme honoure must bee willyngly deserued, but not vsurped or taken as a thyng of duetie and right. For the princes of this worlde, although they dooe their offyce rightlye, yet because thei require homage and fealtie of their subiectes therfore, they shal not haue any reward at all for it before god. But as for ye, puttyng away al care as touchyng your rewarde, leat your myndes be onely vpon your office and dutie, it shalbe mine office to prouide for you, as touchyng your dignitie. If ye shalbe true folowers of my humilitie, ye shall also be partakers of my glorie: if ye shalbe felowes with me in takyng suche part of affliccions as I do,Ye are they which haue abiden with me intemptacions. thē shall ye also haue suche part of immortalitie in heauen as I haue. And hitherto haue ye persisted & continued with me in mine affliccyons, by which affliccions it hath pleased my heauēly father to haue mine obediēce throughly tried and approued. Neither lownesse of degree, nor pouertie, not the trauailles of this life, not the obloquie of men, not the Phariseis laiyng await for you, not the threatenyng of men of power, hath disseuered you frō coumpaniyng and liuyng with me, wheras others haue fallen away frō me, wheras others haue not had the bold spirit to professe thēselfes disciples of mine. That yf ye shall still persist in thesame mynde that ye haue hitherto had, and shall not irke in the meane tyme to folowe my humilitie, to the end ye may the better profit all persones: I againe on my parte shall bryng to passe, that ye shall an other day bee partakers of the glorye of my kyngdome. For it hath so pleased my father, that this shalbee the waie to the kyngdome of heauen. And thesame haue I heretofore opened vnto you, & will doe again thorough my death.That ye maye eate and drynke at mytable. By meane of lowenesse my father shall exalte me to the glorye of a kyngdome: & by temporall affliccions, to ioyes euerlasting. And like as there is a kyngdome prepared for me of my father, because I in the meane whyle accordyng to his will, doe behaue and vse my selfe as a minister, and not as a Lorde: euen so will I, after that I am exalted to the dignitie of my kyngdome, prepare the feloweshyppe of the same kingdome for you that folowe [Page] my steppes, in suche wyse that ye, whiche haue not sought for honour here in this worlde,And [...]e [...]con sēates▪ &c. but haue behaued your selfes as ministers and seruauntes vnto all others, diligently dispensing the doctrine of the ghospell, shall sitte with me at my table in my kyngdome, not now as ministers, but as the honourable chyldren of god. And where ye are nowe for my sake reputed amōg ye Iewes for persones moste abiect: ye shal at that houre sitte as head men of dignitie vpon twelue thrones, iudgyng the twelue tribes of Israell. For at that day shall the vasenesse of suche people appere, as at this present seme to sitte on high benche in this world: & so shall your highnes, who seme at this daye to be the outcastes of the world. Thus muche did the lord Iesus speake vnder a figure, qualifiyng and tēperyng his wordes to the rawnesse of his disciples, whiche rawnesse be suffered for these causes to remaine a long season in them: partly because he would in vs the more effectually plucke out suche worldly affecciōs as the disciples wer at that time subiect vnto, & partly because we should learne with great pacience & fauour to suffre the weakenes & frailtie of other folkes, vntil they may growe to thinges of more perfeccion.
There was no more remaining but for hym to arme the mindes of his disciples against the tempeste euen than approchyng, and to roote out of theyr hertes the puttyng of their trust and confidence in themselfes. For the sodain stormes of affliccions dooeth to no persones so ouer geue an ouerthrow, then to suche as haue a confidence and boldenesse in their own strength. But suche persones as vtterlye mistrustyng theyr owne assurednesse, that is to say, all worldly aide and mainteinaunce of man, do wholly depend of goddes defēce and helpe: suche & none others are hable to stand sure against all the vproares & tumultuous businesses of this presēt worlde: So than tourned he his tale vnto Peter, to the entent he might by exaumple of Peter, trayne and correcte them all. For he knewe Peter to be of a more quicke and prest spirite thē the others, and to bee one that put very muche confidence in hymself, of a tendre good affeccion certes, but yet humain and worldly. For he had not yet receyued thatsame holy spirite of god,Behold, satan hath desired to [...]y [...]t you. being the bounteous geuer of al vertue. He therefore saied: Simon, Simon, beholde, Satan hath earnestlye desyred to haue you all, that he might winow and sifte you as they do wheate, of a purpose to blow you in soondre if he might. And he would so haue doen in dede, in case ye had been or should be leaft to your own frailtie: but I haue hartyly prayed my father for thee Peter, that although thy faith wil be somwhat waueryng, yet it maye not fail clene away. The first exaumple hereof it hath pleased hym to shewe vpon thee whiche trustest verye muche on thy selfe,And whan thou art cō uerted. &c to the end that beeyng come to thyselfe again after thy falle, thou maiest by exaumple of thy self confirme thy brethrē whā thei shal through the same frailtie bee fallen, to the end they may euery one of them vnderstande, that no man may possibly of his own strength bee an hable matche againste the malyce of Satan, onlesse he bee stayed with my aide and mainteinaunce. Peter whan [Page clxxii] he heard these wordes, trustyng yet still in his owne strengthe, aunswereth. Lorde, what fallyng a way from thee, or what conuersion doest thou tell me of?I am ready to goe with thee into prison. &c. Naie, thou shalt perceiue and fynde me a constant man in faith, and vnpossible to be ouercomed. And like as I haue not hitherto at any tyme forsaken thee, so will I not forsake thee at any tyme hereafter neither: insomuche that I am ready to put my self in extreme daūger of my life with thee, whether it be to go into prisō, yea or to death either. This saiyng of Peter procedyng truely out of a good & a plain menyng hert, but yet not euē throughly knowē vnto hīself:I tell thee Peter. &c. the lord immediatly repressed with this aūswer▪ what saiest thou Peter? Art thou he that wilt go into prison, & to death with me? Naye I tell thee another contrary tale aforehād. For it will so cum to passe, yt thou wylt thrise reneague me, & wilt sweare thou knowest me not, euē this presēt night before the cocke crowe twise: so great shal the storme of afflicciō be vpō thee.
After that he had plucked out of their hertes, the puttyng of their affiaunce and trust in themselfes: he eftsons beateth into their heades, the thynge that he had oftentimes to fore taught them, whiche was, that they should not defend theimselfes with worldely defence, against the violence of euil persōs, because that a minister of the heauenly doctrine of the gospel ought to be fre from the vile cares of this life:Whan I sēt you without wallet. &c. ne ought not with any other armour or weapon to bee appoynted against all the assaultes of the wicked sorte, then with the sweorde of the spirite, whiche is the woord of god. At what time I sent you (ꝙ he) for a proufe & assaie to preache among the Iewes howe the kyngedome of god approched,Lacked ye any thyng? and sent you so vnfurnished of all prouision, that ye had not so muche as purses aboute you to putte any money in, nor so muche as a poore scrippe to kepe any meate in against an other tyme of houngre, no nor yet shooes for sauyng of your fete: yet did ye want any thyng? Thei aunswered, that they had wanted nothyng.But now he that hath a wallet lette hym take it vp. &c. Than Iesus to the entente he would vtterly plucke vp by ye roote out of their stomakes all desire of auenging, beguileth them for a whyle with the deckenesse of his woordes: but he suffreth thē for this purpose to ren [...]e in a wrong opinion, because he would the more surely & the more effectually plucke out of their myndes al affeccion of auengyng any quarels. For he knew that they should be enkiendled to an earneste will of defendyng and reskewyng hym, whā they should see armed soldyers with such great stiere and ru [...]felyng to inuade and fall vpō their maister whō they very earnestly loued, though neuerthelesse it was as yet after the affeccionate sorte of humain loue and worldely. Whiche humaine affeccion & loue if he had not euidently chastised, we would haue thought it to bee lawfull to defende our selfes with weapon against the violence of wicked persons, and to putte away force with force. But nowe seeyng that Peter was shent beecause that he drewe his sweorde againste a deuelishe and hainous coumpany for his maisters cause, beyng a man most innocent▪ what cause may there than bee from hensfoorth, why a Christian bodye should put away wrong with [Page] wrong? And thus sayed the Lorde: At the first preachyng of the ghospell ye went light & vnfurnished of any prouision for your liuyng. But yet thorough my supportacion & sure defense ye wanted nothyng. And that was enough, whan there was no sore storme nere towardes you. But frō hēsforth ye must prepare your hertes to hardier matters. For ye more extreme & sore ye storme of persecuciō shalbe, so muche the lighter is it mete that ye be frō al yearthely lettes and encoumbraunces. Nowe is there a great battayl towardes, and ye shall haue nede of a sweord. Wherfore if any man percase hath a pouche or a scrippe, let hym take it vp, that he maye bye hym a sweorde. That in case he haue not these thynges the whiche in dede may bee cast away from you, and whiche ye haue lacked without any incommoditie vnto you: leat hym sell his coate and bye hym a sweord. It is nedeful for a bodye to come to this batail, very lyght of carryage, nor armed with any other thyng thē with a sweorde. The matier will sure come to extremes. For thei will not onely lay violēt hā des on me, but also it must nedes be perfourmed yt Esai long agon prophecied should become of me:Esay. iiii. Euen amōg the wycked was he reputed. And euen emong the wicked was he reputed. If it be a sore and a grieuous matter to be killed, how much sorer a thing is it to suffer such shamefull execucion and peines of death as all men speake eiuil of, yea and thesame to suffer emōg heinous malefactours? And yet this chaunce also is the soonne of man sure to haue. For now the tyme is euen at hād, that whatsoeuer hath been foresaid by the prophetes concernīg me, must be accō plished. The Apostles whereas thei vnderstode not the misterie of these saiynges, and deemed that the lorde had said it to put them in remembraunce to haue a sweorde in readinesse to putte of from theym some violence beyng toward,Lorde, beeholde, here are two sweordes. aunswered plainly without mening any fraud: Maister behold, there bee two sweordes here already: supposyng in very dede, that in any wise thei shoulde nede sweordes, but fearyng leste that two sweordes woulde not bee enough for that fight. They shewed their good hert and affeccion to fight for the Lordes sake, whom they knewe was hable enough of his own power to supply, if their defence and strength wanted any thyng, like as he had afore yt time multiplied the fiue loaues & two fishes to make thē suffice manye thousandes of people. In this so grosse an affecciō, did Iesus at that presēt leaue his disciples, to the entent (as I haue said) that their weakenes might be an instrucciō for vs vnto perfite pacience in suffering tribulacion. He therefore aunswered: It is enough. This did they take as a thyng so spokē, as though the first fray might bee borne of with the twoo sweordes, which thei had thē ready, whereas Christes menyng was of a ghostely fight against the worlde and the deiuill: in whiche fighte, the victory cūmeth of an herte beyng lightened and discharged from al earthly desires, and armed with the only sweord of heauenly doctrine. And the said victory consisteth in the vndefeasable scripture of the olde and newe testamente, so that a man maye vnderstande twoo sweordes, but thesame sweordes, deliuered foorth by one spirite.
And because men of armes whan they shall entre a fight, are woont against [Page clxxiii] a bickering with their enemy approchyng nere thē, to refreashe their bodies, and to plucke vp their hertes: the Lorde beyng mynded to shew vnto his seruauntes, what thyng it was that might moste principally strengthē them against suche ioynyng in battail whan it is toward: wēt foorth of Ierusalem, and accordyng to his accustomed vsage, wente to mounte Oliuete, his disciples accoumpanying hym. And whan they were cū to the priuie place where his woont was to praie, he said vnto them. To the entēt and purpose that ye may bee hable manfully to stande against the tempest that hangeth ouer you, watche ye, and pray ye, leste yf thesame come soodaynely vpon you as ye lye sluggyng and idle, it may take you in the trappe ere ye be aware, and so maye ouercome you. The Lorde whan he had thus muche spoken, withdrew hymself from their cumpany to the mountenaūce in maner of a stones cast, to pray solitarily for all creatures, like as he should afterward in his own sole persō suffre death for all creatures.
But lyke as his death did not profite idle persones, so must not his prayer neither be auaillable, but vnto suche as haue diligente and earnest mynde to pray for themselfes too.Father yf thou wilte. &c. And to geue vs a lesson that the herte is to bee submitted as often as we addresse to speake & talke with God: He praied his father on his knees bowed downe to the grounde, saying: Father if it bee thy will,Neuerthelesse not my will but thyne be fulfilled. remoue thissame cuppe away from me. I fele the humain nature which I haue taken, to abhorre from death: but in this behalfe leat the redempcion of man ouercome▪ and leat that bee doen, whiche thy wil beeyng vnmutable, hath determined, and not the thing whiche the weakenesse of this body doeth geue aduise or mocion vnto. Our Lorde knewe what the wyll of his father: was, and on his own party he couered to drīke the cuppe of death for the redempcion of the worlde, and he laied vpon hymself the affeccion of his body, and studied to prescribe vnto his seruauntes a fourme and trade of praiyng.And there appered vnto hym an angel from heauen cō forting him For this maner of praiyng were very fitte for a martir a litle before the time of his martyrdome: Thy wyll be dooen, and not myne. Whether thy wyll be to haue me liue or to dye. And this feareful tremblyng of our nature, Christe toke vpon himself, because he would take it away from his. But to the entēt he would teache vs that at suche tymes we should haue prest helpe readye at the lordes hand, whan we had wholly cōmitted our selfes to the wil of god, whether it be to lyfe or death, there appered vnto him an aungel doune from heauen strengthenyng him. As he was cast in great agonie & pangues for our behoufe, so was he for our behoufe cumforted and strengthened by ye aūgell.
After all this there toke him a certain extreme agonie and trouble of mynde, suche as for the moste parte is woont to chaunce vnto menne whan they haue death euen before their iyes, and behold it in their myndes. And this passion is cōmonly woont to be more grieuous thē very death self. Neither did Iesꝰ disdayne to take this tormente of mynde also for our cause, who refused not for our cause to hang on the crosse, teaching vs in the meane time, to what succours we ought to take our refuge,And hys sweat was lyke drops of bloud. as often as thatsame quaking feare shall take our infirmitie and cease vpon it. For liyng doune prostrate vpon ye groūd he praied yet more earnestly. Forsoth hereof depēdeth the whole hope of our victory. And verify to the entēt we should be the more stedfaste in time of suffering paine and torment: so great trouble of mind toke Christ, that droppes of bloude tricled doune to the earth from all his body ouer.
Assoone as he arose again from praiyng & stode vpright, he retourned vnto his disciples, and found them slepyng for sorowe and heauynesse. Thatsame was not any surfaict that had made them so heauye, but the weakenesse of nature: it was grieuous dolour of the mynde that had caused their slepe: but whoso will in suche a bataill goe awaie a conquerour, muste fighte agaynste this weakenesse, with the lustie strēgth of the spirite. Iesus therfore chideth his disciples, and eftsons calleth them vp to pray, saiyng: why dooe ye in so great daungier and ieopardy geue your selfes to slepe? Arise ye and praye, leste the tempest growing fast towardes, doe oppresse you and ouerwhelme you, euen as ye lye sluggyng: for the houre is euen now very nere at hande.
The Lorde Iesus had not yet ended these wordes, and euen nowe alreadye appered in sight a rable of vngracious souldiers, whom the priestes & Phariseis beeyng more vngracious then they, had purposely sente for to attache Iesus. And that honest mā Iudas, who had but euen a little before been a folower of Christe, and a companion with hym at his table, and nowe become the guyde of a deuelishe bande of souldiers, came afore them a good preatye waie betwene, but he had geuen them a token before (for so to doe is a thyng cōmōly vsed in warres) that to whōsoeuer he should geue a kisse, him should they well wete to be Iesus. And whan he had cum sumwhat nere vnto Iesus euē ready now to kysse him as he had been wont to do, the lord accordyng to his accustomed mildnesse, refused not ye traiters kisse neither, but yet eftsons pricked his conscience, to thētent that being moued at leastwise with so great pacience & fauour of the lord, he might haue amēded. Iudas (saieth he) arte thou a betraier of the sōne of man with a kisse?Iudas beetraiest thou the sonne of man with a kysse? Iudas by that word well vnderstode that his herte was not hidden frō God: He knewe the innocencye of the Lorde: he was so many tymes with suche myldenesse of the Lorde, as neuer the lyke was heard, so prouoked to chaunge from his wicked entente and purpose: euen a verye flinte stone myghte haue been suppled therewith, had not Satan altogether possessed his whole hert with the disease and corrupcion of couetise. And truely the deuelishnesse of Iudas was cause of dā nacion to hymselfe alone and no mo. But suche personnes as dooe nowe in these tymes with sēblable guile betray the veritie euāgelical vnto ye princes of this world, are causers of a more greuous cōfusion, & are worthy of greater punishement, then vnhappye Iudas ouerlate takyng repentaunce of hys facte, did execute vpon himselfe. Immediately vpon the kisse geuen, the company of the harnessed menne came rennyng vnto Iesus to laye handes vpon hym, and they were suche as for none other purpose had a mynde and wyl to knowe Iesus, but that they myght take hym. But happye are those folkes who labour to knowe the euangelcail woorde of God, of a purpose to be folowers of Iesus. Than the other disciples seyng suche violence to be attēpted [Page clxxiiii] & entended towardes their maister, loue ministred suche boldnesse of herte vnto theim, that they saied to the Lorde: Lorde wilte thou that we striekē with the sweorde?Lord shal we smyteth the sword [...] They had freashe in remembraunce, what the lorde had tofore saied vnto them of byinge of a sweord: but because they had seene in him perpetuall myldenesse neuer faillynge, they doubted whether he woulde suffre theim to occupie any sweordes.
But Peter, who loued the lorde more feruentely then the others, and who had aboue all the reste made a voluntarie promise of hardie and stoute actes, neuer taried for the Lordes answere, but stroke with the sweorde at one of the chief priestes seruauntes, whiche firste enterprised to laye hande on Iesus, as one that expressed or resembled the crueltie of his maister. But the mildnesse of the lorde moderatyng the stroke,And stroke of his right eare. Peter no more but cutte of the felowes right eare. Happie are those persones that euer they wer horne whose eare that hath hitherto herkened to the wicked priestes and to the carnal lawe, is cutte of: and beyng restored and set on agayn of Christe, doeth how herken to suche thynges as are materiall to euerlastyng saluacion. The eare cutte of was a wounde more subiect to the obloquie and ill speakyng of the people, than it was daungerous for the life or bodie: but yet neuerthelesse a wounde vncurable, because the gristle of the earepiece beyng once cut in twoo, cannot close ne growe together again. But Iesus to whome no wound is vncurable, after he had chidden Peter, for that contrarie to the euangelicall myldenesse, but remembryng styll the olde lawe,Suffre ye thus ferre, foorth. &c. he had begonne to fight with the sweorde, restored vnto Malchus his eare, and sette it on againe so that there appered no signe of any woūd that euer had been there. For the souldiers and seruauntes did least offence of all, whose mere folye serued the turne of the priestes, the Phariseis, and the Scribes malice. Peter should rather haue bestowed his fierce angre vpon thē, had it not so pleased God, that euangelicall victorie shoulde consiste in pacient suffreyng.
Than Iesus to declare that he willyngly suffred all thynges, turnyng hymselfe to the cumpaignye, whome the priestes and Scribes had sente, sayed vnto them: what chaunce is befallen, that ye now armed and weaponed with sweordes and clubbes, haue issued foorth of the citie by night, and do thus come rennyng hither as it were in fourme of open warre, to vanquyshe a common robber defendyng himselfe with the sworde and makyng resistence? Whereas I haue been dayly with you in the temple, readie to come to for euerie bodye that woulde,But this is euen youre verai houre the power of derknesse and a naked man, without any weapon, no creature layed any handes vpon me. Truely ye had than euen thesame wille that ye nowe haue: but his wylle was than a lette vnto you, whome no creature is hable to resiste. For the tyme in which I was determined to suffre, was not yet come. But this is your tyme, the night tyme: and this is the power of darkenesse permitted of God. The Lord Iesus immediately whā he had thus sayed, without makyng any strongleyng or resistence, willyngly offreed hymselfe to be bound with cordes. The coumpainye as soon as they had him fast, brought him [Page] into the house of Cayphas, who at that time was the chiefe head of the priestes, that is to saie, of the moste naughtiest porcion of all the whole people of the Iewes. Into the inner courte of this Caiphas palaice, had gathered thēselues together the conuocacion of the priestes, the Scribes, the phariseis, and the heade rewlers of the people, and also there hadde gathered into thesame place, the other multitude, whiche either of a feare or of affeccion, or of being deceiued with a wrong opinion, wer as instrumentes of the foresayd companies malice.
In the meane tyme the disciples beyng strieken with feare, had renne awaye one to one place and another to another place. But Peter, (who had nothyng prosperously played the man in his maisters behalfe in makyng a fraye with Malchus, but yet neuerthelesse had not vttrely putte awaye all hope that the matier should recouer and doe well enough) folowed after Iesus a good waye behynde. He also toke a good herte to hym, and aduentured in the derke to entre into the hall of the bishops palaice,Peter also sate downe emōg them: and to make one emong the presse of the other seruauntes, as a man vnknowē to any body there. And beyng a fyer made of coles in the myddes of the palaice courte, because the night time was colde, emōgst the other seruauntes sittyng by the fyer to warme them, Peter also sate emongst the moe, and warmed himselfe by the coles, whome whan a certayne wenche of the house had espied sitting in suche facion, that his face was euen full in the light of the fyer, beholdyng hym somewhat steadily, she knewe him by sight of olde, and because she would declare herself to be of her maisters sorte she cryed out by an by in the hearyng of al the other coumpaynye: yea and this felowe too was with him that is taken. This was not a thyng doen by casuall chaunce: but so it pleased the dispensacion of God, tho thentente the confidence whiche Peter had in hymselfe, might the better be caulmed and damped, who wheras he had tofore made suche a royall promise vnto the lord, that he would not shrynke to goe with hym euen to veray death too, did now at the worde of a peluishe[?] woman reneague his maister. For Petur being feared with this saying of a woman, aunswered desperately, as if his herte had been in his hele clene goen.And he denied him saiyng: womā I knowe him not. Thou womā I haue none acquaintaunce with him. And by that meanes did Peter for the first plounge escape. But within a whyle cōmeth the lyke daū gier agayn. For one of the seruauntes eftsons begonne to knowe hym metelye perfectly, and sayed vnto him: yea and thou too arte one of the nombre of them whose maister and Capitain we haue taken. Peter beyng eftsons by reason of these woordes as one halfe out of the worlde for feare, sayed. Thou man, I am none of them: and swore that he knewe not Iesus. Thus escaped he once more, by forswearyng hymselfe, And yet did it not all this whyle come in his mynde what the Lorde had tolde hym before, and what promyse hymselfe hadde made [Page clxxv] to the Lorde. All this while was Iesus in examinacion afore th [...] wicked counsaill, and was striekē with buffettes contrarie to the manier and ordre of iudgementes, or courtes of iustice, Peter beholdyng it a good waye of, and lookyng styll what ende the matier was lyke to haue. But muche about the space of an houre after, a certayne other felowe of the seruauntes, beeyng cousin to hym, whose eare Peter had strieken of, beholdyng Peter well knewe him, and saied: I promise you, this felowe also was with Iesus in the herbare. And whan he sayed it was not so, the other sayed morouer: The thing to be true that I saye, euen his veray owne toungue doeth declare. For he is one of Galile borne. There Peter beyng altogether cast in an extreme feare,And Peter sayed: man, I wote not what thou saiest. &c. begonne to sweare naie to the mattier, and to bidde the diuell take him, if he did so muche as vnderstād of what Iesus, of what herbare, or of what felowes of Galilee it was, that the seruaunt spake. So ferre had he vttrely forgotten hymselfe, who should afterwarde be one of the chiefe of the congregacion. In the meane season whyle Peter reneagueth, while he sweareth naie, while he curseth himselfe, while he geueth hymselfe bodye and soule to the deuill, the cocke crewe the seconde time, whiche was the token that the Lorde had geuen hym: and yet did he not thereby neither come to himselfe agayne.
Neither was he lyke to haue made any ende of straying out of the righte waye, had not the Lorde through the middes of the wicked coumpaynye there,And the lord turned backe and loked vpon Peter. turned his iyes vpon Peter, and had earnestly beheld hym. Peter beyng touched with the lokyng of his maister vpon hym, remembred the wordes whiche the lorde had a litle before sayed vnto hym: Before the cocke crowe twise this night, thou shalt thrise reneague and deny me: and beyng sodaynlye touched with earnest sorowe, he conueyed hymsefe foorth of the doores, and wepte bitterly. What thing Peter did, thesame would the other disciples also haue doen if lyke necessitie had come in vre: But in the only person of Peter it pleased Iesus to teache all others, that no man truste in himselfe, ne that no man miengle or associate hymselfe in the compayny of euyll persones: It was nighte. Loue was weaxed stone cold in hym: He was warmyng hymselfe by the fyer of wicked folkes, he was sittyng in coumpayny emongest a deiuilishe sorte, in the house of Cayphas the bishop, whereas hymselfe should afterwarde be a bishop, but muche vnlyke to Cayphas. But there in bishop Cayphas house what vngracious dedes of mischiefe is there that are not doen? There was a conspiracie made for the death of Iesus, by the priestes, the phariseis, the Scribes, and the elders of the people. From thence were sent foorth harnessed men agaynste him: there is he bounde: there is he scourged: there hath he his face couered: there is he skorned: there is he accused. There doeth Peter committe periurie: there doeth he accurse hymselfe: a great and grieuous crime vnlesse frailtie excused it. For Peter offended not of a prepensed malice as Iudas had doen, but through heauinesse of herte wherwith he was astouned. For he hadde not come thither of a purpose to reneague Iesus, but onely that he might behold thende of the iudgemente, whereas he was not yet sufficientlye confirmed to die with Christ. For the tyme was not yet come. Therfore how many soeuer haue fallen into any grieuous crime, leat them praye the lorde Iesus that he wyll vouchesafe to turne his iyes vpon them: and than shall they strayghtwayes acknowlage in themselfes from what state, into what ease they are fallen.
[Page]Let them withdrawe themselues from vngracious coumpayny, and leat them washe awaye theyr fault with teres, testifying their herte to be conuerted and chaunged.
In the meane season was all thatsame nighte passed ouer and spente in mockes and scornes against Iesus. For the felowes that had apprehended Iesus scorned hym, geuyng hym bothe reprochefull wordes and strokes therto. And because they had heard saye that the people had him in reuerence as a prophete, they blyndefolde his iyes, and so buffeted hym on the face, saying: Arede now and tell by the spirite of prophecie, what man hath geuen the any blowes. With many other wordes of mockage and reproche dyd that wicked company continue rayling on Iesus the fountaine of all glory, so that none of vs ought to take greuously to be reuiled or rayled at for the worde of the ghospell, or to suffer affliccion and euill turnes at the handes of suche persones, as serue the myndes of vnreligious byshops, as doe thynges to fulfyll the appetite of cloked Phariseis, as doe thynges to satisfie the fansie of folyshe prynces.
Now assone as the fayre daylyght was once come, the chiefe of the priestes, the Scribes, and the head rulers of the people, pretending now to sit and kepe courte in due fourme of iudgemente, assemble together to a great noumbre. And when they had summoned Iesus personally to appeare in theyr courte, they demaunded many questions of hym, hunting for one poynte or other out of his wordes, whiche they might there openly laye to his charge. The crime wherewith to charge hym is but euen than in sekyng, whan they be alreadye set in iudgemente, and his death beeyng determinately appoynted vpon, they looke about and deuise by what title or coloure some cause of death maye be layed vnto hym.Arte thou very christ? tell vs. Whereupon thus speake they vnto hym: If thou be thatsame Christe whome accordyng to the godly sayinges of the prophetes we looke for, tell it vs playnly. But Iesus knowyng them to moue suche questions not of any purpose to learne the trueth, but to hunt for some matier of false accusacion agaynst hym, thus made answere vnto them: If I shall tell you what I am, ye wyll not geue credite vnto me: and in case I shoulde question with you by the testimonies of the scriptures,If I tell you, ye wyl not beleue. what maner of mā it was promised that Messias should be, and whether thesame tokens doe iustely agree in my person, ye wyll not aunswere accordyng to your consciences, as men that haue not anye earnest desyre to learne that is true, nor yet to teache it. Neyther wyll ye vpon any suche cause or consideracion acquite and discharge me, if I shall declare myne innocencie vnto you. For ye doe not by youre opposyng and examining [Page clxxvi] me, meane eyther vpō knowlage of the trueth to discharge me if I be innocent, or to condēne me beyng found guiltie, (as in lawfull iudgementes is commonly vfed to bee doen) but for this entent that the thyng which ye haue determined to doe, ye maye seme to doe by some tytle and colour of iustice. Therfore wyll not I tell you the thyng whiche though ye knowe, yet ye wyll not knowe: but an other thing will I tell you, whiche ye shall one daye fynde to be true. The sonne of man, who at this present moment by reason of the weakenesse of his humayne nature,Hereafter shall the sonne of mā sit. &c. and of his humilitie, is not agnised and knowlaged of you beyng proud and hault mynded men, shall in tyme to come be aboue earth on hye, syttyng on the right hande of Gods Maiestie. These wordes did Iesus speake, to thentent that forasmuche as they had more mynde and wyll to putte Iesus to death because he was in fourme of humilitie, by whome they mighte haue been saued, then to enbrace hym: they should haue knowledge that they should an other daye see hym a iudge & a punisher of theyr vngodlynesse, whō being a salueour promised and so many hūdred yeres loked for, they would not now acknowlage. Suche a worde semed vnto them all a meete and sufficient occasion to laye some false accusacion agaynste him, in case he woulde no more but openly take vpon hym that he was the sonne of god. Whereupon they saye: Why than arte thou thatsame sonne of God,Arte thou then the sōne of god? of whome the foretellynges of the prophetes doe make mencion? To this question doeth Iesus in suche wise tempre his aunswere, that he neither woulde deny hymself to be that he was, nor geue vnto them any occasion or matter falsely to laye to his charge, nor yet as touchyng hymselfe shewe any spyce or poynte of arrogancie. For the Lorde had more minde eche where by his actes and dedes to declare his diuine nature of godhead that was in him,Ye saye I am. then in woordes to professe it, or take it vpon him. He therfore in this wyse shaped his aunswere: Ye saye that I am: after an hū ble and lowly sorte geuing a by knowlage, that the thing whiche they demaunded in manier & fourme of a question, as a thyng doubtful, might with as fewe wordes as they vsed, by only alteryng the manier of pronunciacion, be spoken in a playne affirmacion that so it was. But they iudgeing thissame to be a cause sufficient enough wherefore to accuse hym of blasphemy, (then the which crime there was none other emong the Iewes more worthie death) sayed: Why doe we yet styl require witnes?What node we any ferther wytnes? we oure owne selues haue hearde a manifeste blasphemie out of his mouth. Upō this verdite did all the whole coumpainy quickely agree, as men that had afore decreed by any title (whatsoeuer it were) to put Iesus to death.
The .xxiii. Chapter.
WHan they had found out a cause (as to theimselues appered) fit enough to put hym to death: it remayned that they might remoue also the enuie and displeasure of his death from themselues, and laye it on others. Wherupon they thought it best to shift him ouer from themselues into Pilate the lieutenauntes handes, to bee arayned before him, to the entent he might seme to had been putte to death, not by the Iewes but by the Gentiles.
Wherefore all the counsayle with the multitude also whom they had drawē to the partakyng of theyr wicked dede, aryse vp altogether and bring Iesus to Pilate the Lorde president and lieutenaunte of Iewry. For he, though he were no Iewe hymself, yet was an head officer there vnder the Emperour. And here first of all the Iewes doe deliuer to the Gentiles and alienate from themselues theyr Messias beyng sent of God to them. The Gentiles receiue him and wurship him whan he was commended and betaken to them. The Lorde was already condemned by a foreiudgement in the counsaile of the Iewes, with whō, any pretense or coloure were it neuer so slendre did suffise, as with mē that with rageyng madnesse thirsted the death of the innocent. But because at the benche of a Pagane and heathē iudge, there was more equitie in ministryng of iustice, then in the courte of the Iewes, it was necessarye to haue forged witnesses, whiche shoulde laye many and great crymes to his charge:We founde this felowe peruertyng the people. &c. who alone of all creatures was clere from all crime. The beginnyng of theyr accusacion was of this sorte. We founde and tooke this felowe with the manier, as he was subuertyng our nacion. For he forbade yt any tribute should bee payed to the Emperour: and in all his talke he hath auouched himselfe to be Messias the king. These two crimes they thought they had gaily well deuised, and that thesame crimes should excedyng greatly moue the mynde of the Lorde deputie, for that aswel the one as the other of them, comprised a spice of high treasō against Cesar. So naughtily do these moste shamelesse craftie forgers of lyes assaulte the veritie euangelicall. For what can bee deuised more shamelesse then suche lyes as these? Iesus afore that tyme, whan a piece of coyne was shewed vnto hym, had made aunswere in this manier. Geue and pay ye vnto Cesar, such thinges as belong vnto Cesar, and to god, such thinges as belong vnto god. And to be made a kyng, whereas it had afore been willyngly offreed hym by the Iewes of their owne mocion, he woulde none of it, but fled and ranne away from them to auoydeit. And as for beyng the Messias he had also in veray factes & dedes afore that tyme declared hymselfe to bee thesame. Wherfore, if he had affirmed and auouched hymselfe to be the Messias, yet ought not they to haue laid that [Page clxxvii] matier to his charge as a cryme, except they had first openly proued that suche thinges as the Prophetes had foresayed concernyng Messias did not agree ne serue to be spoken of hym. The hope that they had to put him to a foile and an ouerthrowe, was in the greate noumbre of suche a multitude beeyng conspyred together agaynste hym, and in that Iesus whom they had accused, was altogether destitute and fredeles, and finally the iudge being as they supposed a man of no godlines at all. Pilate, although he was a wurshipper of idolles, yet beeyng a man of muche more equitie and conscience then the priestes of the Iewes, wynked at the fyrste artycle of the accusacion, whiche concerned, that tribute ought not to be payed vnto Ceasar, and made as though he herd it not: partely because he smelled and well apperceyued that it was but a forged matter, and partely beecause it was no newe thyng for that poynte to bee reasoned and disputed of amonge the Iewes, for so muche as all the whole secte of the Phariseis, thought that a people peculiarly and specially chosen, and dedicated vnto God, ought not to pay any tribute to heathen nacions. But of the artycle concernyng to bee a kyng,And Pilate opposed him saying: Art thou ye king of ye Iewes [...] he questioned with Iesus, in whom he sawe no spyece ne lykelyhode of any worldly reignyng or of beeyng a kyng: he was but one sole persone, his apparell, his countenaunce, all the behaueour of his body, shewed all tokens of humilitie and symplenesse. Wherfore the president, whan he had hearde the accusers, tooke him aparte and asked hym whether he were the kyng of Iewes. Than Iesus aunswered: so thou sayest. For the lord did euermore so moderate his aunsweres, that bothe he myghte approue his innocencie, and yet not laboure to escape from condemnacion and iudgemente, forasmuche as he was determined to dye. He was the kyng of Iewes, and that poynte it was not congruente for hym to saye naye vnto: but an other kynde of reigne and kyngdome it was that he went about to recouer to hymselfe and his father. After the diuine nature of his Godhead he was the kyng of al thynges, of whiche diuine nature Pilate suspected ne thought no suche thynge at all in hym: and as touchyng the reygne and kyngdome euangelicall, the sayd Pilate had no vnderstandyng, forasmuche as he was a man ignoraunte of the lawe and of the Prophetes, sauyng that he had hearde, that there was looked for of the Iewes, one Messias their kyng whatsoeuer he was, he coulde not tell whom: the whiche rumour he beeyng a man nothyng at all supersticious, passed not muche vpon. Therefore althoughe he vnderstoode not the aunswere of Iesus, yet beeyng not ignoraunte of the Iewes malyce, and gatheryng the sobrenesse and humilitie of Iesus euen by his veraye countenaunce: he came forth to the byshops of the Iewes and the multitude being there gathered in a clouster together.Than saied Pilate. &c. I fynde no fault in him I haue (sayed he) examined this partie of suche faultes as haue been laied to his charge, and I fynde none offence in hym. But they as men knowyng in theyr owne consciēces what and how they had doen: where thei wer not able with euident profes to conuince him, and to get the ouerhande of hym, they set out the throte, and made an opē outcry against hym, linking together crimes vpon crimes, and lies vpō lies as thicke as could be. Nay ferther more (say they) a sedicious felowe he is, he thoroughly moueth and perswadeth the people all Iewrye ouer with his doctrine, beginnyng at Galilee and so all the waye euen tyll he was come to this verye citye. This same forsooth is the speciall cryme and faulte that is alledged and laied against euangelical veritie, that it maketh cōmocions and sediciōs in the people, whan it is the deuelish sort [Page] of men that insourgeth and reyseth garboyle agaynst the veritie, whiche they deadly hate and cannot abyde. Suche tumultuous garboyle is not of right to bee imputed to the true preachers of the ghospell, but to the vncurable malice of such persones as haue more desire to haue the holsom trueth vttrely oppressed and ouerwhelmed, then to laye aparte the disease of their malicious hertes. For none otherwise dooeth the doctrine of the ghospel trouble the people, but as a medicine of physycke dooeth grutche or stiere the body. For excepte there bee fyrste a stieryng and a roumbleyng in the body, it muste nedes wholly peryshe altogether.
This accusacion forasmuche as it moued Pylate but a litle or nothynge, for he sawe that the wholle mattier was dooen by a conspyracie of the chiefe rewlers and certayne others of the people, which were consenters and helpers forewarde to the malyce of thesame head men to saye as they sayed, he was veraye desyrous and earneste to remoue both the priesoner and also his accusers, to the examinacion and trial of an other iudge, to the end that in case he might not bee hable to delyuer Iesus, yet at leastwise himselfe, for hys parte, might be ridde and despeched of the cause. He quickely tooke an occasion of thys one lytell woorde, Galilee, of the whiche countrey Herode was Tetrarche or prynce. He therfore demaunded whether Iesus was one of Galilee, it was aunswered that he was a Galilean, because emongst the common people he was belieued to bee a Nazarite,He sent hym to Herode. &c. for he had been brought vp there in hys childehoode and had afterwarde led moste parte of hys yeres there. Therfore as soone as Pylate perceyued▪ that to sitte in iudgement vpon the priesoner did belonge vnto Herode, he shiefted hym ouer to Herode, who at that tyme (as it chaunced) was at Hierusalem,Whan Herode sawe Iesus, he was excedyng glad. howbeit al this whole matter too was wrought and doē by the dispensacion of the wisedome and ordeinaunce of God, to thend that the Lorde Iesus might bryng wyth hym a testimonie of hys innocencie from all the benches, and courtes of iustice there: and that the malice of the byshops, Scribes, and chiefe headmen might bee the better manifested vnto the worlde. Herode, whan he sawe that Iesus was brought vnto hym, was glad of that syght. For the man had of long tyme been wyth chylde to haue a syghte of Iesus, of whome he had hearde so many thynges. And he verayly trusted that it woulde nowe come to passe,Than he questioned with hym. that Iesus woulde before hys face shewe some myracle, suche as he had heard veray many to had been wroughte in other places by hym. Wherfore he questioned with Iesus of many thynges, as one desierous to geat out many thynges out of Iesus: not to the ende hymselfe myghte bee made the better man therby, but to satisfie hys owne curious fansye that he had to knowe thynges. For none other thynges it were that he enquyred of Iesus, but suche as he woulde haue asked of some Magian, (that is to saye) some cunnyng man that had a syght in the priuities of Phylosophy, and in the [Page clxxviii] mysticall conclusions of nature: but Iesus, who was not come to serue the fāsie & lust of a wicked prince, but to procure health vnto al creatures, made him none aunswer at all,But he aunswered him nothyng. teachyng vs in the meane season, that sometyme the woorde of god is not to bee vttered whan it is euident that the persones are vnworthy & vnmete to heare it. But the bishops all this whyle, and the scrybes folow their matter earnestly and call vpon it, and dooe eagrely lay to his charge afore Herode, as mē very fore fearing that Iesꝰ, who was thā arrained, mighte by some meanes escape. But yet Herode although he wer a wicked king, yet was he nothing at al moued with these accusacions, as one that well apperceiued all that euer was dooen or entended, to had arisen and proceded of enuie. But thinking it sufficient to despise hym of whom he was despised, he clothed Iesus in the way of mockage in a white garmente (for that was than the guise and maner of goyng of kynges and Emperoures) and so sent him backe again to Pilate.And Herode with his mē of warre despised hī. &c This reproche had the lord taken at Herodes handes beyng a prince of a grosse witte and brayne, and of his armed garde, beeyng lyke men, like maister, accordyng to the prouerbe. For among men of suche a sort, a felowe that can goe or daunce on a rope, orels one that hath the feate to playe a iuggelyng cast, shall sooner haue praise and thanke, thē a syncere preacher of the ghospell. For suche persones haue no mynde ne wyll, but eyther to haue pleasure and delectacion shewed theym, orels to learne suche thinges as maie serue to the maintenaunce of their tyranny. Yet not withstā ding in the meane time, Herodes ciuilitie dyd condemne the wickednes of the Byshops and the Scribes, and did quitte Iesus also, seeyng he condemned hym not to death beyng accused afore him, and making no aunswer to the offēces which wer layed to his charge. It was in the meane time a thing highly to the contentaciō of Herode, that Pilate shewed hym so muche honour as to sende Iesus vnto him to haue a sight of: Whereupon from that time forewardes, amitie and frēdship grewe betwene Herode and Pilate, wheras before there had been variaunce betwene thē. But a wicked and vngodly frendship it is, that is made by the iniurie of the trueth euangelicall.
Whan Pilate sawe that [...]he prisoner was sent backe again from Herode, and that his purpose had not come to suche effecte as he had assayed to bring it, he begoon of a iudge to become a spokesman for Iesus: and callyng together the bishops, the Scribes, the chiefe men, and the commons that came at [Page] theyr tayles: he spake after this sorte to them. Ye haue here of youre owne myndes brought this man before me, as one that withdraweth your people from the obedience of the Emperour and of your lawes, and I here in youre presence haue dooen what I can to boulte out the truethe of him with examinyng and askyng dyuerse questions of hym: neyther dooe I fynde hym culpable in any of these crimes which ye accuse him of. The selfsame thing hath come to passe with Herode the whiche can iudge better in these mattiers then I, forasmuche as he is a man skilled in your lawes. In consideracion wherof also I did put ouer this mater to be iudged and tried in his courte, who if he had founde him guiltie, would not haue let him escape. Now because he hath not founde in hym anye offence woorthie of deathe, he beeyng contented with a light punishment, hath no more but geuen the man a mocke, as one veraylye [...]ui [...]ing him from all daungier of death. Wherefore it is best, that we also folowe the equitie of Herode. I wil chastice the manne with some lesser punishment then death, and so lette him goe. This did the lorde presidente, trusting that the furious rage of the Iewes would asswage whan they had seene Iesus put to so many reproches, and so scourged. Whan Pylate coulde doe no good thys way neyther, but sawe the madnesse of the Iewes to be the more sette on fyer therby: he deuised also an other caste howe to deliuer Iesus. It was a custome euery yere once emongest the Iewes, that the lorde President (because of theyr highe solemnitie of that feastfull daye, whiche was than at hande) should leat goe by his pardon and releasse vnto the Iewes one of their offendours, whom they would aske. Therfore the president preuenting their askyng, putte it to their choise whether of the twoo they would haue pardoned and realeassed vnto theim,Awaye with hym, & deliuer vs Barrabas. &c. Iesus, or els Barabas. This Barabas was a greate robber, and a notable felowe by reason of his mischeuous dedes, in that he had stiered vp a sedicion in the citie, and had slain one of the tounsemē and had for that offence beene caste into prieson. And because the lieutenaunte right well knewe him to be a felow, whom al the whole citie hated, he trusted that it would haue come to passe, that they would sooner haue suffred Iesus to bee lette goe, who had doen muche good to manye people, then this manne which was a distourber of the publike peace & tranquillitie: But the bishops and theyr adherentes were in suche a rage that they desired to haue Barabas releassed vnto theim, and Iesus to be hanged vpon the crosse, the which kynd of deathe, like as it was moste grieuous because of the long peine, so was it accoumpted also moste shamefull at that tyme. So ferfurthe dyd the Iewes leaue no kynd of cruelnesse vnministred to Iesus. But it pleased the wisedom of God, that Iesus the fountayne and autour of all glory, should be had in so great contempte, that a sedicious murdreer should bee preferred before him, because we should not dispaire yf we at any tyme for the name and doctrine of Christe, be despised of suche as loue this worlde. Whan Pylate perceyued yt he coulde doe no good this way neither, he moued them yet once againe prouyng yf he coulde by any meanes mytigate theyr stomakes and deliuer Iesus beeyng innocent.But they cryed, saying: Crucifie hī Crucifie hym. But they beyng eftsones the more stiered to wrath, sing this furious song▪ Crucifie hym, Crucifie hym. Yet did not Pilate so geue place to their clamour and crying neyther: but attempted the thirde tyme to pacifye them, saying I am a iudge, I haue no title at all agaynste innocentes neyther can I putte a manne to death in whome I can fynde no cryme death worthie. [Page clxxix] And what hath this man committed or offended why he should dye?I fynde i [...] [...] I haue streightly examined him, and no cause can I fynde in him to be punyshed with death. If there bee any small offence, I wil thus muche doe for your mindes sakes: I will punishe him, & geue him a sharpe rebuke, and so let him goe. But they frowardly still made a striuyng agaynste this equitie of the iudge, not with prouffes,And they cryed with loud voices &c. that he myghte bee crucified. but with furious & mad outcries, requiring that Iesꝰ might be crucified, and Barrabas leat goe. And whan the president had assayed all possible wayes and meanes, and perceiued that they cryed out styll more and more, he called for water to washe his handes, and testifiyng the innocēcy of Iesus, and condemnyng the frowarde maliciousnesse of the Iewes, he gaue sentence of death against Iesus, not after his owne mynde, but after the wilfull arbitrement of the Iewes, who would nedes haue Iesus put to death, beeyng the autour of life and health, and releassed vnto them Barrabas a sedicious murderer, whom they preferred before Iesus. And as for Iesus, he deliuered vnto them to doe suche execucion vpon hym, as themselfes would.
After that they had vsed all kynd of opprobriousnes and villany against him, to satisfie their hatered, they clothed him again with his owne garmentes, to the entente he should the better be knowen of the people, and broughte hym forth towardes the place of execucion, bearing his own crosse himselfe as the maner there was. And as they were goyng thitherward they met by chaunce with one Simon a man of Cyrene as he was cūmyng from his ferme. And vpon him, whether he would or would not, they layed the Lordes crosse, to the entent that Iesus might goe before, and he beare his crosse after him: not to the entent to spare Iesus, or to shewe him any fauour: but that they might with the more spedie dispeche accomplishe the thyng that they went aboute. But in the meane tyme by goddes prouidēce there was a figure procured of the churche to bee afterwardes gathered of the Gentiles, which did willingly enbrace the crosse of Iesus, and folowed the steppes of his fete. There folowed Iesus also a great multitude of the people, both menne and women, which while the priestes & Scribes reioysed,Ye daughters of Ierusalē wepe not for me but wepe for yourselfes. did on their partes make much wailing and lamentacion for the death of the innocēt. For nothing els it was that they beyng poore folkes and men of peace could doe against the wycked conspiracie of the great mē. But Iesus, who would not haue his death to be a thyng of lamentacion, but of glory: neyther would haue it to be bewayled, but wurshypped, (as the whiche he tooke vpon him willingly for the redēpcion of all the whole worlde) willed them to refraine their vncomely lamentyng, although it proceded and came of a godly affeccion. Ye daughters of Ierusalem (saieth he) bewaile not me, but bewail your owne cause and your childrens, for the death of an innocent is not to be lamēted, but the confusion [Page] of thē is to be lamented, who for theyr hainous wicked actes shall both here be punished with pieteous plagues & affliccions: and afterward also be adiudged to peines euerlasting. For so miserable distresse and extremitie doeth there hang ouer this region: that men shall call those wemen happie, whiche neuer bare any childrē, and the wombes happie which neuer brought furth fruite, & the pappes happie which neuer gaue sucke. For ye natural kindenesse of the mothers is more grieued with their childrēs troubles, thē with their owne. Now they reioyce as though they had doen some noble great act: but than, whā the time of goddes vengeaūce shall come, there shal so great feare of mischifes which be at hand, come in theyr mindes, that they shal say to the mountaines, ouerwhelme vs: & to the hilles, couer vs: for if they do this in a grene tree, what shall be doen in a dry and withered tree? By this derke sentence the Lord did testifie his imcomparable innocencie, that he alone of all mē was not corrupt with any rottōnesse of vice or of inordinate desires: but altogether flourishing & continually budding with al kind of vertues. That if theyr malice did shewe suche exaūple of cruelnesse against a mā altogether faultlesse: what punishemēt ought they to haue which being wholly corrupted with naughty affecciōs, could by no meanes be brought to any honestie?
With this pompe did our prince & king goe furth towardes his triumphe. There were also led to execucion with him two other offendours whiche were condemned with him, but not for thesame matter. And this thyng was also a matter procured by the Iewes to the entente they might bryng him in the more slaundre and infamy emong the commē people, in that he was matched with suche companions.And there were twoo ill dooers led wt hym to be slaine. There was also pieked out therunto a place, which by reason of continuall execucion of offendours, was a place of slaū dreous name, and of mortal bloud spilling, named of the thing selfe, Golgotha, because it was white with the skulles & bones of folkes that had been there put to death. In such a place thā was Iesus crucified in ye middes betwixt two theues as though he had been as diepe in as they, and partaker of theyr offence, forasmuch, as he was partaker of theyr punishmēt. But whatsoeuer thyng the malice of the Iewes could deuise to the shame and reproche of the Lord Iesus, al that did he turne to his owne glory and to our health. For he that beyng innocent doeth of his owne will submitte hymselfe to saue men, vnto the more worldly shame he humbleth hymselfe, somuch the more glory doeth he deserue both afore God and afore man also. Thus did it please the wisedom of God, to thende he might by this so notable an exaumple, plucke downe our pryde which desire to haue laude and commendacion of men, yea for our euill dedes too. Nowe Iesus beeyng on heighth, and lifted vp into that watch tower or beakō place out of the which he would call all thynges home vnto himselfe, willing to shewe a moste perfecte exaumple of pacience incomparable, whereas beeyng innocente, and one that had so many wayes doen good, he had so many harmes & peines, so many kindes of open worldly shame, so many mockes & skornes ministred vnto him, where also hanging [Page clxxx] on the crosse (which thyng doeth make euen veray mourdreers to bee pietied) they gaue him suche bittur woordes of reuilyng, as it were more grieuous for a manne to abyde, then to suffre death, yet is he so ferre from auengeyng hymselfe, and so ferre from railyng on them agayne, that he prayed his father for thesame persons at whose handes he was vngoodly and shamefully handled: Father (sayeth he) forgeue them, for they knowe not what they doe. Thissame verayly was that holy prayer of our bishop on the aultare of the crosse, offreyng vp once for euer in sacrifice the paschall lambe for the redempcion and health of the whole worlde. Neither was his prayer without condigne effecte. For many of thesame persons, whiche through ignoraunce were doers in nailyng the Lorde on the crosse, whan they afterwarde knew the trueth by meane of the Apostles preachyng, professed the name of hym that had been crucified. Howbeit the malice of the Phariseis also was not altogether without ignoraunce: but that was suche grosse ignoraunce, as dooeth not deliuer ne discharge them from offence. For they might haue lacked that ignoraunce and errour, if inordinate affeccions and desires, whiche they were led by as bondseruaūtes, had not letted them. But euen emong these some there were, which did of a lyke mynde or zele persecute the Lord, as Paul dyd persecute the churche of God. Here yf thou consyder (moste ientill Theophilus) the moste perfite innocencie of Iesus, the moste great goodnesse of thesame Iesus, towardes all creatures, the moste high vertues of his minde, in which beyond comparisō he excelled al others: and agayne on the contrary parte, if thou sette before thyne iyes and beholde, the hatred, the railyng the reproches, the guiles, the traines, the accusacions, and the kynde of death that the wiekednesse of the Iewes put him vnto: and shouldest heare hym vpon the veray crosse in the middes of their reuilyng woordes praying his father not to take vengeaunce, but to forgeue the weorkers and doers of so hainous a dede: shall not suche an one seme vnto thee to be a veray shamelesse persone, whiche professing hymselfe a disciple of Christe, will goe aboute to bee auenged of a synner, seeyng he is a synner hymselfe, yea although he haue with a great iniurie and displeasure been occasioned and prouoked therunto? Than how ferre do suche persones vnnaturally swerue from this exaumple of Christe, as for a lyght woord of reproche will drawe theyr sweordes, ready to thrust it in theyr neighbours herte? howe ferre also from this exaumple of Christe are suche persons as not digestyng a tauntyng woorde any thing stubbernely or proudely spoken against them, do shake whole cities, whole kyngdomes, with pestilente blouddie warres, and enforce whole nacions to the wilful effusion and spilling of one an others bloud? But let not vs once moue our iyes from this exaumple: let vs beholde and folowe our king Christe, subdueyng vpon the crosse all the power of the tyranne Satan, and vanquishing all the puissaunce of this worlde, and triumphing of all powers as many as auaunce themselfes agaynste the trueth of the ghospell, whiche trueth it behoueth not any otherwyse to gette the victory, ne any otherwise to triumphe, then vnder the standarde of her owne prince which is Christ. Let vs beholde our bishop Christe with an effectuall sacrifice pourgeyng and puttyng awaye the sinnes of all the worlde, of all nacions and of all times both past and to come, and suffreing punishment in his owne body for all menne, so that the thyng whiche he freely offreeth vnto vs, we will with sincere fayth receiue and accepte, as menne acknowlagyng our vnrighteousenesse and enbracing [Page] his vnspeakeable goodnesse towardes vs. Whither doest thou turne thy face awaye thou vnhappie and miserable sinner? Our Lord crieth, father forgeue them, and thou being fallen in despayre of thy selfe, doest thou either addresse to hang thy selfe as Iudas did, or els art thou an heaper of sinnes vpon sinnes? There is no cause why thou shouldest from hencefurth feare the power of Satan: Christe hath gotten the victory of hym: and to thy behoufe hath he gotten the victory. From on high vpon the tree of the crosse, where he maye bee sene of all nacions, he louingly biddeth us come vnto hym. The three angles or armes of the crosse doe a ferre of cal louingly aswell vnto Asia, and Europe, as also to Afrike: and biddeth them come to the partaking of euerlasting helth. Iesus ferthermore hanged naked vpon the crosse, because he would not haue any thyng of this worldes, forasmuche as he was in executyng an heauenly sacrifice: teachyng vs by a veray right exaumple of a true matier in dede, howe pure affeccions, and howe clere from the desire of all worldly thynges, euangelicall bishops ought to haue. In the meane tyme the souldiers that crucified hym (as though he should not haue rysen agayne) castyng lottes, did parte and deuide the lordes clothes emongst themselues.And they parted his raymente. &c. For this was in manier of a rewarde for theyr wicked seruice. It was Iesus will and pleasure, that this beyng as a spoyle taken from hym, should remayne with the souldiers: but with vs, beyng professours of his name, he would no poynte of any carnalitie of his to remayne, to thentent we should now loue him in spirite. So euen at this present daye also his clothes be with vs, lyke as he dooeth dayelye hang vpon the crosse to vs and for our behoufe. For all thynges of his, are ours: but thesame must be according to the spirite. In this wise therfore the priestes, the Scribes, the Phariseis, and the chiefe of the people together with the souldiers whiche had doen the execucion of crucifying Iesus, dooe skorne hym hanging on the crosse as one beyng brought to confusion, and as a man destitute of all hope, castyng hym in the teeth that wheras the reporte had goen that he had holpen many an one with his miracles, he was now not hable to saue himself. He hath saued others (say they) now leat him be a salueour to himselfe,He saued other men, lette hym saue hymselfe. &c. at leaste wise in case he be thatsame Christe, that he hath bosted hymselfe to be, and in case he be thatsame derely beloued and chosen sonne of God, whome he hath in his talke auouched that he is. Suche woordes as these, did the chiefe rewlers caste out against him in hearing of the people, that was wont to wondre at the myracles of Christe, to thentent they might turne the myndes of the sayed people awaye from hym. Yea and ferthermore they do by theyr woordes drowne and vtterly wype away from hym all his autoritie euery whit of it, prouing and (as it wer) cōuincing by the matier self and case as it stoode, that he was neyther the Messias, neyther the sonne of God, whom he had openly taken vpon himselfe to be, excepte he would come downe from the crosse. But the healthe and safegarde of the worlde did not consiste in cummyng downe: but in his continuyng and throughly enduryng to the ende. And thesame enduryng to the ende was of more weight and force with Iesus, then the opprobrious and reuilyng wordes of the chiefe headmen.
But the souldiers, a grosse kynde of men, and partly ignoraunt of the Iewishe religion, and partly despisers of it, skorned Iesus because it was reported that he had chalenged to be kyng ouer the Iewes: moued therto doubtelesse by the exaumple of the chiefe of the Iewes nacion. And thesame souldiers reachyng vp vineagre vnto hym in the waye of mockage, sayed: If thou be that same kyng of the Iewes, shewe thy power quickely and deliuer thy selfe from this daungier. But Iesus in all the premisses shewed a moste perfecte exaumple of myldnesse and paciēce, holding his peace at al their opprobrious wordes. There was also a superscripcion or poisee written on the top of the crosse directly ouer his head, in Greke, in Latine, and Hebrewe letters, that it mighte the better be reade of all nacions.And a sup [...] scripcion was writt [...] ouer hym. This is the kyng of the Iewes. And this also was veraily thought and belieued to haue been doen for a mocke. And yet was not all this enough neyther. The one of the malefactours that hanged hard by Iesus side, rayled against hym from the crosse that he hanged on, saying: If thou be thatsame Christe the salueour of the worlde, nowe saue thy selfe and vs also. But the other these hangyng likewyse on his crosse, consyderyng the meruaylous great mekenesse of Iesus, blamed and rebuked his felow whiche suffred the same peynes of hangyng that hymselfe dyd (because they had both cō mitted one offence,) saying: Thou, if thou haue in thee no reuerence towardes men, ne no shame of the world, at leastwyse thou oughtest to feare god, for speakyng suche opprobrious woordes vpon one that muste here dye,But the other aūswered, and rebuked hym saying. &c. especially seeyng that thyselfe doest suffre thesame punishement. Euen thatsame one thyng alone ought to haue staighed and bridled thee from raylyng, although he were an eguall offender with vs. Nowe a great diuersitie there is betwene his case and ours. We suffre punishement for our offences, he dyeth an innocente, and double inhumanitie it is, to rayle both vpon one that must dye, and also vpon an innocent. This testimonie did the these on the crosse geue vnto Iesus, that his innocencie might on euery syde be testified. And thesame these immediately turnyng hymselfe to Iesus, sayed: Lord remembre me whan thou comest to thy kyngdome. A meruailous fayth of this thefe, which whan he sawe Iesus hangyng on the crosse, and at the poynte of dying, himselfe also assured to dye on thesame place,And Iesus saied: to daye shalt thou bee wt me in paradise. yet asked health of Iesus as of a kyng. Nowe Iesus who was both dumme and deafe at all reuilyng woordes, is not deafe nor dumme to a manne askyng helpe with assured fayth and trust in hym. I make thee sure of this (sayeth Christe) this present daye shalt thou be with me in paradise: boubtlesse promising hym to haue rest and refreashyng immediately as soone as this punishement that he was than suffreyng, were ouer past. Howe happie a thyng it is to be euermore ioyned with Christe, who in al places and times saueth mē, yf euangelicall fayth bee present.
And nowe it was well nigh the sixte houre of the daye, that is to saye, euen muche aboute noonetyde (for so doe the Iewes rekon:) from this houre of noonetyde, at whiche tyme of the daye the sunne is woonte to bee moste hotte and to shyne moste brightest of all: there came soodaynly a great derkenesse ouer all thatsame countrey aboute Hierusalem, and so continued till the nynth houre, that is to saye, till three of the clocke afternoone. For the sunne detesting and abhorryng suche great iniquitie of men, did hyde his face at suche time as he should be put to death, who was the light of the worlde. The yearth also dyd quake, stones brake a soondre, and euery parte of nature trembled at so horrible a dede of crueltie. Ferthermore the vaile of the temple, whiche parted the inner holy place (whiche they called Sanctum sanctorum) from the other parte of the temple, rented quite a soondre in twoe partes, no manne stieryng it, shewyng openly that the shadowes and ceremonies of the Iewes, should nowe ceasse, after that this sacrifice was once accomplished, whiche alone was sufficient to pourge and clense the sinnes of all tymes both past and to come. But Iesus, whan he had with a loude crye sayed: Father, I commende my spirite into thy handes: yelded vppe the ghoste. So that it myght bee euidente to all men, that he dyd not fainte as others are wonte to doe, the strength of theyr bodies by litle & litle consuming awaye, but that byanby after a strong stretche or crye, and after woordes distinctely pronounced, he willingly, (as ye woulde saye,Whan the Centurion sawe. &c. the glorified God. &c.) and of his owne accorde gaue vp the ghoste. This thyng dyd the Centurion well apperceiue and marke, who purposely stode hard by the crosse, that no man should take them downe alyue from the tree. And of this man also had Iesus a testimonie of his innocencie, for he glorified God, that he had shewed so great power in him, and sayed: Uerayly this man was righteous: openly condemning the vnrighteousnesse of the Iewes. For whosoeuer pronounceth hym an innocent that is condemned, maketh hym an offendour that hath condemned thesame. All the other coumpanie of them, who (as the common guise is) had come to see the execucion (& in dede a great many moe then would els haue come, partely the fauour, and partely the hatred of Iesus, had drawen thither) whan they had seen the thynges whiche had fortuned, returned home knockyng theyr brestes, partely for sorowe that a man so innocente and a doer of suche good dedes had been so vngodly intreated: and partely for feare of the stroke and vengeaunce of God, whiche they knowing themselfes culpable in theyr owne conscience, did of the straunge tokens that they had seen, mistrust and deme to hang ouer them. For thesame manne whome in his lyfe tyme they had seen of lowe and poore degree, and a mā none other lyke but to be contemned: thesame doe they see euen at his dying houre, a manne of great power, insomuche that all the elementes of this worlde were shaken and disordred [...]ut of theyr course. Here eftsones, o Theophilus, marke thou one other po [...] that there was at all tymes more grace founde in the Gentiles, then in the Iewes, who tooke vnto them the laude of deuocion towardes God, and of holy conuersacion aboue all others. The Centurion glorifieth God: the Iewes doe [Page clxxxii] no more but feare his stroke,And all his acquaintaunce and ye weomen that folowed hym frō Galile &c. being made afearde with thynges of woondre, whereas with so many benefites they could not possibly be wonne. Ferthermore they that were of Iesus kynred, or familiare with him in his life time, stode a ferre of beholding what was doen, and durst not for feare come nerer. Emongst these were also the wemen, which, for desire and good will to minister thynges necessarie to him & to his disciples, had folowed him from Galile, as witnesses and beholders of those thynges which were doen. And thesame beyng nowe destitute of all hope, dyd nothyng els but mourne and make lamentacion for hym.
It beeyng therfore by many euident tokens assuredly well to be seen and knowen, that the lorde was vndoubtedly dead, leste any man myght fynde some poynte of cauillacion, eyther that he was not a veray naturall manne in dede, orels that he was not veraily dead: behold, there cometh in a man of his owne free offre, by whom the lordes buriall myght be executed and accomplished, which buriall Iesus pleasure was should be clenly and honourable. His life had been milde and lowe without bearing any part, his death had been a thyng of muche effecte, his buriall was magnificent, and his resurreccion glorious. So than euen at the veray houre, euen as God would, cometh in willingly of his owne free offre, a certain mā named Ioseph, borne in Aramathia a citie of Iewry, a good man and a iust, and one of the noumbre of them that loked for the kingdom of God. This mā, although he were one of the chiefe men of that nacion (for he was a noble senatour & a rewler) yet had he neuer consented to the coūsayle and dedes of the priestes, the scribes, and the head mē of the people, although for feare of their power which hated Iesus, he durst not openly professe or acknowlage the good will and zele of his herte towardes Iesus. For as yet they had not geuen vnto them boldenesse, by the holy ghost, that all thynges despised, they might haue the power openly to professe the name of Iesus. The other disciples therfore being drieuen away for feare, only Ioseph together wt Nicodemus, dareth take in hande the office of burying the Lorde: whether it were because the fauour of menne towardes them that be good, doeth after the death of thesame encreace more & more: orels because the saied Ioseph iudged ye enuy of the Iewes against Iesus to be now saciate with his death. Wherfore he cometh vnto Pilate to whom he was a man well knowē by reasō of his nobilitie, & asked of him ye body of Iesus. But Pilate would not geue it him before he had perfect knowlage by the Centuriō that he was throughly dead. Than Ioseph tokē the body, and after it was taken downe from the crosse▪ and enbaumed all ouer with swete odoriferous sauours, he wounde it vp in a fyne shete, hauing in the meane time no hope at all of his resurreccion, of the whiche Iesus had briefly in fewe woordes, geuen knowlage but a litle afore vnto his disciples: but in suche wyse had he doen it, that they thesame [Page] [...] [Page clxxxi] [...] [Page] [...] [Page clxxxii] [...] [Page] disciples better remembred it, then beleued it. And because they had an opinion that Iesus was a good man, and putte to death without a cause: they thoughte to honour the remembraunce of him with a magnificente buiriall. Wherupon they laied the corpse in a toumbe which stoode in a garden platte therby, hewē out of a whole piece of rocketstone euē as it grew, in the whiche there had been neuer any body buryed before: These thinges, wheras at that present they semed to bee dooen by mere chaunce: were yet altogether dooen by the prouidence and ordeynaunce of God, that the Iewes might not quarel or make any cauillacions, that the toumbe hauing an hole made in it, the body had been taken a way or chaunged.
Whan these thinges were in doyng, it was the day of preparacion, that is to saye, the eane of that high Sabboth: and it was called with them, parasceue, because that vpon that day they prepared al thinges which were necessary the to solemne kepyng of the Sabboth daye, that shoulde bee on the morowe, to the entent they might not bee compelled by doyng of any bodily labour, to breake the reste of the Sabboth daye. Now the women whiche had a farre of loked vpō Iesus on the crosse, folowed him to his buirial, because they would not be ignoraunt where the body of Iesus was layed, and in what place, or with what maner of orderyng it was layed: to the ende that they might knowe it whan they should come to it again. These thynges beeyng diligently vieued and marked, thei returne home again and prepared spices, odours, and oyntementes, wherewith they myght afterward dresse the bodye of the Lorde, although it had been nowe already soso, as it myght be, anoynted ouer with myrthe by Nicodemus. But the Godly deuocion of the women minded to put some other more precious thyng to the lordes corpse. But the lorde therefore had before suffered an allabastre of precious oyntemente to bee powred vpon hym, beecause he woulde nottary for these womens swete oyntementes now at this tyme, whose deuoute diligence neuerthelesse auayled to confirme the belefe of his resurreccion. For whan they seke hym as dead to bee anoynted and spyced, they haue due knowelage that he is alyue. Nowe after the sunne sette of thesame day vntill the eauenyng of the nexte day folowyng, they had rested accordyng to the prescripcion of the lawe, because it was not standyng with Goddes precepte that they shoulde doe any bodily labour on the Sabboth daie. Than after the sunne was sette, they finished that they had begoonne before in preparyng of the oyntementes and spices. It the selfsame tyme also the Lorde kepte his Sabboth, restyng in his graue, after that he had before on the sayd day of preparacion executed and accomplished the woorke of our redempcion: because we should vnderstande that mankynde was restored by thesame manne, by whom it had been created. He finished the makyng of the worlde on the sixte daye, and on the seuenth day he rested from his worke: thesame lorde finished the redempcion of the world on the sixt daie (which is the parasceue day:) & rested in the graue. He rested from working (as touchyng his humain body) vntill the eight day [Page clxxxiii] dyd shyne, the which eight daye the Iewes knowe not, but the Christians doe wurshippe. The eight daye is the daye of i [...]mortalitie: in the which, reste and werinesse, weorke and idlenesse shall not by course enterchaungeably the one succede the other, but they shalbe in euerlastynge gladnesse: neyther shall the daye folowe the night and the night the daye agayne by course, but continuall and euerlastyng light shall shine to the iyes of the godly.
The .xxiiii. Chapter.
THat the selie weomen rested from doyng any weorke, was a thynge geuen to the solemnitie of the Sabbothe. But assoone as it was lawfull to returne agayne to workynge, the diligence of the weomen bestowed the tyme in watchyng after sunnesette aboute a deuoute piece of woorke, but yet a woorke that as than neded not. For on the daye, that was first & nexte of all folowyng after the Sabbothe, that is to saye, on the eight daye, whan all the Sabbothe daye was fully ended, euen veray erely in the firste breake of daye; they make haste vnto the graue, carrying with them the spieces and swete sauours whiche they hadde purposely prepaired, certes, to bestowe this same as the laste poynte of honour that euer they shoulde shewe vnto hym beeyng now dead, whom they had tendrely loued whyle he was aliue, wheras yet neuerthelesse,And they found the stone rolled away from the sepulchre. they had no truste nor hope that euer he shoulde aryse agayne to life. Now was the mouth of the sepulchre stopped and shut fast vp with a mightie big stone, suche an one as might vneath be remoued awaye of a good many of men. There was also a seale set theron, and that was a thyng prouided and doen by the Phariseis and the Scribes, leste some felowe mighte priuely haue stolen awaye the dead body, and so sprede abrode an vntrue rumoure that he was arisen to life agayne, in that he coulde nowhere be found. There were kepers moreouer set there of the Lorde lieutenauntes men. Then the weomen whyle they carefully looke round about how the stone might be rolled asyde, they see it soodainlye remoued awaye,And thei went in. and a way to come to the sepulchre lying wyde open for them. They tooke hertes to them to entre in, deuocion and loue towardes God had geuen them boldenesse euen weomen as they were.
Whan they were entred in, they fynde not the bodie of the Lorde Iesus there. Whan this matier had soore dismayed them, and in manier killed theyr veraye hertes, because that whan the stone was remoued they had conceyued a veraye good hope: and yet on the other syde againe they wer in a great meruayle, how it was possible that the graue should bee emptie, whiche they hadde but euen [Page] byanby afore seen shutte and seal [...]d vp: soodaynly there stande harde by them twoe Aungels in fourme and lykenesse of twoe young menne, with gladsome and frendely countenaunce,Twoe men stode by thē in shynyng garmentes &c. and theyr garmentes glitteryng in maner of clere brightnesse or lightning. Thissame veray lightnesse and sight of the Aungels had been an open semblaunt of the triumph of an arysing agayne to lyfe. And whan the weomen beeyng throughly afrayed with this straunge syght, cast their countenaunce, and iyes downe vpon the grounde, and durst not loke streight vpon the maiestie of the visiō, being a thing aboue the reache of mans nature: the sayed Aungels with mylde and amiable speakyng vnto them doe ease and recoumforte the hertes of them beeyng astouned with that soodayne feare. O ye weomen (saye the Aungels) why doe ye seke hym in the graues of the dead, which is a liuesman? In dede here was he layed whan he was dead: but nowe forasmuche as he is reuiued agayne, he is not in graue, where the dead doe reste, but he is arysen agayne from death to life, and walketh a liuesman emong the lyuing. He had by his owne woordes foreshewed that dye he should: he had foreshewed the tyme & also the kynde of his death: but thesame had also foreshewed, that he would on the third day returne to lyfe againe. Ye belieue hym to bee dead, because ye sawe it: belieue ye also that he is arysen againe to life.Remembre howe he spake vnto you. &c. For he will not in this pointe deceyue you, whiche on the other parte tolde you trueth. Hath sorowe and trouble of mynde made you to forget all thynges that he tolde you of aforehande? Lette it come to your remembraunce againe howe that of all these thynges whiche haue nowe been dooen, he leafte not any one poynte vnspoken of or vntolde aforehande whan he was yet in Galile. For he tolde you afore, that it was so decreed by the wysedome and ordeynaunce of his father, that for the redempcion of mankynde the sonne of man should be deliuered into the handes of synners, and that he should bee accused, should be beaten, and should be setfurth to receyue al kyndes of mocking & skorning, and finally that beyng hoighced vp vpon the crosse, he should be put to death: but yet that he thesame man should on the thirde daye, returne to lyfe agayne. Call ye the tyme well vnto your knowlage. He was taken downe from the crosse well towardes the euentyde of the preparacion daye, and layed here in thissame graue: that daye is rekoned for the firste daye from his death. All the whole Sabboth day he rested in his sepulchre: Nowe is this the dayspring of the third day, which third day, himselfe arising together with thesame, hath willed to be gladsome and prosperous to all the whole worlde. After these woordes spoken, the Aungels vanished awaye from theyr sight.
Than the wemen through the Aungels bringyng them in remembraunce, doe call to memorie the Lorde Iesus woordes, by the whiche he had tolde aforehand vnto his disciples, aswell his death as also his resurreccion. Whervpon leauyng the monumente, they make hast to the eleuen Apostles, and the other disciples, who for feare of the Iewes lay in secrete places here some and [Page clxxxiiii] there some gathered together, and had euen themselues too, forgottē in maner all thinges that Iesus had tolde them, and wer now in manier in despayre: and to them doe the weomen bryng newes what they had seen and what they had heard of the Aungels. The first weoman Eue, beeyng deceyued by the serpent, allured her housebande Adam to doe amysse: these deuoute weomen beeyng taught by the Aungels, doe moue and exhort men to promptenesse of beleuing.
Therfore because the weomen kynde shoulde not euermore without any ende continue in slaunder and oblique for death that had issued out of them into men:And their woords semed vnto them feigned things. the moste gladsome tidinges of lyfe restored agayne, doethe therehence procede, from whence the occasion of death hath first issued. Now the weomen whiche brought the fyrst newes of the premisses vnto the Apostles, were Marie Magdalene the systur of Lazarus, Ioanna the wyfe of Chusa Herodes agent and factour, Mary the mother of Iames the younger, whiche was also called the systur of Mary the Lordes mother, and many other weomen whiche in coumpany of these were woont to goe with Iesus where euer he wente. But for the vncredible mat [...]er that they brought newes of, the weomen beyng estemed to bee vessels sumwhat fraile, founde no suche regarde as to bee credyted emong the Apostles, whom the Lorde for suche consideracion suffred to bee the slacker to beleue, that the assured trueth of hys resurreccion myghte by the moe euidente proufes and tokens bee confy [...]med. Therfore what the sayed weomen reported of soodayne seeyng of the aungels, of the stone in a momente remoued from the mouth of the sepulchre, semed to the Apostles and disciples to bee some poynte of dotage suche as reigneth in weomen,Than arose Peter. because that thys sexe of woman kynde (hauyng the conceipte of their imaginacion somewhat infected and corrupte through the weakenesse of reason and of good iudgemente in them) doe many times belieue themselfes to see that thei see not, and heare yt they heare not. And although they did not belieue it to be a mattier of trueth, that the weomen reported, yet dyd theyr earnest affirmyng of it, and standynge therin, thus muche auayle, that Peter arysyng from the place where he sate, ran furth to the monument: and puttyng hys head in, and lokyng afore hym, he fyndeth not the body, but the pieces of linnen in whiche the body of Iesus had been wound vp, he seeth liyng there aside in a place by themselfes. And yet not so neyther dyd he belieue that the Lorde was arisen agayne from death to lyfe: (so diepe forgetfulnesse had there taken hym, of the thynges which Iesus had sayed) but awaye he went from the sepulchre meruaylyng with himselfe what had befallen,And departed w [...] ̄dreyng in himselfe. &c. and doubtyng whether any body had taken awaye the bodye out of the monument, and castyng many soondry thynges in his minde, by whom, or of what entent and purpose thatsame poynte had been dooen, that the body taken awaye, he sawe the linen pieces leafte behynde, as thynges laysurely taken of from the body, whiche could not without some buisinesse haue been plucked of: and for that he sawe thesame linen pieces not cast aboute at auenture here one and there one, but handesomely layed vp in theyr place and ordre, the kerchefe wherwith the head and face of Iesus had been couered, beyng layed by it selfe aparte from the rest.
And so it befell, that euen the veray same daye, twoo of his disciples, vnto whom the newes had tofore been reported of the sepulchre of Iesꝰ, how it was found voyde without the body in it,Two of them went that same daye to a toūe called Emaus. (although there had no credence been geuē to theyr wordes) the sayed two disciples leauyng the citie of Hierusalem wente vnto a towne called Emaus. This Emaus is distaunte from Hierusalem the mountenaunce of thre score furlonges (of whiche eight goe to a myle, so that it was from Hierusalem to Emaus, seuen myles and one halfe myle after that rekonyng.) And in theyr goyng on the waye they talked together of many sondrie matiers, as men commonly vse to doe, namely whan any sorowe or pensifenesse is in theyr hertes. For they were men greatly dismaied and caste in heauinesse with the Lordes death, and were euen nowe in a manier at the veraye poynte of desperacion, and had cast awaye all hope. But as for theyr talkyng was altogether about Iesus, and about all the thynges whiche they had seen, and whiche they had heard in these latter dayes aforegoyng.While thei commoned together. &c. For they hadde borne a great loue towardes hym, as one that was a notable man and full of beneficiall goodnesse. And albeit that same gaye royall hope of restoryng the kyngdom of Israel was out of theyr mindes, almoste cleane forgotten: yet had they a delite with mutuall talking the one with the other, to renewe the memorie of hym euen dead as he was. For theyr myndes beyng altogether vnquiete and troubled, a certayn kynde of slumbre (as ye would saye) had creped vpon them, so that (as it were in a slepe) they beare a loue towardes hym, whom they could not forget. At last as they were diuising and tellyng betwene themselues many thynges of Iesus, and talkyng many matiers of him to and fro, the one to the other: behold he was euen personallye presente there with them that they talked of. For Iesus who tofore had promised that he would bee in the myddes betwene them, wheresoeuer he should fynde any two persones talking together of hym, did at that tyme euen after the corporall presence of his body also, shew the thing whiche in spirite he neuer ceasseth to doe.But theyr iyes were holden. So that he ioyned himselfe in coumpanye with them as a waifaryng manne, and offred hymselfe to kepe them company on the waye, but it was in a likenesse to them vnknowen: not that he had any other body then the verai same whiche he had before his death, but for that (because it pleased Iesus so to haue it,) theyr iye sight had such an impediment, that they could not knowe him, though they sawe hym corporally. Happie is that coumpanye and blyssed of Goddes hande, as often as twoo persons haue none other talke, ne make none other serchyng out but of Iesus. Happie are they that euer they were borne, to whome Iesus vouchesalueth to ioyne hymselfe as a mate or a coumpanion. And as the Lorde Iesus hath [Page clxxxv] a good fansie to bee presente with suche as talke of hym: so doeth Satan reioyce to bee present emong them which vse suche communicacions together emong them, as may corrupt honest behaueour, as for exaumple, of leacherie, of falsehood, of auengeyng, of pryde, of gaynes, and lu [...]re, of the slaūdre of the neighbour. But for because these two men dyd so burne in the loue of Iesus,What maner of communicaciōs are these yt ye haue one to an other? &c. that by reason of humaine frailtie they doubted of his promisses, the Lorde for a litle season deceyuyng theyr iyesyght sercheth out what opnion they had of him: not for that any thing was to him vnknowen, but because he would remedie their vnbeliefe, for the better cōfirming of our feith. He therfore sayeth: what talke is all thissame that ye two haue betwene you, on the waye as ye goe, your countenaunce and moode shewyng all the whyle a sorowe and heauinesse of herte? For euen this thyng also doeth commonly asswage sorowe, yf we may fortune to haue any body into whose lap we may poure out the thyng that grieueth vs. Yea and this one propertie ferthermore hath mans affeccion, that yf a thyng be to ons veray high contentacion and delite, he thynketh thesame to be vnknowen to no mā, and that euery body hath a speciall care and regarde therof. Muche after the rate of this affeccion doeth the one of ye disciples aunswer,Art thou onely a straunger in Hierusalem? &c. whose name was Cleophas: It is (sayeth he) a thyng veray well knowen to all mē as many as enhabite or liue at Hierusalē: and seeing that thou comest out of that citie aswel as we, how can it be possible, that thou alone (as it wer sum newcome straunger,) shouldest be ignoraunt of these thynges which haue been doen there nowe in these last dayes, and which no man alyue but he knoweth them? Than Iesus, as one couetyng to learne, where in veray dede he was come to teache, aunswered: What thynges are these ye speake of? They playnly mening good feith, vp & declare at large vnto Iesus the summe of all the whole matter, as to a straunger, and one that was ignoraunte of all that had been doen: frankely makyng open confession, howe fer they wer from hauyng as yet any opinion of Iesus, wurthy for his wurthinesse: and howe they had clene cast awaye all hope in a maner, of his arisyng again from death to life. We were talking (say they) & telling the story of one Iesus of Nazareth which was an excellent man, and a Prophete, mightie both in woorde and dede, not onely afore God, to whom he was veray dere beloued, but also emōg all the people vniuersall, with whom he had by his miracles and doctrine, and benefites, purchaced and gotten most high autoritie. The high priestes and the rewlers of our people pursued him to death, before the lieutenaunt, & in conclusion nailled him on the crosse. Nowe we had conceyued a certayne maruaylous hope of hym,But we trusted that it had been he whiche should haue redemed Israel. that he should haue redemed the people of Israel, as men beyng vtterly in beliefe that he had been the Messias which was long agon promised by the Prophetes. But his death which was bothe vndoubtedly true, & also full of open worldely shame, hath taken away this hope from vs. Ye & there had no smal hope been put in our heades, that it would so come to passe, that he would after thre dayes haue returned agayne to life: but wheras he was condemned, crucified, and buried, this veray present daye, is the thirde daye sence all these thinges fortuned to be doen, and yet doe not we see any whitte the more of assured hope, sauyng that certayn wemē of the fraternitie of his disciples, haue by the reportyng of certayn straunge newes, suche as neuer was heard of, made vs yea more astouned then we were afore.
[Page] Yea and certayne wemen also of our coū pa [...]ny made vs a [...]ouned. &c.For where these same wemen went furth before sunrisyng to the Sepulchre, they say playnly they founde not the body there, and affirme moreouer that certayne Aungels appered vnto them, & sayed that he is aliue. And whā no man gaue credite to theyr reporte, certayne of our coumpany went also to the graue to proue whether the fond wemens tale had any trueth in it. And as concerning the graue selfe they found the matter to goe euen so as the wemen had made relacion. For they found it opē and emptie: the pieces of linnen also, and the other thynges which the corpse had cast of, they found within the graue layed vp together in one of the corners. But as for hymselfe they found hym not any where at all.
Whan these two disciples had by this tale tellyng, simply declared howe greatly they wauered in theyr myndes, & howe lytle hope they were in of the Lordes promisses: than Iesus in dede doeth not yet suffre hymselfe to bee knowen, but like some one of Iesus disciples better enfourmed & enstructed in the matter, chydeth their dulnesse of capacitie, & rebuketh their vnbeliefe. O ye hard witted felowes (sayeth he) vnapte to bee taught to the vnderstanding of scriptures,O fooles and slowe of herte to beleue all that the Prophetes haue spoken. and of an hard herte & slowe to beleue so many holy sayinges of the Prophetes, which they haue wrytten of Christ. Why doe these thynges nowe appere straunge vnto you, when they bee wrought and doen already, seeyng that the prophecies of the Prophetes dyd so many hundred yeres past tell aforehande, that they should afterwarde bee doen? Why doe ye not conferre and compare theyr foretellynges with the thinges that haue nowe been wrought and executed? doe not the scriptures, which haue by the inspiraciō of God been written, teache howe that it so pleased the prouidēce of God, that Christ should suffre these thynges whiche he hath suffred, and should after such sorte by an vncouthe conueighaūce restore lyfe by meane of death, & should by meane of the crosse recouer his kyngdom, & through open shame of the worlde should enter into his glory?Ought not Christe to haue suffred these thinges? &c This world hath it glory, but it is neither true glory in dede, nor yet perpetual to endure for euer. And suche persons as acquire and get thesame, they get it by vaine petigrewes, tytles, rychesse, bounteous geuyng, stately porte, ruffleyng in the worlde, yea and many tymes they get it from men whether they will or no by extorte power. But Christ shall by ferre vnlyke waies and meanes recouer & winne vnto him emong men, his owne glory that he had before the creacion of the worlde: because he will shewe vnto all mortall men, by what pathway they ought stoutely to breake a passage vnto true glory that shall neuer dye.
And he begā at Moses.Where Moses hath of this matter taught so many lessons, where the Prophetes haue foretold so many thinges, are ye yet stil of so grosse a minde and vnderstanding, that ye looke for your Messias to be some captaihn wiche shall vsurpe vnto himselfe the kingdom of the world, and entre the possessiō [Page clxxxvi] therof with charyottes, horses, elephauntes, wilde asses, armed hostes of men, with gunnes, crossebowes, ingiens, fyer, sweorde, and bloud? Doe ye not yet fele the scripture to be spirituall, and the power of Messias not to consiste in garrisons or fortresses, by meanes of whiche the princes of this worlde doe either get into theyr handes, orels enlarge their temporall kyngdomes, but contrariwyse to consiste in vertue and power celestiall?
Why doe ye not rather serche and try out the scriptures, which haue already foreshewed many thynges of Christe, and conferre thesame with those thynges which Christe foreshewed of hymselfe vnto his disciples, and the which haue come to effect accordyng as he had foreshewed them? By that meanes it shall come to passe, that neither any thyng of all these matters which haue of late be fallen, shall seme vncouthe or straunge: and of the thinges, which he promised should afterwarde come, there shall be no matter that ye will conceyue mystrust of. After that the Lorde had with this lytle fitte of chidyng made them more earnest to geue better hede & eare to the matter, he declared vnto them all the scriptures, which openly foreshewed that the thing should so come to passe in Christe, which had nowe of late fortuned: shewyng that there did so many prophecies, figures, & effectes of thinges in facte cūmyng to passe, so iustely accorde in time to gether, that it must nedes bee on the one syde a token of a certaine exceding great dulnesse, not to espie and marke the same, and on the other syde of notable mystrustefulnesse not to belieue it. And all his processe he begonne out of Moses and out of the Prophetes:And ente [...] preted in al the scriptures whiche were writtē of hym. and after that, gatheryng out of euery booke of holy scripture some one poynte or other, which might both enforce the credite of the thinges, that had to fore already happened, and also purchace credite aforehand to the thinges which were afterward to come. And all these places of scripture did he in such sorte conferre one with an other, that the matter appered clere and euident. Happy were they that euer they were borne, who were thought worthy to heare that heauenly teacher with liuely voice expouning thesame thinges at large, which he had afore caused to be writtē by the Prophetes hauyng the instinct of his owne holy spirite. I (because I am not sufficient to recite all) will make relacion but of a certaine noumbre of places gathered out of that same blissed talkyng of Christe with the sayed two disciples.
Whiche places would God that the Iewes would at leastewyse euen now at last geue eare vnto: and would leaue looking for any other Messias, and would with earnest zele and affeccion embrace this man Iesus who is geuen to the worlde an onely salueour and redemer: whereby they myght be saued, and myght be made free, yf not from the empire of Cesar, yet at leastewyse (which is a more blissefull thyng) from the tyrannie of the deuill: & that they myght with theyr captaine Christe atteyne the kyngdome, not of this worlde whiche is fraile and transitorie, but of heauen, whiche knoweth none ende. As for Moses (saied he) the Iewes doe in maner no lesse then wurship as a certain God, because he cōducted and brought the people of Israel out of Egypte, and deliuered vnto them in deserte a lawe through the obseruing and kepyng wherof they should atteyne deliueraunce & safegard, and should come to a lande flowing wt honey & mylke. But thissame Moses, what other thing was he, but a certain shadowe of Christe to come? For he was not the sonne of God, but the seruaunt▪ nor he did not in veray true dede deliuer the [Page] people, seeyng that they were afterward in bondage vnder the king of Babilon: nor he was not vtterly without synne: no nor neuer entred in his owne persone into the lande, vnto the whiche he was a guide and captayne to the people. And in case he had entred, it had been no great matter, seeyng yt there be idolatres enhabiting in the selfe same lande euen at this present daye. All these thynges beeyng vnderstanded after the fleshe, doe conteyne no great matter in them.
But Christe is thatsame true and right Moses, who by his owne propre power doth deliuer, not the Hebrewes onely, but also all the vniuersall nacions of the worlde, as many as doe put theyr affiaūce in him: all suche doeth he deliuer from the vengeaunce and stroke of God: he deliuereth them from the tyranny of the deuill: he deliuereth them from the derkenesse of errours: he deliuereth them from the abhominable bondage of synnes: and whan he hath first clensed them with his owne bloud, he bryngeth them forth into the fredome of the spirite, beyng to them a perpetuall guyde and coumpanion also, vntill he bryng them through and past all the daūgiers of this presente lyfe, vnto thatsame heauenly lande aboue, plenteously flowyng and rennyng ouer with all kindes of blisse and felicitie. He is the true Moses, who made a lawe ghostely and euangelicall: whiche lawe should not teache a corporall righteousnesse through ceremonies & sacrifices of beastes, but should geue true and perfeite righteousnesse through feith and charitie. And that suche an one should spring vp, Moses himselfe foresayed. For thus speaketh he in the Deuteronomie.Deut. xviii.c. The Lorde thy God shall reise vp vnto thee a Prophete of thyne owne nacion, and of thine owne brethren, as he hath doen me: him shalt thou heare. And forthwith euen in thesame Deuteronomie, the Lord confirmeth the promisse of Moses, saying.
Deut. xviii. d.I shall reise vp vnto them a Prophete out of the myddes of their brethrē, lyke vnto thee, and I shall put my woordes in his mouth, and he shall speake vnto them all the wordes that I shall cōmaunde & enioyne him to speak. Ye haue here the prophecie of Moses: now compare the thing with the prophecie. There sprang vp none after Moses, which hath by any meanes eagually matched him in authoritie, sauing only Iesus Christ, who hath in suche wise resembled Moses, that he euery waye ferre passed Moses.
He was the maker of a newe testament, but thesame testamente for euer to endure. And this testamente hath he consecrated, not with the bloud of a calfe, but with his owne bloud. He was ye maker of a newe lawe, but it was such a lawe, as should bryng present helth. Moses was but the ministre and seruaunt of God: but this Christ was his sonne, and came downe from heauen, and taught those thynges whiche he sawe aboue with his father, as one hauing within himselfe a perpetuall vncessaunte power to doe whatsoeuer his wyll is. Moses vpon the mountayne talked with God in a cloude: Christ hath proceded and come foorth from the brightenesse of his father. Moses taught and deliuered the shadowes of thynges: Christ taught and gaue the trueth. Moses did in such sort make intercession for the sinnes of the people, that hymselfe hath nede of an other mediatour for his owne offences: Christ beyng clere from all synne, pourged and clensed the sinnes of al ages & times aswell past as to come. Moses fasted fowertie daies: Christ dyd thesame, so that one might at leastewyse by that token knowe him to be the seconde. Moses. [Page clxxxvii] Moses brought the lawe firste downe from the mountayne: Christe on the mountayne taught the perfeccionyng of the lawe,mat. v. and Luke. vi. whan he pronounced those straunge beatitudes neuer afore heard of. He taught often tymes also in the temple, whiche is sette in the mounte Sion, whiche thing was doen according to the prophecie of Esai, that sayeth:
The lawe shall come out of Sion, & the woorde of the Lorde from Hierusalem. But at what tyme the lawe of Moses was made and geuen,Esai. ii. a all thynges wer wholly replete with terrours, for to snibbe & hamper the hardenesse of herte that reigned in the people: Christe came milde & amiable rather then terrible, conuincing them with reason, prouokyng them with benefites, alluryng them with mekenesse, offreyng himselfe to all menne, and readie for euery manne to geue them health, and ouercummyng them with paciente suffreaunce. And suche maner an one, had the holy sayinges of the Prophetes afore promised that he should be. For ye haue read what Esai hath wrytten.
I haue geuen hym my spirite,Esai. xlii. that he may shewe foorth iudgemente and equitie emong the Gentiles. He shall not be an out cryer, nor lifte vppe hys voice, his voice shall not be heard in the stretes. And a brused rede shal he not breake, & the smokyng flaxe shall he not quenche: but faithfully and truly shal he geue iudgement, not be pensife nor carefull, that he may restore righteousnesse vnto the earth, and the Gentiles also shall kepe his lawes. Againe, the same Esai in a certain other place maketh Messias speakyng in this maner:
The spirite of the Lord God is vpon me, for the Lord hath enoynted me, and hath sent me to preache good tydynges vnto the poore:Esai. lxi. that I myght bynde vp the wounded hertes: that I might preache deliueraunce vnto the captiue, and open the prieson to them that are bounde: that I myght declare the acceptable yere of the Lorde, and the daye of vengeaunce of our God: that I myght coumforte all them that are in heauinesse: that I myght geue strength of herte vnto them that mourne in Sion: that I myght geue, I say, beautie in the stede of ashes, ioyfull oynctement for syghyng, pleasaunt raymente for an heauy mynde: Ye haue heard what maner one the prophecie promised that he shoulde be, nowe rekon in your myndes whether he came not euen suche an one as he was promised. What sexe, what age, what state high or lowe, did he remoue or putte of from his beneficiall goodnesse? not children, not wemen, not Publicanes, not synners, not harlottes.
What kinde of disease did he cry fie vpon or turne his face from? not lepres, not men possessed with deiuils, not persones possessed with bloudie flixes, not folkes diseased with the palsie. What coulde bee more meke or ientyll then this saying whiche ye haue heard spoken of his owne mouth?Math. xi. [...] Come vnto me all ye that laboure and are loden, and I shall refreshe you: for my yoke is swete and my burden is light: learne ye of me, that I am meke and lowe in herte, and ye shall fynde reaste vnto your soules. What mother hath euer so loued, so suffred, and so cherished hir childrē as he did his disciples? Besydes all this, the lawe of Moses neyther was geuen to all peoples, nor to al ages: Christes lawe like as it is geuē vnto al naciōs, so that it in no age ne time be chaūged vntill thende of the world. And cōsidre ye in this behalfe also howe all poyntes doe iustely agree one with an other. Firste and formoste howe clerely & plainly Hieremy did prophecie vnto you afore, that the circumcision of the body shall ceasse together with the sleaghyng of beastes [Page] in sacrifice, the solemnisyng of Sabbothes, the obseruacion of dayes, the difference of meates, the fastes, the vowes, and the residue of ceremonies, whiche were for a season for this purpose geuen, that they might be vnto the Iewes as figures of thynges spirituall.Hiere. iiii a Plough your lande (sayth he) and sowe not emong the thornes. Be ye circumcised in the Lorde, and take ye awaie the foreskynne of your hertes, all ye of Iuda, and all the enhabitaūtes of Hierusalem.Hier. xxxi, f Again in a certain other place thesame Prophete sayeth: Beholde the dayes shall come (sayeth the Lord) and I shall make a newe league and couenaunte to the house of Israel, & to the house of Iuda: not after the tenour of the couenaunte whiche I couenaunted with your fathers: & forthwith he added a manifest difference betwene thatsame lawe beeyng rough and vnpossible for any man to beare: (whiche was not without good cause written in stones, whiche stones did by their hardnesse represente the hardnesse of the Iewes hertes:) and betwene the lawe euangelicall, by meane wherof innocencie is freely offred through fayth.Hier. xxxi. f This shall be the couenaūt (sayeth he) whiche I will make with the house of Israel: after those dayes (sayeth the lorde) I shall plante my lawe in the inward partes of them, and in theyr hertes will I wryte thesame. And forthwith teacheth he that the shadowes also of the lawe shall cease as soone as the lyght of the trueth is shewed forth.
And from thensforth shall no man teache his neighbour, nor his brother, saying: Knowe thou the Lorde. For all people shall know me from the leaste of thē to the moste (sayth ye Lorde) for I shall haue mercy on theyr iniquitie, and I shall neuer remembre theyr sinnes any more. And doe not ye remembre how Christe spake and did all thinges agreable herunto, whā he was yet liuyng? Did he not manifestly denounce and geue warnyng of an ende,Math. xi. b Luke. ivi. d Ihon. iiii.c of the lawe, whan he sayed? The lawe & the Prophetes reigned vntill Iohn. The Iewes wurshipped God & prayed vnto him in the citie of Hierusalem. But what sayed Iesus to the Samaritane woman? The houre shall come and it is nowe already present whan ye shall neither in this mountaine, nor yet at Hierusalem wurship the father, but in spirite shall they wurship hym.
Math. xii a Math. ii. d Luke. vi. aDid he not secretely without making any woordes, beginne to abrogate the lawe, whan he healed on the Sabbothes, the Phariseis in vain roaring against hym? Whan he spake in the defence and maintenaunce of his disciples against the slaundreous querelyng of the saied Phariseis at what tyme hys disciples plucked the eares of wheate in the corne field on ye Sabboth day?Math. ix. c. marke. ii. e Luke. v. f whan he plaied the aduocate for thesame his disciples in a sēbleable querele pieked against them by thesame Phariseis for that they dyd not kepe theyr solēne faste?mat. viii. a marke. i. d Luke. v.c mat. ix. a marke. ii. a Luke. i. d. e But a great dele more, at what time he healed the lepre without any ceremonies, and (which thing the lawe forbiddeth) touched one with his handes after he was cōdemned of the lepry by the priestes: and at what time he did without any remedy of the lawe, forgeue sinnes vnto the mā possessed with the paulsey: to the woman sinner that rushed into the Phariseis house vnbidden, while they were at diner, & to many moe besides these. For ye law had commaūded burnt offreynges to be sacrificed for their synnes,mat. xxvi. a mar. iiiii. Luke. [...]ii. f Iohn. xii. a and that any offence committed, should be pourged and clēsed with certain sacrifices and oblacions appoynted by name. But Christe beeyng a newe reforger of the old law, in stede of burnt offreing, did substitute charitie. There be (saith [Page clxxxviii] he) many synnes forgeuen hir, because she hath loued muche. He substituted feith in stede of sacrifice at an other tyme also, whan he sayed: O sonne haue thou a sure feith and trust,math. xix. a mar. x. a thy synnes are forgeuen thee. Yea, & yet more manifestly also at a certain other seasō did he shew vnto you a diuersitie of both lawes,Luke. xvi. d Math. v. f Math. v. g the new, & the olde: forbidding diuorce, which ye lawe of Moses had by permission graunted: also whan he forbidde swearing, which the former lawe of Moses had not forbidden: also whan he cōmaunded to loue the enemies, wheras the olde lawe did permitte both to hate the enemie, and also to be auēged on him for any trespace. Did he not once for altogether abrogate & take awaie al autoritie from the priestes, the Scribes, and the Phariseis, in that they did yet still hold the grosse letter of the lawe fast in their teeth?math. xv. v Let them alone (saied he) they are blind, and guydes of the blind. And had not the Prophetes foreshewed this thing also, that thynges carnall, should in tyme cummyng geue place to thynges spirituall? Doe ye not remembre what Daniell the Prophete doeth wryte?
That preuaricacion (sayeth he) may be at the vttermoste,Daniel. ix. f and that synne may haue an ende, and iniquitie may be wyped cleane awaye, and euerlasting righteousnesse may be brought in, and that the vision and the prophecie may be fulfilled, and the holy of holyes may be enoyn [...]ted. Whan ye heare that the prophecies are consummate and brought to theyr perfeite effect: verayly ye doe nowe vnderstande, that suche thynges as are alreadie past and doen, ought not any longer to be looked for, as if they were still to come: and whē ye heare eternall righteousnesse, ye vnderstande that the righteousnesse of the lawe, whiche was to endure but for a whyle, is nowe abolished.
Whan ye heare that Messias is to be enoynted, who is the holy of all holyes, and he alone that maketh all thynges holy, forsoth ye vnderstand, that corporall enoyntyng must ceasse, & the priesthood of the lawe together with the oblacions and sacrifices of thesame to be abrogated. For Iesus was neuer enoynted with thatsame holy oyntement, which the lawe did veray scrupulously teache for to make, threatenyng death vnto those persones, whosoeuer had coūtrefeited or practised the lyke confecciō, or had applied thesame [...]nto any secular vses. For the enoynting of the body maketh nothyng at all [...]o the effecte or purpose of the priestes, but that it was a signe of the spirituall enoynting wherwith Christe was enoynted: accordyng as I recited erewhyle out of the prophecie:
The spirite of God is vpon me,Esai. lxi. a for the Lorde hath enoynted me. Wherunto the psalmiste Dauid accordeth speaking of Messias: Therfore the God thy God hath enoyncted thee with the oyle of gladnesse aboue all thy compiers.Psal. xliiii. b math. iii. d marke. i b Luke. iii, d Iohn. i.v What the Prophete promised, ye sawe perfourmed, whā Iesus was baptised in fluime Iordane. For the holy ghoste came in a visible lykenesse, and lighted on the toppe of his head, and the voice of the father was heard, who had enoynted his sōne with the oyle of gladnesse, aboue the Prophetes and Patriarkes, yea and aboue all mortall creatures, whiche eyther in tyme past haue been, or nowe at this present be, or herafter shalbe. This heauenly and spirituall enoyntyng hath sette an ende to the priestehood of Moses institutyng,Daniel. ix. f whiche thyng Daniel doeth forthwith clerely bryng in, sayinge: And in the middes of the weke, hostes & sacrifice shall faill. Neyther any other thyng it was that God ment, speakyng by Esai, as one whose stomake [Page] arose and stode against their corporall sacrifices of beastes. What care I for the multitude of your killyng of sacrifices (sayeth the Lorde?) I am full. The burnt sacrifices of wethers, and the greace of the fatte beastes, and the bloud of calfes, and lambes, and goates, I will none of. Nowe ferthermore Daniel,Luke. xix. f did he not manifestly foreshewe the destruccion & throwyng downe of the citie of Hierusalem to gether with the Temple therof? And dyd not Christe prophecie thesame vnto his disciples, with wepyng iyes, lamenting and bewailyng the wofull case and extremitie of thesame citie & people? For it grieued God already beeyng as he is spirituall, and made him wery to enhabite a temple made and built vp with the handes of man: He was nothyng delited with the offreynges of beastes slain in sacrifice: He founde a misse and a lacke of an other citie, on whiche thatsame name Hierusalem myght truely light: he missed and wanted an other temple mete for hym to dwell in, builded of himselfe, consecrated and hallowed with his owne spirite: other sacrifices & oblacions, an other nacion circumcised in herte, on whom the name of Israel might truly agree. Nowe is there nothing of perpetual cōtinuaunce, that may be seen with bodily iyes: thynges that are not seen are euerlasting, and therfore mete & semely for God, who is eternitie selfe neuer to haue end. But yet these shadowes of thinges visible were geuē for a time to the grosse and vntrained people, to the ende they might one daye in processe of tyme by these fyrste introduccions, growe and procede forwarde to thynges of the minde. But Iesus whose stomake stode muche against aswel the citie, as also the temple, and the nacion, and the sacrifices of the olde lawe, doeth by the Prophetes declare euidently enough what maner thynges he wished from thensforth to haue in stede of these others nowe rehersed. Haue ye not read what Esai wrote of the heauenly Hierusalem?
Esai. i. gThou shalt (sayth he) from hensforth be called the citie of the righteous man, the feithfull citie. Sion shall be redemed in iudgemente, and they shall bryng hir home again, in righteousnesse. Ye heare a new buildyng of the citie, whiche is the churche or congregacion built vp of liuyng stones, the corner stone wherof, and the foundacion wherof is veray Christe himselfe. And this is the stone whom the prophecie of ye mistical Psalme did signifie, where it sayeth:psal. cxvii.c mat. xxi. a & mar. xii. a & Luke. xx.c The stone whiche the builders refused and cast asyde, thesame is made to be the head stone of the corner.
And ye haue heard Christ himselfe obiecting the testimonie of this scripture vnto the Phariseis, who attempted and did the best they could to cast aside the stone which God had chosē. Yea and of thissame stone an other Prophete also maketh mencion:Esai. xxviii d. and i. Petr. ii. b I shall lay in the foundacion of Sion a stone, approued and tryed, a corner stone, a stone of price founded in the foundacion. And did not the tune of Christes woordes whē he liued, agree wt the woordes of thys prophecie, at what tyme he propouned a parable of an house builded vpō a sounde rocke of stone, which house no violent blaste or rage of wyndes or waters could be hable to plucke out of his place?Math. vii. d. and Luke. vi g & Math. xvi. wherin veraily he signified himselfe to be the foūdacion of the churche, against whom no not y• gates of hell are hable to preuaill, as he did one day freely promise vnto his disciple Peter. Salomō builded a tēple at Hierusalē, according to the appoyntement and ordeinaunce of Moses. But lyke as he beeyng a peacefull kyng did beare the image and figure of Messias, who restored a perpetuall peace and [Page clxxxix] atonemente for euer betwene God and man: so the sayed Temple being built vp with mannes labour, conteined the figure of the Temple, wherof Christe himselfe was the builder, a chiefe workeman, as the Lord many yeres agon spake by his Prophete Nathan vnto Dauid,ii. kynges. vii. b. as ye reade in the secound boke of the kinges: Thou shalt not be he, that shalt builde me an house to dwell in, but I shall reise thy sede after the, whiche shall come forth of thy wombe, he shall builde vp an house to my name, and I shall establish his throne euen for euer and euer. And verayly that the woordes whiche spoken by the sayed Prophete, doe not agree to be spoken of Salomon: euen this poynte (though there were nothyng els) doeth plainly proue and conuince, because in Salomons throne euen nowe at this present daie there sit straunge borne aliens, and all the whole people of the Iewes shall shortely be dispersed and scattred abrode into all nacions of the worlde.
The saied house which Salomon built in Hierusalem, was a buisie thyng, with slaughter of beastes, with fumigacions, with washynges, and veray troubleous with perfumes. But this house whiche Christe hath builded, is made acceptable through faith inuisible, & this house knoweth no ende. For the Prophete in thesame place afore alleged speaketh in this maner: And faithfull shall thy house be, and thy kyngdome euen for euer, before my face, and thy throne or seate shalbe firmely established for euer.
These promisses are the vainest of the worlde, and the moste full of lyes,ii. king. vii.c. yf they be taken (according as the lettre renneth) to concerne Salomon, or Dauid eyther. For Dauid, he deadly foiled his kyngdome with aduoutrie coupled with murdre: and Salomon was through the carnall loue of weomen plucked awaye from God, and drawen euen vnto idolatrie.
Consider ye nowe, in what sorte the woordes of Nathan doe agree with the woordes of Esai: Thou shalt (saieth Esai) be called ye citie of the ryghteous man,Esai. i. g and the faithfull citie. And of all mē that euer were, there hath been none besides only Christe alone, who myght be called purely righteous, not only free from all corrupcion or infeccion of synne, but also suche an one, that by and through him, all men are iustified and made righteous. And what doeth Christe require of his seruauntes, but fayth?
And for thesame consideracion did he call his churche, which cānot skill of the workes of the lawe, the faithfull citie, wholly altogether staighyng and trusting on him alone. Whan ye heare that this citie shalbe redemed in iudgement, ye see the confidence and trusting on the ceremonies of the lawe to bee taken awaie. For God iudgeth not man of his workes, but of his fayth, not of meate or drinke, not of the garment, or of solitarie quiete liuing, but of the godlynesse of mynde. And the iudgement is this: that suche persones as shal beleue in Christe, shall through the death thesame Christe, who suffred peines and tormentes for all creatures, be redemed from theyr synnes, and shalbe iustified through his righteousnesse, yf they folowe & goe the steppes of their head and captaine. Ye heare nowe and knowe the spirituall citie and tēple, which cānot be shewed ne pointed vnto with mens fyngers, as neither the kyng and workemanselfe can be poynted vnto, according to the lesson here folowing which himselfe taught, whā he was heare liuing: whan they shall saye:mat. xxiiii b Beholde here is Christe, beholde yonder he is: beleue ye them not. The Iewes glory in the mounte of Sion, whiche beareth the temple: But after [Page] this there shalbe a ghostly Sion bearing vp the myndes and soules of them that beleue,Mar. xiii. b Luke. xvii c frō the couetous desire of thynges earthly, to ye study of thynges celestiall, of whiche the Prophete Esai prophecied vnto you, saying: And there shalbe in the last dayes an hill prepared,Esai. ii. a the house of the lorde, in ye top of mountaines, & it shall be lifted vp aboue all hilles. And all nacions shall flowe vnto him, there shall many peoples goe, and shall saye: Come ye, let vs clyme vp to the mountaine of the lorde, & to the house of the God of Iacob, and he shall teache vs his wayes, & we shall walke in his pathes: for forth of Sion shall the lawe come, and the woorde of the lorde forth of Hierusalem. Dauid also doeth ofttymes make mencion of this spirituall mounte:psal. cxxiiii. They that trust in the Lorde as the mounte of Sion, shall not be moued for euer, whiche dwelleth in Hierusalem. And of this materiall temple, of whiche the Iewes are nowe proude, howe it shall shortely be cast downe, euen Christe also prophecied. Your house (saieth he) shalbe leaft deserte & waste vnto you. And that the selfesame thyng should euen so come to passe,Luke. xix. & xxi. God had before that tyme threatened vnto Salomon, as ye reade in the third booke of the kynges.iii. kyng. ix b. And the temple whiche I haue poynted & marked out to my name, I shall cast out frō my sight, & Israel shalbe into a prouerbe & into a common talkyng stocke to all peoples, & this house shall be into an exaumple. Euery body that passeth by it shall be astouned for woondres, and shall hisse at it, and shall saye: wherfore hath the Lorde thus doen to thissame lande and to thissame house? And they shal aunswer: Because they haue forsakē the Lorde their God. For this is thatsame house, the prouoker, with whom God doth by his Prophetes so often tymes chyde and bralle, and whiche so ferre forth fell frō their God, that his only sonne they hoighced vp & nayled on the crosse. Yea and moreouer in stede of a people carnall and stifnecked, the Prophete doeth promise a people peaceable, & obedient euen vnto death. For in maner folowyng doeth Esai speake: and they shall forge theyr swordes into plugh shares, & their speares into sithes and sicles. One nacion shall not lift vp the sworde against an other nacion,Esai. ii. a neither shall they any ferther forth be exercised to fightyng in battayle. Ye house of Iacob, come ye, and lette vs walke in the light of our God. Are not these woordes consonaunt and agreable to the woordes of Christe in whiche he promised, that he would of the very stones rei [...]e vp children vnto Abraham? and whan he called himselfe the lyght of the worlde, whom whoso folowed should not walke in derknesse? whan he cast at them this saying of the Prophete Esai?Ihon. viii d
This people honoureth me with their lippes, but their herte is ferre from me.Esai. xxix. a And as for a newe people he promiseth vnto hymselfe by the Prophete Oseas, a people not makyng vauntes and braggues of theyr workes, but acknowlageyng the mercy of God. And it shall be in a place, where it shall be saied vnto thē: Ye are none of my people: it shalbe saied vnto thē, the children of the liuing God: And again: And I shall haue mercy on ye same people, whiche was destitute of mercy: signifying the people of the Gentiles, who wheras it hath hitherto serued idolles shal shortly receiue the doctrine of ye ghospell, which the Iewes hath refused & forsaken, of whom the Psalmiste Dauid also hath prophecied tofore:Psal. xvii A people, whom I knewe not, hath serued me, in hearing of ye eare hath it obeied me. Did not ye woordes of Christe agree with this prophecie,Iohn. x.c. whā he saied? I haue other shepe too, which are [Page cxc] not of this folde, euen them also must I nedes bryng home. Forsouth the priesthood and the kyngdome restored and made newe again, dooeth make all thinges newe. And as for a newe priest the holy writte of the Prophetes had promised aforehande. For the misticall psalme renneth in manier and forme folowyng: The Lorde hath sworne and it shall not forthynke hym: thou art a prieste for euermore after the ordre of Melchisedec. Melchisedec beeyng bothe a priest and a kyng,Psal. cix. a the priest of the highest god (for he was not instituted by the lawe,) and the kyng of Salem, (that is to saye, the kyng of peace) signified Christe, who neither hath had begynning, ne neuer shal haue endyng. Thissame Christ, not through the bloud of calfes or of goates, but through his owne bloude entreth into the high holy place, to make intercessiō for the synnes of all the whole worlde. And this sacrifice he executed in the altare of the crosse offreyng himself a moste pure sacrifice vnto God the father. Suche a prieste certes had god long agon promised vnto Helias whan he was readie to dye:i. kyng. ii. g I shall (sayeth he) reise vp vnto my selfe a feithfull prieste, who shall doe after myne owne herte, and after myne owne mynde, and I shall builde vp vnto him, a feithfull house, and he shall walke before myne enoynted people al dayes for euer. And veraily this is euen the verai same thing whiche Christ himselfe hath promised vnto you:mat. xxvii. a Iohn. xxiiii d. I am with you euen vntyll the consummacion of the worlde. Nowe in stede of the bloudie slaughter of beastes whiche the priestes of Moses lawe did vse,Psal. xlix. 6 what kynde of sacrifice shall succede, the prophete hath not leaft vnspoken. For the psalmiste by inspiracion sayeth thus: Sacrifice thou vnto God, the sacrifice of laude, and paie thy vowes vnto the highest: call on me in the daye of tribulacion, and I will deliuer thee, and thou shalt glorifie me. And agayne in thesame place.Psal. xlix. Whoso offreeth me thankes and prayse, honoureth me, and to hym that ordreeth his conuersacion right, wyll I shewe the saluacion of God. And in another place:Psal. iii. a Sacrifice ye the sacrifice of righteousnesse, and truste ye in the Lorde. Ye haue here nowe hearde a threfold manier of sacrifice, that is to wete, the sacrifice of prayers or vowes, (whereof Christe hath thus taughte you: Whatsoeuer ye shall aske my father in my name, he wyll geue it vnto you:Iohn. xiiii. b.) the sacrifice of laude and prayse, (whiche it is euidente enoughe that he solemnely executed and accomplished, many tymes rendring thankes vnto his father:) and the sacrifice of righteousnesse, whiche geueth and perfourmeth the strength and power of lyfe to the innocente, and the seruiceable attendaunce of charitie towardes the nedie. And of this righteousnesse dyd he in propre persone shewe vnto you a perfecte exaumple, spendyng his own soule and lyfe for his shepe, beeyng founde onely and alone emong men, in whome no fraude ne guyle was. He taught this thing also out of ye prophetes wordes, saying thus: Goe ye, and learne what these woordes of the Prophete dooe meane. Mercye wyll I haue,Osee. vi. [...] and not sacrifice: In the spirituall temple than, vnder the moste highest prieste Christe, there shall not nowe bee geuen distribucion of rawe meate out of the fleashe of calfes, of goates, or of shepe: but of the precious bodye and bloud of Iesus Christe, whiche he hath once for all offred, to thende that it maye al tymes, bee spirituallye taken of his enoynted, renewyng vnto themselues after a certaine manier, the death of their head & king by that thankefull commemoracion. Forsouth this is the hoste, whiche shall shortely be offred all the world ouer by the priestes, whom God hath enoynted: of whiche [Page] sacrifice Malachias spoke afore in the spirite of Prophecie:Malach. i. c I haue no wyll in you (saieth the Lorde of hos [...]es,) and gyfte wyll I none take of your hande. For from the arisyng of the sunne, vnto the goyng downe, my name is greate in all nacions, and in euery place there is sacrificed and offreed vnto me a clene oblacion. And this was it, whiche was foretolde to Hely the prieste also, that it should come to passe, that whosoeuer should come into the newe temple, should saye: Leat me goe, I beseche thee, to one syde of the priesthode, that I maie eate a morsell. This is thesame sacrifice whiche Christe in Estur supper gaue vnto his disciples,mat, xxvi, c and marke xiiii▪ c, and Luke, xxii. b, and i, Corinth, xi, c, puttyng foorth breade vnto them, whiche he sayed to be his body, and geuyng them the cuppe, whiche he sayed to bee the cuppe of his bloude, by whiche his bloud he consecrated vnto them a newe testamente, that is to saye, a bande and league of frendeshyp neuer to dye ne decaye. All these thynges yf ye twoo haue not sene on your owne parties, yet at leastewyse ye mighte haue hearde it of his twelue speciall Apostles, by meane of whom he hath wylled all that hath been wrought and dooen, to come to the knowlage of all creatures. Lyke as Christe cummyng from heauen, hath turned all carnall thynges into ghostly, the citie, the temple, the priesthode, the sacrifices: so woulde he also his kyngdome to bee newe. And for thesame cause did he muche vse to call it the kyngdome of heauen, because ye should not looke for any suche manier thyng as ye see many in the kyngdome of the worlde. For although he were the Lorde of all, yea euen before he came downe into the yearth: yet was there a ghostlye kyngdome, whiche because he would recouer vnto his father, he became obedient to thesame, vnto the death of the crosse. For by that meanes hath he ouercomed and vanquished his aduersarie: that waie hath he deliuered his people and made them free: by that meanes hath he recouered, enlarged, and establisshed his kyngdome vnto his father. And in dede the Prophete promised Messias by the title of a kyng and a captaine: but he assigneth a double cummyng of hym: the former (whiche your selues haue seen) humble and peaceable. For he came to heale, and not to strieke in the waye of vengeaunce. But he shall come in the ende of the worlde with maiestie, garded and encoumpaced round about with many thousandes of Aungels to iudge the quicke and deade.
And now in this tyme, because he hath come lowe and mylde, many haue taken slaundre of conscience, insomuche that euen those same twelue also, (whome he had out of all the coumpanie specially chosen out as moste feithfull and trustie vnto hym,) beeyng strieken in a drede, haue fled euerie man his waye for feare, yea and one hath reneagued hym too, saying that he neuer knewe hym. But if ye woulde diligentlye compare the writing of the Prophetes with the thynges whiche ye haue seen wrought and doen, there should be no cause why ye should bee offended or slaundred:zacha, ix, b, but there is cause why ye should acknowlage hym, who came suche an one as he was promised to come. Consider ye what Zacharie sayeth: Beholde, thy kyng shall come vnto the righteous, and a salueour, beeyng hymselfe in fourme of a poore man, mountyng vpon an asse, and vpon a colte the foale of a she asse. He that so came, came not to make battaile, but to destruie the battayles of the worlde whiche are made and kepte vnder Satans banners. For the Prophete bryngeth in byanby after: And I shall scattre soondrie waies abrode, the carte from Ephraim, and the horse from Hierusalem, and the bowe of battayle shall be destruied, and he shall speake peace to the nacions and his power shall bee from sea to sea.
[Page cxci]Ye sawe him entre the citie of Hierusalem with this pompe, partly to mocke the kyngdomes of this worlde, and partly because he would putte you in good remembraunce of the prophecie:Esai. ix: b And now marke ye well this poynte, whether Esai did promise hym of any other sorte. For euery violent takyng of booties and forceable ruffleyng, and garment embrewed with bloud, shall be for burnyng, & the meate of fyer. For a lytle one is borne to vs, & a sonne is geuen to vs, & princely power is set vpon his shoulder, and his name shall be called the meruaylous, a Counsaillour, the God of strength, the father of the world to come, the Prince of peace: his empier shalbe multiplied, & there shalbe no ende of peace: He shall sitte vpon the seate of Dauid, and vpon his kingdome that he may conserue thesame, and make it strong in iudgemēt and righteousnesse. Whan ye heare a kyngdome and princely power set vpon his shoulder: doe ye not manifestly heare the kyngdom of the crosse, which crosse Christ did beare to vanquishe the powers of the aier? whan ye heare, ye prince of peace, forsoth, ye vnderstande a kyng alluryng with benefites and not cō pelling with violence ne with feare: whan ye heare ye father of the worlde to come, ye see one much vnlyke to the princes of this worlde. Neither doeth he describe hym a man of any other sorte, where he speaketh of hym in a certaine other place.Esai. xi. [...] And he shal strike with the rodde of his mouth, and with the spirite of his lippes shall he sleagh the wicked: & righteousnesse, shalbe ye girdle of his loignes, & feith the belt of his reines. The woulfe shal dwell with the lambe, the leoparde shall lie downe hard by wt the goate, & all the reste that foloweth much dessonaunt and contrarious from the armour and battayles of worldely princes.Psaml. ii. a Nowe herken ye, what himselfe saieth of himselfe in the misticall psalme of Dauid. As for I, am constituted of him a king vpō Sion his holy hill, preachyng the precepte of him: did he not in these woordes manifestely expresse the kyngdome of the woorde euangelicall? Certes this is ye sweorde, wherof an other psalme maketh mencion. Bee thou girt with thy sweorde vpon thy thigh,psal. xliiii. a o thou moste mightiest: with thy beatutie & fairnesse entēde thou, prosperously procede & reigne thou, for thy veritie, & mekenesse, and righteousnesse. And who hath heard that a king hath in the beautie of his body prosperously gon foreward, or els to haue gotten himselfe a kingdome with mekenesse? But this was the grace of the woorde of God, by which ye haue seen Iesus allure and draw vnto him great multitudes of people: this was the trueth against which ye Phariseis did so many times in vaine attēpt to wrastle and striue. This maner a sweorde it was, whiche he at the tyme whan he should die, aduertised his Apostles to gette them, of whiche he had afore also spoken, allegeing that he was not come into ye yearth to send peace, but the sweorde. Suche lyke ones also are the arrowes of the mighty beyng sharp,Math. x. a with which he goreth the inordinate lustes & desires of men, with the which he killeth the couetous mā, and reiseth the beneficiall bounteous man, with the which he sleagheth the idolatre, & reiseth vp the professour of euā gelicall godlinesse, with which he killeth the fierce man, and the man of vengeaunce, and reiseth vp the meke and the merciful, with which he ouerthroweth the proude man, & setteth vp the humble. Will ye vnderstand the kyngdome, what sorte and nature it is of? See ye what maner ministers and enlargers of his dominion and iurisdicciō he chose out for the nons: Poore felowes, mē of lowe degree, mē of no learnyng ne knowlage, but euen of the bare mother [Page] witte, and toungue, ne with any treasour, ne weapon, nor victayles, ne with any strength or maintenaunce of this worlde, furnished or armed against the capcious malice of the Phariseis, against the power of princes, against the pryde of the Philosophiers, that is to say, of ye great schole mē. And by these captaines shall he outwarre and subdue all the vniuersall kyngdomes of the worlde, with none other cōplete harnesse, then with the helmes of saluacion, which is the right vnderstanding of holy scripture: with the buckler of feith, by vertue wherof (God beyng their protectour) they shalbe in perfeite safegard against al assaultes of the wicked people: with the Iacke or haberion made of the righteousnesse of al the vertues euāgelicall: with the belt of chastitie, & with shooes of the ghospels making, which is an herte pure from all yearthly affeccions: but moste specially aboue al thinges, with the sweorde of the spirite, which is the woorde of God. So was it thought good vnto God, that by meane of his sonnes weakenesse he would shewe his power: by preaching which should be accoūpted worldly folishenes, he would declare his wisedom: & through the worldly shame of the crosse, he would renoume his glory. In these thinges consisteth the kingdome euāgelicall, in the meane whyle vntill the maiestie of Christ shall in the ende of the world shewe forth it selfe, his low degree laied away: & the blissefull state of the godly sort shal also shewe it selfe not stained or defoiled with any affliccions. And yet this outward bassenesse conteineth a ghostly strength of the spirite both effectuall & apt to cast downe al buildinges, that lift vp themselfes to stand against the glory of God. Haue ye euer seen any thing more ientill or pacient then Christ was? haue ye seen any thing more lowe or basse in worldly acceptacion, any thing more poorer, more meke, more felowlike with the people, & more ferther remoued from all lykenesse of a kyngdome? And yet what thyng coulde there be more regall or kinglike, then with a worde to cast out wicked spirites, with a woorde speaking to caulme the wyndes & the sourges of ye seas, with touching to heale folkes that were infecte with lepry, & with mere bidding to put away al kindes of diseases? How many times escaped he harmelesse through the thickest of the Iewes working death vnto him? He suffred himselfe to be taken: but at the voice of him the armed soldiers fell down flat on the ground. He dyed on the crosse, but what thing could be of more power then this death, which made all the elementes of the worlde to shake, whiche caused the sunne to lese his light, and to be full of derkenesse, which cutte stones in soondre, which opened graues, which reysed the dead bodyes out of thesame? There could be nothing more lowe or basse to the worldeward thē was his natiuitie: but yet euen in his natiuitie also there did streight way at the first houre appere tokens moe thē one of his high maiestie, which he than did & would not be acknowē of. He is borne of a tendre young virgin, but it is by the operaciō of Gods holy spirite. He was laied downe in an oxe maū ger: but the Aungels syng glory to God in the highest. He lieth crying being an infaunte in the cradle place, but Herode being a kyng trembleth for feare, and the Magians wurship him on their knees. These thynges being as yet knowen not to veray many, shall in time to come be preached throughout all the vniuersall worlde. And with suche lyke sure fenses shall he appoynte and furnishe his Apostles also. That if ye shal here after reade the scriptures and marke them well, & shall conferre them with the thynges which ye haue seen [Page cxcii] and heard: ye cannot doubt but that he is thesame Christ, which was promised, the priest, the king, and the salueour of all the worlde, after whom there is none other to be looked for. Rekon, I pray you, and consider in your mindes all his whole age, which ye haue partely with your owne iyes seen, and partely ye might haue knowen of his kynsfolkes and familiars: and ye shall not fynde any one poynte, that hath not been bothe signified and marked out by figures, & also foretolde by the Prophetes. He was promised out of the stocke of Dauid, and out of the tribe of Iuda, and out of the toune of Bethleē. As touching the place where he should be borne, se ye whether Micheas did derkely prophecie,michea. v. a or els plainly. And thou Bethleem Effrata, a litle one thou art in the thousandes of Iuda. Out of the shall one come for the whiche shall be vnto me a rewler in Israel: and his cummyng foorth is without beginning from the daies of eternitie. And that this should so come to passe, the Scribes & the Phariseis vnderstode before they were doen,Math. ii. a who whan Herode demaunded the question of them, made aunswere at once, that Messias should be borne in the citie of Bethleem. And euidente it is, that Iesus was borne in this citie through the occasion of the surueigh and taxe which Cesar caused to be made.Luke. ii. a The cause & matter selfe was through Herodes crueltie made knowen to the worlde. And once ye knowe, that he was cōmonly reputed not for a Bethleemite, but for a Nazareā and a man of Galile, because he was brought vp in Nazareth vntyll the tyme of full mannes state, and lyued there a good noumbre of yeres with his fosterfather Ioseph,mat. xxvii. d. Luke. xxiii d. Ihou. xix. d & his mother Mary: in so muche that the poisee of his crosse had the intitulacion of Iesus the Nazarean. Neither was this poynte vnspoken of by the Prophetes neither, who nowe and than note hym and call hym by the name of holy, and of the holy of holyes, because he was singularly consecrated to the Lorde, not only after the lawe, whiche indifferently apperteined to the first borne of mā sexe (accordyng wherunto Iesus also was brought by his parētes vnto the temple, and there cōsecrated vnto the Lord:) but also aboue all mortal creatures by a certain speciall prerogatiue, whiche no man had but he. This Nazarean did Iacob see, beeyng a man in maner altogether blynd in the iyes of the body, but veray sharp and quicke of sight in the iyes of his feith, at what tyme he blissed Ioseph, who bare the figure of Christe.
And they shall be (sayeth he) in the head of Ioseph,Ge. xlix. d and in the toppe of the croune of the Nazarean that was separate from his brethren. For whatsoeuer thyng the lawe of Moses doeth after the fleshe appoynte or enioyne for consecratyng of the Nazareans, thesame is after a spirituall vnderstanding fulfilled in Christe. And God to Dauid thus speaketh in the psalmes:
Of the fruite of thy wombe will I set vpon thy seate.Psal. cxxxi b. Esai. xi. [...] And againe elswhere the prophete Esai before Dauids tyme. There shall a rod issue forth of the roote of Iesse, and a floure shall ascēde out of his roote, & the lordes spirite shall rest vpō him. And well knowen it is ye Mary was of the tribe of Iuda, & of the house of Dauid, neither was that thyng hidden or vnknowen to the Phariseis, who, whā Iesus himselfe before he suffered death asked of thē, whose sonne Messias should bee,mat. xxii. d mat. xii. d Luke. xx. g Esai. vii made aunswere without any study or tarying: the sonne of Dauid. The Prophete had foresayed that he should be borne of a virgin. For thus did Esai prophecie. For this cause shall the Lord himselfe geue vnto you a signe. Behold a virgin shal conceiue and shal bryng [Page] forth a sonne: and his name shall bee called Emanuell. Daniel foretolde the selfesame thyng more couertely,Daniel. ii. a whan he expouned what was mente by the stone that was cut of from the hill without hādes, which brake al to pieces and into powdre, thatsame prodigious image made of golde, siluer, brasse, iron, & clay: and within a short while it grew into a great mountaine, which with his largenesse fylled and possessed all the kingdomes of the world. For Christe being without mannes helpe borne of the virgin Mary, shal grynde, and crushe to powdre all the kyngdomes of the worlde, and shall with hys doctrine possesse all the worlde. Uerayly Ezechiell beyng enspired dyd perceyue thesame to fore, at what time he described the Este gate of the temple, through which ye Maiestie of the Lord entred in. Of which gate he speaketh in this maner: ‡ This gate shall be still shutte, & shall not be opened, & there shall not a man passe through it: because the Lorde God of Israel hath come in therat, els shall it be shutte still. The prince hymselfe shal come through it, &c. Whan ye heare the Temple of the Lord, ye knowe well enough to be mēt therby the wombe of Mary consecrated by the holy ghoste. Whan ye heare the Este gate, doe ye not knowe the menyng of it to bee the enclosure and tabernacle of the virginly chastitie, which neither any mortall man entreing vnto it, ne the sonne of God either entreyng in, or cummyng forthe of it hathe violated or defoiled? Certes thissame is the Este gate, out of whiche proceded & issued the light that should lighten all the worlde vniuersall. And this misterie although it be not yet published abrode emong the Iewes, yet is it not vnknowen vnto those, that haue had familiar conuersacion of lyuing with Mary the mother of Iesus, and with Ioseph hir spouse. For the saied Ioseph was taken and vsed as a moste true & vndoubted witnesse of this priuy misterie, which at his due tyme shall be famously spred and spoken of throughout the worlde vniuersall: howe that a virgin without any lyke exaumple afore goyng sence the worlde first begon, by the breathing of the holy ghost vpon hir, brought forth a babe, whiche was partaker of the diuine nature of the godhead, & of the humain nature of man both at once. That if it appere to you or seme a thing vncredible that God should be borne of a creature mortall: considre ye what the Prophete Baruch did prophecie of the sonne, whom God, taking pietie and compassion on mankynde, dyd euen for the veray purpose sende into the yearth, that vnto the straighing wandreers and to the blynded he should shewe the waye of health and saluacion.
Batuch. iiiThissame is our God (sayeth he) & there shall be none other estemed besydes hym. This is he that hath found all the way of discipline, & hath [...]aught it vnto Iacob his babe, & to Israel his beloued. After this, he hath ben seen in yearth, and hath liued emong men. And as for Daniel doeth also shewe the tyme of his birth,Dani. ix. accoumptyng it by seuens or seuenfoldes of wekes and yeres, if a man will any thyng curiously serche and trye it out. But long and many a daye before him, the patriarke Iacob, beeyng nowe [...] ere the tyme of his departing out of this worlde, and endewed with the spirite of prophecie to shewe thynges to come, prophecied in this manier:
Gene. xlix.The scepter shall not be taken awaye from Iuda, & a guide frō the thighe of hym, vntill he come whiche must be sent, and he shall be the expectacion of the heathen. Now al the regiō of the Iewes, were in subiecciō to the Emperours of Rome. Iewrye had Herode to their kyng beeyng an aliene, or outlandishe [Page cxciii] man borne. That thyng did euidently conuince and proue that Messias should nowe come, if a body had serched the prophecies. And where he added: Math. ii. a And he shall bee the expectacion of the heathen: albeit this poynet shall in tyme to come bee more clere and manifest, yet did euen than at the veraye time of his natiuitie appere. For immediately vpon the deliueraunce of the virgin, there come renning thither by the guiding and leding of a sterre, thre Magians, or sage philosophiers with presentes to wurshyp the newe kyng, and to dooe homage vnto him. And euen thissame veraye poynte, that it should so be, had not the voyce of the prophetes leafte vnspoken neither. For thus sayeth Esai: Esai. xii. Before he haue the knowelage to refuse that is eiuill, and to choose that is good, he shall take the spoiles of Samaria and Damascus against the king of the Assyrians. For whyle he beeyng yet a young babe and an infaunte draweth three Magians vnto hym by the ledyng and guidyng of a sterre, and of idolaters maketh them wurshippers of the kyng of kynges: did he not take the spoiles of Samaria, whiche countrey had an eiuill name for worshippyng and seruing of idolles?
For Damascus was in olde tyme reputed for a parte of Arabia before that by the diuidyng and particion of the countreyes of Syria, it was assigned to be a parte of Syrophenicia. And in dede the Easte parties haue muche aboundaunce of swete odouriferous sauours and spieces: wherof the Magians of their rychesse brought foorth frankinsence, and myrthe, and golde: wherof the prophecie failed not to make mencion neither. For thus speaketh Esai. Esai. lx. Al they of Saba shall come bringyng golde and frankynsence, and shewing forth laude vnto the Lorde. The prophecie also of the Psalme maketh mencion of thesame where it sayeth: Psa. lxxi. a Math. ii. c There shall be geuen vnto hym of the golde of Arabie. And agayn in another place: The kynges of the Arabians and of Saba shall bring presentes. For in those regions and parties, the chiefe rewle and gouernaunce is commonly in the handes of the Magians, that is to saye, the saiges, or the wyse mē of knowlage. And forsoth by the name of the kyng of the Assyrians, was signifyed the wieked kyng Herode, who at the spryngyng vp of Messias, whan it was told hym, was fore out of quiete in his mynde and defeated of his purpose by the Magians. Therupon folowed the murdreyng of the infauntes within all the limites and boundes of Beethleem, whiche thyng the prophecies did not leaue vnspoken neither. For thus did Hieremie syng. The voyce of heauinesse,Hiere. xxxi. wepyng, and lamentacion was heard on high: euen of Rachell mournyng for hir children, and she would not be comforted▪ because they wer awaie. For so did he expresse the lamentyng of the mothers bewailing the boucherly murdrement of their young suckyng babes. And the place he did halfe derkely and mistically expresse by the name of Rachel, whose sepulchre is not ferre of from Bethleem. Than was he secretly conueied into Egipte by the warnyng of an Aungell: and was broughte home agayne from thence by the warnyng of thesame Aungel. And had not the prophecie of Oseas shewed that same afore? Mat. ii. b Oiee. xi. a Mat. iii. b Marke. i. b Luke. iii. d Iohn. i. c Out of Egipte haue I called my sonne. Now before he begonne to take in hande the office of preachyng appoynted vnto hym by his father, did not his foregoer Iohn opēly testifie that he should come immediatly furthwithal, and whan he came in dede, shewed him to the people of the Iewes with his finger? And had not Esai clerely prophecied afore that so it should bee? Esai. xl. a The voyce of a cryer in wildernesse, prepaire ye the waye of the Lorde: make [Page] ye the pathes of our God streight in wildernesse. I wysse ye sawe Iohn preachyng in wyldernesse, ye hearde hym acknowelaging this prophecie being forespoken of hymselfe. No nor the prophecie least not his baptisme vnspoken of neither. Now where he begonne his preachyng not in Hierusalem, but in Galilee, did not Esai prophecie clerely enough therof afore? saying: The land of Zabulon and the lande of Neptalim,Esai ix. (where through the sea waie goeth ouer Iordane into the lande of Galilee:) the people which sate in derkenesse haue seen a great light. And them that dwell in the lande of the shadowe of death, vpon thē hath the light shyned: and it is well knowen that Capernaum, (where Iesus first dwelt whan he entred the office of preachyng) standeth in the marchesse of Zabulon and Neptalim, and that it is a [...]ttie sytuate on the shores syde of the sea. Neither was there any straungenesse or clokyng made of the kynde of doctryne, whiche he oftentymes vsed emong the people,Psal. lxxvii a. enwrappyng his mynde and sentence in the misticall derkenesse of parables. For thus renneth the discourse of the Psalme Azaph: In parables shal I opē my mouth, I shall speake proposicions from the beginnyng. And ferthermore that people there shoulde bee whiche should crye out agaynst his doctrine, and withstande thesame, as men sinistrely interpretyng and slaundreyng aswell all his sayinges as dooinges,Esai. vi. Esai prophecied saying: Ye shall heare in dede, but ye shal not vnderstāde, ye shal playnly see, and not perceyue. Harden thou the herte of this people, stop their eares, and shut theyr iyes, that they see not with their iyes, heare not with their eares,Esai. liii. and vnderstande not with theyr hertes, and conuert and bee healed. And suche people doeth he fynde faulte withall in an other place also: Lorde, who hath geuen credence vnto the thyng whiche we haue hearde? And ferthermore as touchyng the miracles whiche ye haue seen him shewyng, had not the holy sayinges of the Prophetes plainly tolde therof afore? doeth not Esai thus speake?Esai. liii. He only hath taken on him our infirmities, and hath borne our peines. For what kynde of sore or euill hath he not drieuen awaye from persones being in woefull case and miserable? Thesame Esai in an other place also speaketh, yea, more openly and plainly, of the selfe same thyng in this manier.
Saie vnto them that are fearefull: Bee of good chere, and feare not. Beholde▪ your God commeth to take vengeaunce,Esai. xxxv and ye shall see the rewarde that God geueth. God commeth his owne selfe, and will deliuer you. Than shal the iyes of the blynde be lightened, and the eares of the deaf bee opened. Than shal the lame man leape as an herte, and the dumme mannes toungue shall geue thankes. Haue ye not with your owne iyes seen Iesus dooe all the premisses, yea and greater thynges then those also? ye heard him whan he acknowelaged thissame prophecie as a thyng written and spoken of hymselfe, at what tyme certain disciples of Iohn beeyng sente vnto Iesus demaunded hym, whether he were the Messias that was looked for, or els it were an other that was to be looked for, and he aunswered and sayed: Goe youre wayes, beare woorde agayne to Iohn of the thynges whiche ye haue hearde and seen. The blynd see, the haulte goe,Luke. vii, a the lepres are clensed, the deaf heare, the dead arise agayne, and to the poore is the glad tydinges preached. And that the chiefe rewlers of the synagogue woulde bee with these benefites yet stil wurse and wurse incensed, did not Esai after a goodly sorte peinte out, vnder the parable of a vyneyarde, which beyng with excedyng many poyntes of diligente cure and good housebandyng [Page cxciiii] occasioned to bryng forth good fruite, dyd not aunswere the expectacion of his tiller?
Esai. v. bI looked (saieth he) that it should haue brought forth grapes: and it hath brought forth wylde grapes: I looked that it should haue doen iudgemente, and beholde wickednesse: & that it should haue doen righteousnesse, & beholde crying and misery.Mat. xxi. d Mar. xii. a Luke. xx. b And doeth not the parable iustely agree with thesame sentence of prophecie, whiche ye haue heard of Iesus hymselfe, concerning a vineyard enclosed and fensed with a toure, and furnished with a wyne presse and a gutter, whiche vineyard neuerthelesse through defaulte of the housebandmen yelded not condigne fruite to the Lord and owner? Thesame thyng also was noted by thatsame figtree, whiche would not begynne to be fruitfull,Mat. xxi. b Luke. xiii. b no not than neyther, whan much doungyng and cherishyng had been doen to it. Neyther was there any thyng els mente by the parable of the sede that was cast vpon ill grounde. He founde thesame selfe fault els where also in the Prophetes: Mat. xiii. b Mar. iiii. a Luke. viii a Esai. lxv. I haue all the daye long euermore holden out my handes to an vnfaithful people, that goe not the rightway, but after their owne imaginacions: to a people that is euer defying me to my face. The menne of power had enuy at his vertue, and slaūdreously surmuised those miracles to be wrought by the supportacion of Beelzebub.Mat. xxvi. Mar. xiiii. Luke. xxii. Iohn. xviii zachar. ix But the weakenesse of his body, the meannesse of his degree, and the affliccions whiche he suffred, was a matter of offence and slaundre of conscience to the weake, though they were no euyll men. For whan he was taken of the Iewes, euen those same twelue specially chosen Apostles fled and ranne euery man his waye. See ye whether the Prophete Zachary leaft euen this poynte vnspoken of too. psal. lxxxvi▪ I shal strieke the shepeheard (saieth he) & the shepe of ye flock shalbe scattred abrode. Wherunto accordeth the song of the eightie seuenth psalme. Mat. xxvi. Mar. xiiii c Luke. xxii. f Ioh. xviii. c Thou hast put awaye myne acquaintaunce ferre from me, and made me to bee abhorred of them. For dyd not Petur with a detestacion forsweare his mayster, and the other Apostles ready to doe thesame, if lyke perill had bloustreously come vpon them? And that this would so come to passe, Christ had foresaied to Petur before it came to passe in dede. He was betrayed by Iudas, who was one of the noumbre of the twelue. Cōsider ye whether the propheticall psalme did not foretell of ye also. Psal. cxiiii For if mine enemy (sayth he) had spokē ill of me, I would verayly haue paciently borne it, and yf he that hated me, had spoken great thinges vpon me, I would peraduenture haue hidden my selfe frō him. But thou a mā of myne owne minde, my guyde & my familiar. Now if ye haue learned ye Christe, whan Iudas comyng of purpose to betray the lord vnto the souldiers by meane of a deceiptfull kisse, did thus speake vnto him:Math. xxvi. Luke. xxii. e Frende for what purpose art thou come? Betraiest thou the sonne of man wt a kisse? Did he not manifestly lay vnto him in his veray teeth ye saying of ye prophete? he calleth him a guyde, because this Iudas semed in maner as one made a rewler ouer the Apostles, because he had the charge of doyng all affaires abrode cōmitted vnto him. Again an other psalme speaketh yet more clerly: Psal. xl. [...] For the mā of my peace in whō I haue trusted, who eate my loanes hath magnified supplanting ouer me. And see I pray you, howe the wordes of Christe whiche he spake to his disciples of the betraier at his last supper with them, doe iustely agree with this prophecie: Psalme. xxxvii. He that eateth breade with me (saith Christ) shal lift vs his foote sole against me. An other psalme [Page] again sayth: My frendes and my next neighbours haue approched nere, and haue stande against me.Psal. liiii Psal xxxvii Yea and an other psalme yet again: his woordes are suppled aboue honey, and they be very dartes. And is it not a woorde softer thē honey, to say haill maister being spoken with a kisse geuing? And was it not a darte infected with deadly poison, to say: Thatsame is he, hold ye him fast? Thus might ye haue heard of his Apostles, or in case ye haue not yet heard it, ye may yet learne it in time to come. Iudas demaūded of couenaunt of the bishops, & the chiefe rewlers, the sūme of thirtie pens or denaries of siluer, with which deadly sūme of money there was forthwithall a piece of ground bought for the buriall of poore folkes. And both these poyntes did the Prophete forespeake of in his prophecie. As concerning the pryce that he was sold for, thus did one of ye Prophetes say: And they toke thirtie plates the pryce of him that was valued,Zachar. xi whom they bought of the children of Israel, & gaue them for the potters field. These thinges thus executed, Iudas ouerlate repenting him of his facte, honge himselfe, diminishing therby the noūbre of the twelue chosen, & making a roume for an other to bee supplied into ye ordre of the Apostles.Psal. cviii. Neither was this vnspokē of by ye Prophetes. For thus sayth ye processe of the misticall psame: Let their abyding be made to lye waste & let there not be he that dwelleth in it, and his shepeherdship let an other body take. And as for the deuilishe conuocaciō for ye putting of Iesus to death, which was solemnely kept in the house of Caiphas beeyng the highest bishop, by the Scribes, the Phariseis, the rewlers of the people, & the cōmons being sworne to thesame: marke ye whether thesame poynte also hath not been wrytten & declared by ye prophecie of the psalme, which sayth: Why doe the heathē so furiously rage together?Psalme. ii & why doe ye people imagine vaine thinges? The kynges of the earth stand vp, & the rewlers take coūcell together against the Lorde, & against his enoincted. Ye heare the namyng of the heathen, & ye knowe that Iesus was crucified by Pilates seruauntes of his crue: ye heare ye woorde, peoples, & ye knowe that the multitude of all [...]ortes of the Iewes, cryed, crucifie him, crucifie him: ye heare the name of kinges, & ye know ye Pilate was ye rewler & gouernour of Iewry in Ceasars behalfe, by whose sentēce Iesus was cōdēned: ye heare this woorde, ye rewlers of ye earth, & ye vnderstāde ye headmen of the people of Iewry, who not vnderstāding the lawe spirituall, sought earthly thinges: & while they will in no wise be pulled frō thesame, they put ye king of heauē to death. Yea & Esai also doth fore threatē thesame. Woe vnto ye soules of thē (sayeth he) for they haue thought an exceding naughty thought against thēselues, saying: let vs tie vp ye tighteous man for he is not for our purpose. He was brought to iudgement as a man accused and to be arraigned.Esai. iiii. c Yea and that thing also did Esai tell afore. The Lord stādeth to be iudged, & he stādeth to iudge the peoples: ye Lord shall come into iudgement wt the elders of his people, & the rewlers of thesame. Iesus was iudged in the house of Caiphas by the chief priestes,Luke. xxii Scribes, & Phariseis, & the chief rewlers of ye people. Eftsons cō dēned he was by ye crying & clamour of ye people at ye benche of ye lieutenaūt, whā they cried: Away with him, away with him: naile him on the crosse. But while the Lord is iudged, they are iudged themselfes, in ye their detestable iniquitie is by all maner waies & meanes bewraied. Pilate gaue & pronounced sentence of iudgement against & vpon them, when he sayed: I am free & [Page cxcv] innocent from the bloud of thissame righteous man, choose you. And themselues gaue sentence of iudgement agaynst themselues, whan they cryed. His bloud be vpon vs,Mat. xx [...]ii and vpon our chyldren. Hieremie also muche lamēteth their deiulishe weorkyng agaynst Christe. Lord (saieth he) thou hast seen the iniquitie of them agaynst me, [...]re [...]. iii. f iudge thou my iudgement. Thou hast seen all their furious rageyng, all theyr thoughtes agaynst me, thou haste hearde all their reprochefulnesse O Lorde, all theyr thoughtes agaynst me, theyr lippes arisyng agaynst me, & studying agaynst me all the daye, theyr sitting downe, and theyr arisyng agayn haue I seen. Doeth he not in these wordes clerely (as it were in a playne picture) set foorth the priestes and the head men of the people consultyng together how they might put Iesus to death, huntyng for false testimonies whereby they might oppresse hym beyng innocent laying blasphemie vnto his charge, condemnyng hym by iudgement before they had matier to hym, sitting vpon hym as iudges, arising again whan they had iudged him, because they would accuse him before the lieutenaunte? A mischieuous sitting downe, and a more mischieuous arising vp again. And that not any kynde of death at auenture mighte satisfie their hatred, but there was speciallye chosen suche a kynde of death as was bothe moste shamefull and also moste hardest, Hieremie witnesseth bearyng the persone of Christ.Hierem. xi. This, o Lord, haue I learned of thee, and I do vnderstande it, for thou hast shewed me theyr imaginacions. But I am as a meke lambe, that is carryed awaye to be slayne, not knowyng that thei had deuised suche counsayles agaynste me, saying: we will destruie his meate with woode, and drieue him out of the lande of the liuing, that his name shall neuer more be thought vpon. For the deuise and purpose of the Phariseis was this: that the name of Iesus after he were accused, condēned, hanged betwene two notorious malefactours, shoulde either bee vttrely for euer abolished, or els should bee reputed emong names execrable and detestable. Nowe ferthe [...] call ye vnto your remembraunce that Christ tolde you al this matier before his death, how he should be betrayed and deliuered into the handes of the Gētiles, that he should be refused of menne and cast of, that he should be skorned, that he should be scourged, that he should be crucified, all ye knowe by your owne iye, that no pointe hereof was vnaduisedly doen or by blynde chaunse of casualtie. The Iewes did before the presence of Annas and Caiphas by meane of false witnesse,ma [...] xiiii. g mat xxvi. c. Luk. xxii. g laie vnto hym the cryme of blasphemie, then which there is none other crime more hainous. And this matier was marked out and figured in Ioseph, whom his brethren conspiryng together through enuie did accuse of a veraye naughtie cryme. Before the iudges Iesus aunswered either nothyng at all, or els veray fewe wordes, whā there was no sparke ne spotte of any cryme in him, for he had determined with himself to dye for the redempcion of the worlde. Thynke ye hardely that this was a thyng dooen by blynd chaunce,Gen. xxxvii if Esai did not tell of it afore. He was offred vp because he would and he opened not his mouth: as a shepe shall he be led to be put to death▪ and shall kepe silence as a lambe before one that shereth him, and he shall not open his mouth. And see how iustely the prophecie of the Psalme agreeth with Esai. As for me▪ I was lyke a deaf man,Psal. lviii. and heard not, and as one that is dumme, whiche dooeth not open his mouth. I became euē as a man that heareth not, and in whose mouth are no reproufes. For in thee, o Lorde haue I put my truste. For nowe was the full tyme come, that he shoulde willingly offre himselfe to all open shame of the [Page] world, as one that shoulde shewe vnto his felowes a perfeicte exaumple of pacient suffreaunce: bounde he was, strieken & beaten he was, bothe with blowes and buffettes, scourged he was, and all to spetten in the face. He had a wede of purple doen on his backe in the waye of mockyng and skorning him, and crouned he was with a croune of thornes, and beeyng contemned of Herode, he was in the waye of puttyng hym to worldly shame, sent backe agayne to Pilate in a white vesture,Luke. xxiii. in a myserable lykenesse and pieteous to behold was he brought foorth to the people, and Barrabas was preferred before hym to bee pardoned and to escape. Nowe forasmuche as he willyngly suffred all these thynges for the redempcion of the worlde, accordyng to the foresayinges of the Prophetes, it oughte not to haue bred desperacion in you, but rather haue geuen you the more hope. Doeth not Hieremie lamente and bewaile these thynges, where he sayeth? The verai breath of our mouth euen the enoyncted Lorde himselfe was taken in theyr nette,Tren. iiii. of whom we saye: vnder his shadowe we shalbe preserued emong the heathen. Heare ye againe thesame prophete lamentyng: He shall holde out his cheke (sayeth Hieremie) vnto hym that strieketh hym: he shall be filled with wordes of reuilying. In the assemblie or conuocacion of the Iewes, he was striken with a blowe of the bishops seruaunte. Of Pilates men he was striken with blowes and buffettes and with a rede: and yet made he no resistence. Nowe heare the prophecie of the Psalme: Upon my backe (sayeth he) the synners haue ploughed,Psal cxxvii they haue made long furrowes of theyr iniquitie. And the song of holy Esaie is muche accordyng to thesame. The Lorde god (sayeth he) hath opened my eare,Esai. l. therfore can I not saye naie, nor withdrawe my selfe: but I offre my backe vnto the smyters, and my chekes to the nippers: I turne not my face from men rebuking me and spetting vpon me. Now whan ye reade the prophecie of thesame prophete in an other place, do ye not thynke your selues to see verai Christe hymselfe, scourged, spetted on, crouned with thornes, couered with a garmente, and broughte foorthe in presence to the people of the Iewes in the waye of mockage and skorne? For he writeth in manier folowyng: He hath neither beautie ne fauour, whan we shal looke vpon him, there shalbe no fairenesse: we shall haue no lust vnto hym. He is despised and abhorred of men,Esai. liii. he is suche a man as is full of sorowe, and as hath good experience of infirmities. We haue rekoned hym so vile, that we hyd our faces from him, yea he was despised, and therfore we regarded hym not. Howbeit he only hath taken on him our infirmitie, and hath borne our peynes, yet we did iudge hym, as though he were plagued and cast down of god, and punished, wheras notwithstandyng he was wounded for our offences, and smytten for our wickednes. For the chastisement of our peace was layed vpon hym, & with his striepes are we healed.Psalm. xxi. Therfore thus speaketh he of himself in the misticall psalme: As for me I am a wourme, and not a man, the verai skorne of men, and the outcast of the people. Neither hath the misticall scriptures kept silence of his croune of thorne. For vnto the first man Adam it was sayd: Cursed is the yearth in thy worke. Whan thou shalt tille it, thorne and briers shal it cause to budde to thee. Thesame that the earth was to the former Adā,Gene. iii. thesame thing was the Iewyshe people vnto the second Adam. For thatsame earth beeyng so many sondrie waies tilled, prouoked and occasioned with so many benefites to bryng foorth good fruicte: it brought foorth thornes vnto their tiller.
Now Christe was the spouse of the churche or holye congregacion, as ye [Page cxxvi] heard Iohn also testifie, and the sonne of the Synagogue, being a murdreer of hir owne fleshe and bloud. Therfore in the misticall weddyng song the father calleth forth al mē to this cruell sight of the spouse being crouned with thornes.Balletes. ii Goe ye forth, O ye daughters of Sion, and behold king Salomon in the croune wherwith his mother crouned hym in the daye of the gladnesse of his herte. Forsoth thatsame was an earnest and effectuall louer, whiche washed his spouse in his owne bloud, and knitte hir vnto hym with a bande and knot vnpossible to be vndoen. And this was thatsame daye of espousall, whiche he had with so great desire desired, so that to hym beyng so earnestly in loue, all delay and tariaunce semed long. Whan the lieutenaunte leaft nothyng vndoen that he myght doe to quitte Iesus, & to let hym goe, the chiefe men of the Iewes together with the people, cryed with murdreyng and rageyng voices out aloude:Luke. xxii. Awaye with hym, awaye with hym, crucifie hym, crucifie hym.Hierem. xii And see howe Hieremie leaft not that thing vnmencioned, speakyng in the persone of Christe: I haue forsaken myne owne dwellyng place, and haue leaft myne heritage. My lyfe also that I loue so well haue I geuen into the handes of myne enemies: Myne heritage is become to me, as a Lion in the wood: it cryed out vpon me. But whatsoeuer thyng was doen vnto hym in the waye of open shame,Luke. xxii. that shall he turne into his glory. Herode sēt him backe again to Pilate clad in a vesture of white: & the people of the Gentiles shall in time cumming embrace him for their priest. The crue of soldiers did vpon his backe a robe of purple: they gaue hym moreouer a rede in stede of a sceptre: they set on his head a croune made of thornes: Gods people shal acknowlage, and shall on theyr knees wurshippe theyr kyng, euen of suche a facion ouercumming and trioumphing. Herode and Pilate play and daly together, castyng Iesus as a boule or a balle to and fro betwene them. But in the meane tyme they are made frendes wheras they were tofore at discorde and variaunce by mutuall hatered: and euen in theyr veray so doing, did they no lesse then ratifie Iesus to be a reconciler and pacifier of all thynges which are in heauen, and whiche are in yearth. Wherof Iob prophecied in this maner. The Lorde reconcileth the heartes of the princes of the yearth. Nowe eftsons renewe ye all thatsame sight vnto your selfes by castyng it in your mynde, thatsame sight (I saye) which nowe this last day ye sawe with your iyes, that is to wete, Iesus goyng out to the place of execucion, & bearyng his crosse vpon his owne shoulders. Had he not geuen tokeninges yt it should so be, whan he did many tymes saye emong his disciples and the people?
Whoso doeth not take vp his crosse and folowe me,Math. x. d. Mar. viii d is not worthy of me. Forsoth thissame was the sceptre of the king of Iewes, that is to saye, of all men confessyng the thyng whiche Esai long and many a daye agonne, sawe vpon his shoulders,Esai. ix.v Gen. xxii.v whan he sayed: And his kyngdome vpon his shoulder. A figure therof did Isaac represente so many hundred yeres past, whan he bore a faggot of wood vpō his shoulder for hymselfe to be slaine as a burnt sacrifice. But Isaac is safe vnto vs, a ramme only was slaine, that is to say, the materiall body of Iesus, whiche only could dye, but yet so dye, that it should within a veray litle time arise to life again.Math. xx. d Mar. xii. a Luke. xx.v And slaine he was without the precinete of the citie: and that the thing should so be, Christe himselfe had signified tofore by the parable of the housbandemen or fermers, which after they had cast the sonne out of the vyneyarde, slewe hym. But long afore dyd [Page] Moses signifie thesame thyng, who as ye reade in the booke that is entitled Leuiticus, cōmaunded the calf that was stain in sacrifice for ye sinnes of the people, to be carryed forth without the precincte of ye tentes,Leuit. vii. & there to be burnt. And takyng it in an allegorie, (that is to saye by the meanyng, and not by the wordes,) was not Iesus burned vp without the precinct of Hierusalem, in that he beyng enkiendled with the vnestimable fyer of charitie & loue towardes mankinde,Nume. xxi. offreed himselfe vp altogether? Whā ye sawe Iesus hanging of a great heighth vpon the tree of the crosse, dyd not thatsame misticall serpente come to your mynde, whom Moses did in old time hang vpon a stake, whiche should be a safegarde vnto all that were stoungen with serpentes, yf they did earnestly and steadily cast their iyes vpon thesame? The iye of a man is feith. And whosoeuer shall earnestely cast this iye vpon Iesus crucified, shall immediatly be safe: Yea & this veray thyng also did Moses foreshewe that it should be, that the Iewes beholding Christ hāging on the crosse, who by his death gaue life vnto all creatures, yet neuerthelesse would not beleue in him.Deut xxviii For in this maner speaketh he in the Deuteronomie. And thy life shal hang before thine iyes, and thou shalt feare both daye and night, & shalt haue no trust in thy lyfe. Ye sawe hym hangyng betwene twoe theues, and doe ye not acknowlage the prophecie,Esai. liii.v Math. xx.v Luke. xxii d Amos. viii. that saied? And with the wicked was he reputed. Ye sawe the derkenesse of night sodainly ouercast in the middes of ye day time from the sixt houre vntill the nynth: Christ himselfe saied and affirmed himselfe to be the light of the worlde, and gaue knowlage yt the night drewe nere at what tyme he should be doen to death out of this worlde. And dyd not Amos clerely prophecie this matter? And it shalbe in that day (saieth the Lord) the sunne shall goe downe in the noontide, and I will make the yearth to be all ouercast with derkenesse in the daye of light. Neyther did Zacharie hold his peace concernyng this matter, whan he sayed: And it shall be in that daie, there shalbe no light, but colde and froste, and it shalbe one daie whiche is knowen to the Lorde. Not daie nor night in their due time, in the euentyde shall the light be. It was a day knowen to the Lorde which day the Iewes knewe not by the markes therof.Zach xiiii.v Daye was it not, because that aboute the houre of noontyde arose derkenesse: night was it not, because that after the nynth houre light came again. Than colde and froste there was in the hertes of the disciples whan they fled euery manne his waye, and despaired, in the noumbre of whom was Petur: who ferthermore abiured the Lord (that is to saye, swore that he knewe hym not, nor had naught to doe with hym, nor naught would he medle with hym,) while being throughly taken with colde he taketh warmth and heate by the coles of wicked Iewes. Cōferre ye now the thynges that were doen whyle Christe was hangyng on the crosse. Whan he thirsted, there was raught vp vnto hym wyne mixed with myrrhe, and vyneagre withall: euen like as whan he should bee hoighced vpon the crosse, they offered hym wyne mixed with myrrhe. And did not the prophecie of the Psalme tell plainly herof afore,Psal. lxviii where it sayeth? They gaue me gaule for my meate, and in my thirst they gaue me drinke of vineagre. Ye heard the Phariseis and the rewlers lyke conquerours speakyng proudely agaynste him as he hāged on the crosse,Luke. xxiii. and emong other reuiling woordes laying this also against him. He sayed he was the sonne of God, he putteth his wholle trust and confidence in the Lorde, let him nowe deliuer him yf he will haue [Page cxcvii] hym. See ye nowe how lustely the prophecie of the Psalme did not onely foreshewe the veray thyng: but also did speake euen the verai woordes of those wicked persones,Psal. xxii. where it sayeth: But as for me, I am a wourme and no manne: a veray skorne of men and the outcast of the people. All they that see me, laugh me to skorne▪ they shoote out their lippes, and shake theyr head, saying: he trusted in God that he would deliuer him: leat him deliuer him if he wil haue him. Ye sawe the lambe,Luke. xxiii. of whiche Esai prophecied, not once openyng his lippes, but holdyng his peace at al opprobrious woordes, yea and moreouer praying hertely for the causers and workers of his death, whan he cried. Father forgeue them, for they knowe not what they doe. Nowe loke ye whether the psalme did not fore tell this thing too?Psal. cviii. They spake agaynst me with guilefull roungues, they coumpaced me round about with wordes of hatred, and assailed me without cause. In stede of that they should haue loued me, they railled againste me, and as for me I did praye. Ye sawe hym fastened to the crosse with nailles, and hang naked, his bodye stretched euerie waye to the vttermoste. Heare ye nowe a clere and plain prophecie of thesame. They perced my handes and my feete, and they tolde all my bones.Psal. xxi. Ye sawe the souldiers partyng emongst them the garmentes of Iesus whan he was crucified. And this poyncte also foloweth the prophecie of thesame Psalme in this manier. They parted my garmentes emong them, and cast lottes vpon my vesture: his other garmentes they parted emongst them: for his coate that was a whole piece in it selfe, because it had no seames that it might bee vnriept, they drewe lottes. Whan he was euen at the poynte to yelde vp the ghost, ye heard hym saye with a strong voyce: Father I commende my spirite into thy handes,Psal, xxx.v declaryng the prophecie of the psalme to had spoken afore of his death. Ye sawe the twoo theues legges broken in sodre: and that Iesus legges were not broken, because he woulde by this signe also declare hymselfe to bee the true Paschall Lambe, whose bloude hath made free and hath deliuered from euerlasting death al persones that belieue in him, of whome there was a commaundemente geuen in the booke entitled Exodus: Ye shall not breake any bone of hym.
Ye might also haue marked this poynte that he ouercame the strengthe of the worlde and Satan with the contrarie: with simplicitee he maistered craftinesse, with mekenesse he ouercame fiercenesse, with humilitee he hadde the ouerhande of pompe and glorie, with courteous behaueour he subdued pryde, and in lyke manier with the weakenesse of body he conquered the power of Satan. For what thyng is more weake or feble then a man dying, and yet what great strength this weakenesse had, ye sawe. Ye beheld and sawe the sunne ouercaste with derkenesse the yearth to be cast in a quakyng, stones to brast one piece frō another,Psalm. cv. graues to open, the vail of the temple to be cutte in soondre. These thynges veraily declared that his special great strength, wherwith he throughly subdued the deiuill, and the world, was preastly and readily shewed foorth at the houre of his death.
And this thyng also had the mysticall Psalme foreshewed,Abacuc. iii where it sayed: Tell ye in the nacions, God hath reigned from the tree. And this thyng did not the Prophete Abacuc leaue vnspoken: His brightnesse (sayeth he) shal be as ye lyght: hornes in his handes: there is his strength hidden: death shall go before his face: and the deiuill shall go out before his feete. Ye heare the hornes or peakes of the crosse, the feblenesse wherof beguyled the prynce of this worlde. [Page] For the lord Iesus had there priuely hidden his heauenly vertue and strength, to thende that he might oppresse the deiuill: he led death in a triumphe, he made Satan to be openly knowen what he was, and made hym an open shewe: and his verai self before he should dye,Iohn. vii. c foretold that this thing should so be, in that he sayed: Whan I shalbe exalted vp from the yearth, I wyll drawe all thynges vnto my selfe.Deu. xxxiii. And the selfsame thyng did Moses signifie beyng nere the tyme of his death, although by derker woordes of a misticall sense. For whan he blissed the tribes euerie one by it selfe, and it was come to Ioseph (who bare the figure of Christe) he saied: As of a firste borne oxe is the beautie of hym, and his hornes as the hornes of the beaste Rhinoceros, with them shal he fanne the nacions euen vnto the endes of the earth. So hath it ben thought good to the wisdom of God: that Christ should subdue the vniuersal world through the hornes or angles of the crosse. Neyther did the Prophetes leaue his buiriall vnspoken of neyther. For Hieremie representyng the persone of Christe wryteth in this manier: My lyfe fell downe into the lake and they put a stone vpon me. For ye knowe that he was buiried in a sepulchre of stone,Luke. xxiii Mat. xxii d Mark. xv d Iohn. xix g and that the mouth of the monumēte was shutte with a mightie great stone, because no body should take awaie his corpse. On the preparyng daye well towardes euentide he was laied in his graue: there did he rest all the Sabboth, that is to saye, whan the weorke of mannes redempcion was nowe finished, and completed. Consider ye whether the prophecie did not foreshewe euen of thissame thing also: From the sight of iniquitie (saieth the prophecie) was the righteous taken awaie, & his place shall bee in peace. Moreouer vntill the tyme of his death, he suffred hymselfe to be touched of the wieked: after his death he would not be handled ne touched of no body but of his frendes. Neither did he from that tyme forthward shewe him selfe to be seen, but only to his frendes. And of this matier had the aunciente prophecie of Iacob the patriarke, geuen a darke significacion and tokenyng, who, whan he should dye, prophecied in this manier of Iuda. Naye I shoulde rather saye of Christe: Thou layest a long as a lyon, who shall reise hym vp? Ferthermore lyke as it was his will to dye,Gene. xlix. and to bee buiried, so that it shoulde not come to passe that he should rotte in his sepulchre, but that after tarying a veray shorte tyme, he should arise to lyfe agayn, was it not a thyng openly foreshewed of the prophetes? doeth not the holy ghoste speake after this manier in the fifteenth psalme? Thou shalt not leaue my soule in hell, nor shalt suffre thy holy one to see corrupcion. No spieces, no swete baulmes doe geue this gifte, that a dead carkesse shall neuer putrifie, forasmuche as continuaunce of tyme doeth forweare the verai spices selfe, whiche tyme consumeth euen the monumentes, though they be of marble stone, but this gifte doeth resurreccion geue, whiche geueth immortalitie, but all the whole figure of this matier did not Ionas the prophete many yeares sence plainly presente? The tempest was imputed vnto him,Ionas. i. v. and to entent lest al ye companie should perishe, he was headlong toumbled into the sea, to thende that by the losse of him being but one mā, the tempeste might be alayed, wheras otherwise it threatened death vnto al the company. Christe dyed for the sauyng of all creatures, to the ende that he alone might pourge awaye the sinnes of all the people. Ionas was swallowed vp of a whale, and out of the bealye of thesame whale was he rendred againe on the thyrde daye after, otherwyse then all folkes loked for: Christe was layed in his graue, wherhence he promised that he woulde come forth on the thyrde daye. [Page cxcviii] For vnto the Iewes requiring a signe from heauen, he promised the signe of Ionas the prophete,Mat. xii. c. Mark. viii. Luke. xi. d Iohn. vi. d. and that hymselfe would after the exaumple of thesame Ionas, come forth on the thyrde daye out of the caues of the yearth. And howe many tymes did he repeate this thing to drieue it into the disciples myndes, that he should dye, and returne agayn to life on the thyrde daie? And that thing had Oseas the prophete told long afore, who sayed: After twoo dayes shall he reuiue vs,O see. vi. a on the thyrde daye shall he reise vs agayn to lyfe. Forasmuche therfore as ye haue hitherto seen all thynges agree together, the figures of the law, the foresayinges of the prophetes, the foretellinges of Christ himself, and finally the ende of thynges as they haue from tyme to tyme folowed and come to passe: howe happeneth that ye nowe, as men beyng halfe in a sloumbre or a dreame, are vnbelieuers, and doe not rather of thynges alreadie pas [...]e, coniecture thynges afterwarde to ensue? He tolde you afore, that betraied he shoulde be and deliuered to the Gentiles, that he should be bound, scourged, skorned, and crucified.
Not one iote of all these thynges but it hath come to passe. All the premisses ye haue seen, and dooe belieue them: but euen he the verai same man, told also afore that on the thyrd daye he would arise to life again, and that he would by the space of a certain of dayes, shewe hymself not vnto the worlde, but vnto his disciples. Wherefore than do ye not credite those weomen which reporte them selues to haue been adcertayned by the Aungels, that he was arisen to lyfe agayn? Doth the frailtie and feblenesse of his body deceassed, so greatly offende you that ye nowe fall into vtter dispaire, as though al thatsame noble promises of his wer vtterly extinct and dead, concernyng his kyngdome, concerning the power of heauen and yearth to be deliuered vnto the sonne, concernyng his ascending vp into heauen, and his returnyng from hence vnto his father, concernyng his sittyng at the right hande of his father, of extendyng and spreding the gospel throughout all the nacions of the world, concernyng his glorious cummyng a little before the ende of the world, concernyng the immortalitie of the holy, concerning the euerlastyng paines and tormentes of the wicked? Na [...] wete ye well, that death it was whiche opened the waye and entreaunce into the maiestie of all these thynges. Euen as ye haue seen hym dying and buried, so shall ye see hym returned to lyfe agayne, so shall ye see him ascending vp into heauen. Ye shall receyue the spirite of God: ye shal see the celestial power of god shewe foorth it self in men of lowe degree, and of no learnyng ne knowlage worldly: ye shall see the light of the ghospell by meane of thesame persones in a litell tyme to sprede ouer all the world with his [...]adiaunt beames. And that same Iesus, who hath here b [...]n set at naught, spetted at, and had in derision, ye same Iesus shall all the world wurship, as equall with God the father, and an eguall partener with him in his kyngdome. Finally all mankynde without excepcion, shall see him in the maiestie of his father encoumpaced with coumpanies of Aungels, iudgeing the quicke and ye dead. And it hath pleased him that the cummyng of thatsame daye shoulde bee vncertayne to all creatures. In the meane season his wille was that his seruauntes shoulde care for nothyng but the kyngdome of the ghospell.
And all the premisses haue been foreshewed by the prophetes: they haue been marked and appoynted out by fygures of Moses lawe: they haue been a great porcion of them, alreadie perfourmed: neyther ought there any manne to [Page] doubte but that all thynges shall in theyr due tymes bee presently shewed. These wordes of the Lorde Iesus mouthe, not onely striekyng the eares of the saied twoo disciples, but also percyng and throughly sinking into theyr hertes, did so possesse them, that neither they felte the trauayle of the waie, nor tooke any markes of his face while he spake, nor yet remembred to thynke with themselues in theyr myndes, who is thissame that hath the holy scriptures, and all the doctrine and lyfe of Iesus so prompte at his fingers endes, and the whiche doeth in suche wise hold vs stil, & moueth the verai bottome of our herte roote [...] with talke of suche efficacie and pith? This man did we neuer see emōg the disciples, and yet doeth nothyng escape him, but he knoweth it. They dyd nomore but cast a fansie of loue vnto him halfe in a dreame, and hadde a great delite to learne Iesus of Iesus self. For neuer is he with better lucke or successe learned, then whan himselfe vouchesalueth to teache hymselfe vnto vs.
Theyr iourney beyng with this & other lyke cōmunicacion wel ouerpassed, they did now drawe nere to the litle towne called Emaus. Than Iesus, because he would the more enkiendle their desirefulnesse, fēbled & made coūtenaunce as though he woulde not make any tariaunce at Emaus, but made as though he had yet somewhat ferther waie to goe, for the others, as men fallen in despatre had forsaken Hierusalem, and were in returnyng home into theyr owne countrey where they were borne, wheras suche persones as haue truelye belieued in Christe, haue here in this world no parmanent citie, but doe by continual iourneyng make haste vnto thatsame other citie celestiall. But the sayed two disciples, because they could not bee plucked awaye from suche a ioly talkyng companion on the waye, they praye hym, they beseche hym for Goddes sake, they make al possible instaunte requeste vnto him, yea and in conclusion bothe with desyryng which wolde not haue any nay, & also with takyng and holdyng him fast by the cloke and vesture that he went in, wheras he refused so to dooe, they compel him without choyce or remedie to take lodgeyng with them that night, now callyng hym by the name, maister, not that they knewe hym to bee Iesus: but because that by his meruaylous talke they coniectured hym to bee no common waifaryng man. And this sayed they vnto hym: Maister, thou haste hytherto shewed thyselfe a swete and frendly coumpanion on the waye, now shew thy self also a like geaste vnto vs. Why wouldest thou committe thyself to goyng of a ferther iourney? The euentyde now draweth faste on, and the sunne draweth well towardes setting in the west. Of veray good cause dooe they hate the nighte, as many as loue Iesus: and yet ought not suche people to feare the nighte of this worlde, as haue Iesus to theyr coumpanion. And Iesus loueth to be prayed to doe the thyng, whiche he dooeth with glad will? partely to the entent he maye geue his giftes to persones ientilly deseruyng it, and worthie of it: and partely to teache vs a lesson, that a benefite or good turne is to bee put in the lappe, and will he nill he, to bee dooen to the neighbour beeyng in necessitee. For some persons do in suche sorte offre a good turne to the neighbour, as thoughe they were in feare, leste the partie, to whom it is offreed▪ would not refuse it: and they geue it with suche a countenaunce, that they seme to geue it agaynst their stomakes. Iesus hereupon entreed the toune, and vouchesalued to vse their courteous entreteinmente.
The sayed twoo disciples beyng glad men of so great and noble a geaste, wha [...] they had ministred vnto him all manier of thynges whiche are wont to bee ministred to geastes that are welcome to ones house: they also layed a table and made readie for supper, and as apperteined for men of their slendre hauour, thei sette theron for hym suche poore parte as they had. The fare was competent & meane without any excesse: but aboue al thinges their countenaunces that they set theron, were good and frendely, & aunswerable to their moste sincere hertes. And now that Iesus was sette at the table with them,As he sate at meate h [...] tooke breade and blissed it. &c he tooke bread, he blissed it, and brake it, and than raught it forth to them. And because thei knewe this guyse to be as a thyng peculiarly vsed of Christ, and no man els, that he would before meate geue thankes vnto the father, and thā afterward he would breake it with his owne handes, and so distribute it emong his disciples: These twoo disciples (as it had ben) sodaynly awakened out of slepe, begonne bothe at once to thynke in theyr myndes vpon Iesus.And theyr iyes were opened. &c. And immediatly the impediment that had hitherto been therof, beyng now taken away, thei knew by that marke that it was veray Iesus in dede. And while that a certain sodain kynde of beyng amazed entred into theyr hertes, Iesus vanished awaie out of their sight. For after the time of his death forthward he did but a litle at once and after a sparing facion shewe hymselfe in presence: either for that the infirmitie of mortall men was not hable to abyde the maiestie of his bodye beyng returned to life again: or els because they might by litell and litell enure themselues to lacke the sight of his body, which was verai shortely after to bee had awaye from them to the ende they should now loue him after the spirite. Ferthermore they haue perfect markes to know Iesus, but in the house, whiche is the churche or holy congregacion: they haue no sure markes of him, but whan himselfe reacheth forth vnto them the breade of the worde euangelicall. For he it is that openeth the iyes wherwith Iesus is by sure markes and tokens knowen. On the waye had he broken and geuen them thatsame bread after a misticall sorte, whan he opened the scriptures vnto them. And the thyng that he had there dooen after the spirite, he did afterwarde renewe by a corporall and bodyly token. And whan Iesus was in body goen, they did now better see him, then at suche tyme whan he was in bodye present with them. Theyr iyes were holden, because they beleued not. Now whan he is absent, they see him with the iyes of theyr faith. After the departure of Iesus awaie from them,And they sayed betwene thē selues: dyd not our hertes burn within vs? they ceasse not to talke of Iesus betwene themselues, saying: how happened, that it was so late ere we knew Iesus? A certayn kynde of slepe possessed our myndes: the blessyng of the bread, the breakyng and the geuyng of it vnto vs, was the firste thyng that did shake awaye thesame slepe: but had we not been as men half a slepe, we mighte of his veray talkyng with vs euen aswel haue coniectured that himselfe was Iesus, in that he did with such a long processe so meruailously tell vs so many thinges of Iesus. Whan he did in talkyng familiarly with vs on the waie, expoune vnto vs out of the scriptures the mysticall derke speakinges of the figures and prophecies: did not we fele a certain woondrefull feruentnesse of herte, suche as the [Page] talke of the Scribes and the Phariseis doeth not engēdre the like in the hertes of the hearers? But euen of such lyke sorte as this, are the lorde Iesus woordes woont to bee vnto suche folkes as heare them with a simplicitie. His woordes or sermons would pricke the conscience, it would moue the myndes with affeccions, it would rauishe, it would burne, it would enflame, and it woulde leaue certaine sparcles and stynges or priccles behind it in the hertes of the audience. And whan they had bothe the one to the other confessed plainly that they hadde bothe of lyke sorte been strieken in their hertes, & did not now any thing doubte but that he was veray Iesus self returned again to life: they streight waie lefte Emaus although the daie did nowe growe fast awaie, & with greate spede they gotte them backe again to Hierusalem, to thentent that they mighte make the other disciples also partakers of so great a ioye, and that by mutual conferring one with another, the feith of all the cumpanie might be confirmed. For the lord hath a great desire to haue the benefites of his free gift in suche wyse to be spred ferther and ferther abrode emong men: that through their mutuall doyng of good one to another, aswell charitie maie growe emong them, as also good desertes maie encrease in them, whiche God maie rewarde. They were slowe whā they leaft Hierusalem, because Iesus beyng one that kept talke with them, beguyled them of felyng any werinesse of the waie, and plucked out of theyr mindes, all desyre of beyng in theyr hosterie. But the gredinesse aswell of bearyng tydynges backe agayn of that that had happened, as also of knowyng againe on the other syde what had befallē to the others, made them as light as though they had had wynges on their fete, whan they returned backe again to Hierusalem. Whan they were come thither,And found ye eleuen gathered together. they founde the eleuen Apostles: (for now had Iudas ben abated from the noumbre of the twelue.) And with these eleuen there were many disciples mo present: who not tarying vntill these twoo had reported all theyr tale, leapyng of theyr owne mocion for ioye, made relacion to thesame, that after the vncertain hope, whiche the women had fyrst of all creatures made vnto them of the lordes arisyng again from death to lyfe: there was present knowlage come that he was arisen in veray true dede. For (they sayed) he had appeared vnto Symon Peter. The woordes of this Peter, because he was of a principall estimacion emong the Apostles, had more credite with the disciples, then the wordes of women afore. For it pleased the lorde Iesus to cū forte this Peter first, and to confirme him with his presence, whō he knewe besydes the euill of vnbelief whiche was in the rest also aswell as in hym, to bee greued with the priuie knowlage in his conscience of forswearyng his maister. The twoo disciples aforesaied beyng glad men of these newes, doe sembleably on theyr parte also make relacion,And thei tolde what thinges had ben doen on the waie. howe whan thei were on the waye goyng towardes Emaus, there came a certaine man beyng of none acquaintaunce with them, and ioyned hymselfe together with them in coumpanie, in the lykenesse of a wayfaryng man, who by takyng an occasion had tolde and recited manye thynges of Iesus: repeatyng out of the bookes of Moyses & of the Prophetes, whatsoeuer thyng had been foreshewed concernyng Iesus, and also recityng what had fortuned, and what was afterward to happen: and how they had no knowlage of hym by any token till at last by the peculiar and speciall custome that he had euermore tofore vsed to blisse, to breake, and to geue bread vnto thē.
Whyle they with suche holy talkes as these, do on bothe parties counforte and glad themselues, some of them beleuing, and some yet still doubting: the Lorde Iesus sodainly entred in, whan the doores were all shutte, and was not seen commyng thither, but sodaynly was standyng euen in the middes emong them. For in suche lyke sorte do the angels soodainly appere visible, whan thē selues will, and again soodainly vanishyng awaie whan them lyketh. And as good spirites wha [...] they appere, are accustomed with frendly and amiable speakyng vnto men to take all feare out of them, to the entent that the weakenesse of mannes nature maye not bee any thyng dismayed or troubled: righte so the Lorde because he shewed himselfe visible bothe sodainly commyng in, and also in the euentide being now we [...]ed verai darke, he speaketh vnto them wt an amiable salutacion, saying: Peace be vnto you. It is I, feare ye not. This speaking although it ought of good cause to putte awaye all feare:And he said vnto them: peace be vnto you. &c. yet neuerthelesse so great was the weakenesse of some of the disciples, that hauyng theyr herte at theyr verai mouth for feare, they dyd not belieue that it was Iesus, but supposed themselues to see some spirite.
They had seen hym not long afore dead and buiryed, they sawe hym not to had entred at the doore, but to had appered sodainly. Wherfore it coulde in no wyse synke in their hertes, that it was Iesus bodye that they sawe, but some spirite. For the common people reporte suche manier fables, howe yt the gostes of dead folkes doe oftentimes appere to suche as they wyll, and to represent to mortall mennes iyes a certain lykenesse of verai naturall bodyes, and yet not to haue any materiall and veraye body in dede.
Emong these was Thomas, who vnto the disciples reportyng that they had seen the Lorde, had sayed playnly that he would neuer belieue it, except by puttyng his fingers into his syde, he hadde serched all the prientes and holes of the nailles and of the speare. Iesus therfore to shewe an vndoubtable trueth vnto them all, that bothe he was aliue, and also bare aboute with hym a veray reall body in dede, and not any other bodye then thesame whiche he had caryed tofore, sayed vnto them: Why dooe ye yet feare me, as the sight of a ghoste, seeyng that ye playnly beholde me with your iyes, and knowe my fauour of olde, and seeyng yt ye heare my voyce, beyng acquainted and familiar vnto you, & yet neuerthelesse dooe thoughtes of vnbelief & mystrustyng aryse yet still in your hertes,A spirite hath no fleashe and bones, as ye see me haue euen suche like as are woont to come commonly in mēnes myndes? Satisfie ye euery one of your senses: vieu and beholde you my hādes & my feete: they haue manifest prientes of the nailes: touche & handle ye my syde, it hathe the gashe of the speare, fele ye my bodye & come nerer me with your iyes, & leaue ye suspectyng of any spirite. For a ghoste hath neither fleashe nor bones as ye see that I haue. That I entred in hither the doores beeyng shutte, that whan my wyll is I am seen, and whan my will is I am inuisible: it is not any blyndyng of mennes iyes by any sleyght, but the gifte of the body beyng now made immortall. And euen suche lyke shal your body also be, after [Page] the resurreccion. Whan the lorde had by suche woordes as these taken awaye the feare from thē, and had put them in a comforte: he shewed foorth vnto them his handes and his feete to be viewed: he opened his side that they might handle the manifest dientes of the woundes.
For it was the lordes pleasure to reserue thesame, to the entente that by those euidēt tokens he might than emong his disciples perfectly auouche the trueth of his humain bodye, and also that he maye in tyme to come at the laste daie of iudgement enbraide to the Iewes their vnbelief accordyng to the prophecie, which sayeth: They shall see in whom they haue perced and made holes. Nowe wheras some there wer yet still, which did not plainly belieue it to bee thesame bodye that they had seen dead, but were in case that a certain inebriacion (as ye would saye) of drounkenship or gladnesse did so holde theyr myndes, that they did neither perfectly beleue theyr owne iyes, nor theyr eares, nor theyr handes (for oft tymes we be afeard to belieue the thyng whiche we doe rather then our liues wishe to be true,He saied vnto th [...] haue ye here any meate? as men fearing leste we should caste our selues into some fooles paradise, or false ioye wherof to bee anon after depriued again:) Iesus vouchesaluyng with all tokens of euidence to bee a Phisician to their vnbelief, because there should no spiece of the lyke mistrustfulnesse remaine in vs, saied: Haue ye any thyng here that maie be eaten? For none there is a more vndoubted token or prouf of a man to be aliue, then yf thesame take meate. And therfore Iesus willed meate to be geuen to the damisell,Math. ix. Marke. v.c. Luke. viii. Iohn. xi. whā she was called again to life, & sembleably also vnto Lazarus: not that we shall fele any hūger after that we be reised agayn to immortalitie: but because he woulde (as that presēt tyme requyred) confirme and make euidente vnto his disciples, the veritie of his humain body. There wer present at that tyme in the same place a good nū ber of his disciples, and yet was there but veraye small prouision of viandrye. Therfore that that they had, they bryng foorth, whiche was a morsell of fishe that had been bruiled, and a honey combe. Than Iesus in the sight of them al eate parte of the thinges whiche were set before hym.
And whan he had nowe made all theyr senses perfectely to belieue that he was no sighte of any ghoste, but a verai and a liuyng man, euen thesame, whō they had tofore seen bothe liuing and also dying: he taketh recourse vnto the holy scriptures, wherunto there ought credite to bee geuen, although the sēses of man should neuer so muche crye against it. Ye ought not (sayeth he) to meruaill at the thynges whiche ye see to haue been doen. The scripture cannot lye forasmuche as it hath been wrytten by the inspiracion of the holy ghoste. Whatsoeuer thyng hath hitherto, been doen, thesame had been foreshewed and prefigurate afore in the bokes of Moses, in the prophetes, and in the psalmes. For euen I am veray he, whom the figures of Moses lawe did signifie: I am the man, of whom the holy prophetes promised so many thynges: and it is I, [Page cci] whose first springyng vp, whose progression or goyng foreward, and whose cōsummacion, the misticall psalmes doe describe: And with no lesse trueth shall all the rest of thynges also bee perfourmed, which haue in thesame scriptures been foreshewed concernyng my returnyng into heauen, concernyng the spirite of God to be sent: who, after that this bodye of myne shalbe taken awaye from you, shall make you the more stedfast concernyng the ghospell to bee spredde throughout the whole vniuersall worlde, and concernyng the laste ende of this worlde. These are the thynges whiche I did so many tymes labour to beate into your heades, whan hauyng yet a mortall bodye subiect vnto death, I lyued conuersaunt emong you, beeyng also mortall. At that tyme had not the premisses setled in your hertes: now can ye not any longer doubte whan ye see my sayinges to agree with the misticall scriptures, and the cummyng to passe or sequele of thynges to agree with them bothe. Hitherto (as the tyme hath required) I haue tendrelye borne with the weakenesse of your fleashe, and I haue with grosse proufes laied the trueth of matiers before you. From hensforthe growe ye forewarde to a spiritual vnderstandyng of the scriptures. There shal ye frō henceforth see me, there shall ye heare me. And because the misticall bokes are not vnderstanded, excepte God open our mynde and reason, Iesus opened vnto them, the iyes of theyr herte that thei might reade, belieue, and vnderstād, that was written in the scripture.Than opened he their wittes that thei mighte vnderstāde the scriptures. &c For no man doeth vnderstande scripture, but he that dooeth beleue it. In this ordre (sayed Iesus) it hath semed good vnto my father to restore mankynde. And the thyng whiche he had decreed, hath ben set forthe by his inspiracion in bookes of holy scripture. The selfe same thyng hath been foreshewed by me before it was doen: neither was it possible that it should any otherwyse come to passe, because the determinacions of God are immutable, and the holy scriptures can as litle skille to lye, as the selfe spirite of God, by whole instincte they haue been wrytten. By death, and by open shame of the crosse, the waie did lye vnto glory: it was necessarie that I shoulde arise again to lyfe on the thyrd daye, to the ende ye might know your selfes to haue a Lorde and an aduocate beyng a liuesman, and one that from hensfoorth shall dye nomore. And thesame your aduocate beeyng admitted into heauen, shall from thence send vnto you the spirite of god.And that repētaunce: & remissio [...] of synnes shoulde bee preached [...] his name. Than muste ye in the name of Iesus Christe preache repentaunce of the lyfe past, and the remission of all synnes without the kepyng of Moses lawe. Thesame remission of synnes shall bee geuen to all people through euangelicall feith onely. I haue suffred the peines in the behalfe of all creatures: leat them no more but beleue, and they shall atteigne the state of innocencie. And these thynges muste be preached, not onely to the Iewes, but also to all nacyons of the worlde: but yet prouyded alwayes, that ye begynne firste with Hierusalem. In Iewrye was I borne, & there haue I wroughte miracles: at Hierusalem haue I taught, and suffered death. Emōg this people shall ye fynde hertes by meanes and wayes nowe already prepaired vnto feith.And behold I wil send the promise of my father▪ vpon you. Unto these people shal ye renewe the memorie of the thynges whiche ye haue seen an heard. My doctrine whiche I firste receiued of my father, and than taught vnto you, ye shall poure out again into them. The world will gainsaye and withstand your testimonie, lyke as it did vnceassauntly crye out against me. But I (as I haue heretofore saied) will from my father sende vnto you the spirite, whiche he long agone promysed by the prophetes, that he woulde sende,Iohel. ii. g Psal. iiii. d whan he spake by the mouth of Iohell. And it shall bee: I shall [Page] hereafter poure out my spirite vpon all fleashe: and your soonnes and your daughters shall prophecie: whiche spirite holy Dauid also did wishe for, whā he saied:But tarrye ye in the citie of Hierusalem vntill. &c. Sende thou furth thy spirite, and they shal be created: and thou shalt renewe the face of the yearth. Thatsame spirite shall make you strong & inuincible against all terrours to bee shewed of this world. Thesame spirite shall morouer geue you eloquence whiche no creature shall bee hable to gaynesaye: he shall also geue you power to worke miracles, in sorte that your testimonie concernyng me shall bee a thyng of condigne pith and efficacie. Ye in the meane tyme vntil than, bee ye in perfecte quiete and rest with yourselues, and beeyng congregated together in one coumpainie, remayne ye in this citie of Hierusalem, begynnyng there the concorde and vnitie of the churche that shall spryng, vp: and exhorte ye one another with holy communicacions, deuoutly praying, and geuyng thankes vnto God, vntill thatsame spirite come from aboue, who shall enstructe and arme you with power and strength celestial.
And lift vp his handes and blissed them. Herupon after that Iesus had by soondry euidente prouffes confirmed the veritie of his resurreccion: he led his disciples into Bethanie, and beeyng euen now readie to departe from hence into heauen, he lift vp his hādes and blissed them, representyng euen in this veraye poynte also thexāple of the patriarkes and of Moses. And in thesame instaunte, while he wisheth well vnto his disciples, he was lifted vp from the yearth, and in sighte of them al was carryed vp into heauen. Than the disciples fallyng prostrate on the grounde wurshipped the Lord, lookyng after him with theyr iyes as long as they might. But muche more did thei looke after hym with their hertes, after that his bodye was taken awaye from their iyes. The premisses thus executed and dooen, they returned to Hierusalem, accordyng as the Lorde had enioyned them, and returne thei did with great ioye. For nowe had feith shaken of from theim all sorow and heauinesse: and assured hope of the promises did geue thē cherefulnesse. In the meane season thei wer muche and oftē in the temple,And wer cōtinuallye in the temple, praysing & laudyng god. as men euen thā alreadie offreing euangelicall sacrifices, praysing and magnifying the bounteous goodnesse of god towardes mankynde, and rendryng thankes vnto hym, for that he had decreed freely to geue suche high benefites vnto mortall men, through his sonne.
WHen I cōsider, most gracious Quene Katerine, the greate noumbre of noble weomen in this our time and countreye of Englande, not onelye geuen to the studie of humaine sciences and of straunge tongues, but also so throughlye experte in holy scriptures, that they are hable to compare wyth the beste wryters aswell in endictynge and pennynge of godlye and fruitfull treatises to the enstruccion and edifiynge of whole realmes in the knowleage of god, as also in translating good bokes out of Latine or Greke into Englishe for the vse and commoditie of suche as are rude and ignoraunte of the sayd tounges, I cannot but thynke and esteme the famous learned Antiquitee so ferre behynde these tymes, that there cannot iustelye bee made any comparison betwene them. Cornelia a noble matrone of Rome throughe longe conuersacion and continuance with her learned housebande, was in the processe of tyme so wel learned & so eloquent, that hirself was the chiefe & principall instructrice and brynger vp of hir two sonnes Caius Gracchus, and Tyberius Gracchus in all their learning, and made thesame at lengthe so fyne, that they yet to this daye remayne registred in the noumbre of the absolute and perfecte Oratours of olde tyme. We reade of one Amesia in Rome a woman so well spoken & so fine of toungue, that beynge on a time indicted and arrained of a grieuous offēce, she so wittily, so piththily, and wich suche grace made answer for hirself: that all the whole benche & Courte than presente, iudged her, for ye mere respecte of her eloquence and witte in that present perill and ieoperdie there shewed, worthy by theyr whole cōsentes & sentences, to be quit and discharged of the law for that crime. Hortensia the daughter of Quintus Hortensius, & brought vp continually frō hir cradle and tendre infancye in the house and companye of suche a noble Oratour, came at lengthe so nere to the perfect eloquēce of her father, that she was hable in publique hearing to make oracions, and thesame of so piththye a sorte, that where the noble weomen of Rome were on a time sore taxed to departe with their golde, & iewels toward certayne necessarie charges of that cōmon weale: Hortensia came before the cō missioners to speake in the behalfe of the matrones, & with her exquisite talke obteined a mitigacion almoste of the wholle taxe whiche the sessours had afore agreed vpon, and appointed vnto the weomen to contribute.
These exaumples of eloquence in weomen, lyke as they are but verye fewe in noumbre, so are they thynges of no suche highe excellencie to be meruailed at. For what great matier of woondre is it that emong so many thousādes three or fower should be founde hable to speake before a iudge in open audience: or what straūge case is it to be reputed, if some one or two weomē haue ben foūd wittie or learned in the Latine toungue beeynge their owne natiue language which euerie carter and handicraftes man than spake, though not al thinge so [Page] finely as the learned men and Oratours dyd? what high matier of praise and commendacion is it, if a few weomen being either wines or daughters to excellent fine Latine men, could in continuaunce of a greate manye yeares speake Latine well▪ yet are these weomen specialy chronicled in histories as notable, yea and syngulare exaumples worthy perpetuall fame and memorye for their wytte, learnyng, and eloquence. After these heathens, Hiereme in his Epistles writeth speciall high praises and commendacions of Eustochium the mother, Paula the daughter, and Blesilla the daughters daughter: of whiche euerye one were passyng well sene not onely in holy scryptures, but also in Latyne, Greke and Hebrewe: whiche toungues they learned exactely in a veray shorte tyme, & excelled in the same. The like testymony he geueth of Marcella a veray noble woman in Rome, whome he reporteth to had in his time so well profyted in the knowleage of holy scriptures, that after his departure from Rome, yf there were any doubtefull question or any poynte of difficultee concernyng scripture: all folkes woulde resorte to hir as to a iudge hable and also sufficient to decise any matier of controuersie or ambiguitee that happened emonge them. But this knowleage extended no ferther then to the priuate edifyinge of theyr owne selues with a very fewe others, and thesame in suche places where Latine was their mother toungue and their natiue language. But nowe in this gracious and blisse full time of knoweleage, in which it hath pleased almighty god to reuele and shewe abrode the lighte of his most holy ghospell: what a noumbre is there of noble weomen (especially here in this realme of Englande,) yea and howe many in the yeares of tender virginitie, not onely aswell sene and as familiarlye traded in the Latine and Greke tongues, as in their owne mother language: but also bothe in all kyndes of prophane litterature, and liberall artes, exactly studyed and exercised, and in the holy scriptures and Theologie so ripe, that they are able aptely, cunnyngly, and with muche grace eyther to endicte or translate into the vulgare toungue for the publique instrucciō and edifying of the vnlearned multitude. Neyther is it nowe any straunge thing to heare ientle weomen in stede of moste vaine communicacion aboute the moone shynyng in the water, to vse graue and substanciall talke in Greke or Latine with their housebandes of godly matiers. It is now no newes in Englande to see young damysels in nobles houses and in the Courtes of princes, in stede of cardes and other instrumentes of idle trifleing, to haue continually in theyr handes eyther Psalmes, Omelies, and other deuoute meditacions, or els Paules epistles, or some booke of holy Scripture matiers, and as familiarlye both to reade or reason therof in Greke, Latine, Frenche, or Italian, as in Englishe. It is nowe a common thing to see young virgins so nouzeled and trained in the studie of letters, yt they willingly set all other vayne pastimes at naught for learninges sake. It is nowe no newes at all to see Quenes and Ladies of moste highe estate and progenie, in stede of Courtly daliaunce, to enbrace vertuous exercises of readyng and wrytyng, & with moste earneste studie both erely and late to applye themselues to the acquiring of knowlage, aswell in all other liberall artes and disciplines, as also moste specially of God and his moste holy worde, wherunto all christen folkes, (of what estate or degree so euer they be,) ought to the vttermoste of their possible powers, moste principally and moste earnestly themselues to geue & dedicate. But what a great cause of publique reioycyng (o lorde) maye it be, yt in this time of Christes harneste, euerie good bodye moste busily applyinge the [Page ij] worke of his vocaciō towardes the inning of the lordes corne, some by instructyng the youth, some by teachyng scholes, some by preachyng to their simple flockes, some by godly inducing of their families, some by wrytyng good and godly treatises for the edifying of suche as are willing to reade, and some by translating good bokes out of straunge toūgues into our vulgare language for the helpe of the vnlearned: the most noble weomen of bloude and estate royall, are no lesse diligent trauaillours then the best, (in any of the aboue named offices mete for their sexe,) ne take any manier skorne or disdeigne in ye labour of drawing this haruest home, to bee ioyned as y [...]kefelowes with inferiour persons of moste lowe degre and condicion. Howe happie art thou, o England, for whose behoufe and edifying in Christe, Quenes and Princesses spare not ne ceasse with all earnest endeuour and sedulitee to spende their tyme, their wittes, their substaunce, and also their bodyes? And in this behalfe lyke as to your highnesse, moste noble Quene Katerine, aswel for composyng and setting foorth many goodly psalmes and diuerse other contemplatiue meditacions, as also for causyng these paraphrases of the moste famous clerke and moste godly writer Erasmus of Roterodom to bee translated into oure vulgare language, Englande can neuer bee able to render thankes sufficiente: so may it neuer bee able (as her desertes require) enough to praise & magnifye the moste noble, the moste vertuous, the moste wittye, and the mooste studious Ladye Maries Grace, daughter of the late moste puissaunte and moste victorious Kyng Henry the eyght of moste famous memorie, and moste derely beloued systur to the king our soueraigne lorde that now is, it maye neuer bee able (I saye) enough to prayse and magnifie hir Grace for takyng suche great studie, peine and trauaill, in translatyng this paraphrase of the said Erasmus vpon the gospel of Iohn at your hyghnesse speciall contemplacion, as a noumbre of right well learned men woulde bothe haue made courtesie at, and also would haue brought to wurse frame in the doyng. O how greatly maie we all glory in suche a pierlesse floure of virginitee as her Grace is? who in the middes of Courtly delices, and emiddes the enticementes of worldly vanities, hathe by her owne choice and eleccion so vertuously, and so fruictefully passed her tendre youth, that to the publique comforte and gladfull reioycing whiche at her byrth she brought to all Englande: she doeth nowe also conferre vnto thesame the vnestimable benefite of f [...]rtheryng bothe vs and our posteritee in the knowleage of Goddes worde, and to the more clere vnderstandyng of Christes gospell. O royal exercise in dede of virginly educacion. O vnestimable and precious fruite of maydenly studies. O noble successe of princely spending the tyme, especially in a womā. O zele of prouokyng Gods glory worthy immortalitee of fame and renoume. For what coulde be a more manifeste argumente of myndyng the publique benefite of her countrey, what coulde bee a more euident profe of her will and desyre to dooe good to her fathers moste dere beloued subiectes, what could be a more plaine declaraciō of her most constaunt purpose to promote Goddes worde, and the free grace of his gospell? then so effectually to prosecute the weorke of translatyng whiche she had begoonne, that whan she had with ouer peynfull studie and labour of wryting, cast her weake body in a grieuous and long syckenesse, yet to the intent the diligent Englishe people shoulde not bee defrauded of the benefite entended and ment vnto them: she committed the same weorke to Maister Frauncisce [Page] Malet doctour in the facultee of diuinitee with all celeritee and expedicion to be fini [...]hed and made complete. That in case the kynges maiesties moste royall commaundemente by his moste godly iniunccions expressed, declared, and published, (that the sayed Paraphrases shoulde within certaine monethes bee sette foorthe to the Curates and people of this Realme of Englande) hadde not so preuented her grace, but that she might eftsones haue put her fyle to the poolishing thereof: where it is nowe alreadie veraye absolut [...] and perfeict, it woulde than emong the rude and homely dooinges of me and suche, as I am, none otherwise haue glyttered, then clothe of golde enpowdred emōg patches of canuesse, or Perles and Diamoundes emong peoblestones. But in the meane tyme, to what learned man maye not the sedulitee of suche a noble princesse bee a spurre and prouocacion to employe the talente of his learnyng and knowlage to the publique vse and commoditee of his countrey? To whō maye not this moste notable exaumple of so vertuous a Lady, be an occasion to shake of all sluggishenesse, and to yeld vnto the common weale of Englande some condigne fruicte of his studie and learning? To what idle loiterer maye not this moost excellent acte of a kynges daughter and the same a kynges sistur bee a shame, and reproche of negligence? To what persones (be they neuer so ignoraunt or vnlearned) maie not this moost earnest zele of a princesse of suche highe estate, bee an effectuall prouocacion and encouragyng to haue good mynde and wyll to reade, heare, and enbrace this deuout and catholyke Paraphrase so plainly and sensibly translated, and so graciously by her offred, and (as ye would saie) put in all folkes handes to be made familiar vnto them? Besechyng therfore almighty god that it maie in the hartes of all good Englishe people take no lesse place, ne weorke any other effect of godly knowleage and innocent liuing, then your highnesse in procuryng these trāslacions, and the said Ladie Maries grace on her partie also haue ment it: I shall sembleablye be a continuall peticioner to his diuine Maiestee, longe yeres to preserue bothe your estates: you, to the procuring of many such good translacions for the edifying of simple people in Christes discipline, and her to the doing of many lyke actes for the publique vtilitee of vs al, wherby ye maye bothe of you atteygne in this worlde condigne fame and renoume with perpetuall memorie emong men, and after this lyfe a croune of immortal glorye and blisse in heauen eternally there to raigne with Christ and his holy Aungelles. Amen.
¶Saint Iohns lyfe Wrytten by Saynt Ierome.
IOhn the Apostle whom Iesus loued tight well, beyng the sonne of Zebedeus, and Iames the Apostles brother, whom after the Lordes deathe Herode had beheaded, wrote his ghospel last of all ye rest, being desired thereto by the byshops of Asia, both agaynst Cerinthus, and diuers other Heretickes, but principally agaynste the opinion of the Ebeonites, whiche euen than arose, which Ebeonites auouche that Christe was not before Marie: by reason wherof he was enforced to shew euen his diuine natiuitie. They saye that besydes this, there was an other cause of his wrytyng, because that whan he had red the volumes of Matthewe, Marke, and Luke, he well allowed the texte of the story, and affirmed that they had sayd the trueth, but had only made their stor [...] of one yeres actes, in whiche after the imprisonmente of Iohn, Christe suffered. Wherfore omitting that yeres actes, whiche were sufficiently entreated of all three, he shewed such thynges as were doen before Iohn was imprisoned. Whiche thyng may euidently appeare to suche, as shall diligently reade the volumes of the fower gospels: the whiche thing also doeth take awaye the disagreyng that semeth to be betwene Iohn and the rest. He wrote besides the premisses one Epistle, which beginneth thus. That which was from the beginnyng, which we haue heard, which we haue sene with our iyes, &c. The other two which begin. The elder to the welbeloued Lady and her chyldren. &c. And the elder to the best beloued Caius, whom I loue in the trueth. &c, are affirmed to haue been written of Iohn the priest, whose seuerall toumbe is at this daye to be sene at Ephesus, and many suppose that there are two memorials of this same Iohn the Euangelist, of whiche matter we will entreate, after we shall by order come to the lyfe of Papias his scholler. In the fowertenth yere than, at what tyme Domicianus after Nero styred vp the seconde persecucion. Ihon being banished into the Isle of Pathmos, wrote ye reuelacion, which is entitled the Apocalipsis, which Iustine the martir, and Hireneus doe make commentaries vpon. But after Domician was stayne, and all his actes reuoked by the Senate, because of his ouer muche crueltie, he returned to Ephesus, in the tyme of prince Nerua: and continuyng there vntill the tyme of the Emperour Traiane, he instituted and gouerned all the churches of Asia, and there continued tyll he was impotente for age. He dyed the three score and eight yere after the passion of the Lorde Iesu, and was buried a lytle besyde thesame Citie.
The paraphrase of Erasmus vpon the gospell of sainct Iohn.
¶ The first Chapiter.
BEcause the nature of God doeth passe beyond measure the weaknesse of mans wit, although in other thinges it be right good and of quicke sight, yet that diuine nature can neither be perceiued with our senses, as it is in dede, ne conceyued in mynde, imagyned nor expressed with woordes. And although in thinges create, certain apparaūce of godly power, wisdome, and goodnesse is shewed, and so it commeth to passe that the similitudes brought foorthe of those thinges, whiche we dooe sumwhat perceyue with our senses and witte, maye bringe vs into summe small and shadowelyke knowlage of incomprehensible thinges, that we may behold theim as it wer in a dreame and a cloude, yet that not withstanding no similitude maye bee taken out of any thinges create, whether ye behold the Aungels, the woorkemanship of the heauens, or els these inferiour bodies, whiche although they bee familiare to our senses, neuerthelesse we cannot fully perceiue theim: no similitude I say, canne bee broughte foorth of any of these forsaied thinges, whiche maye in all poynctes agree to the reason and nature of those thinges, of the whiche for to attaine the knowelage, those comparisons are brought in place. Therfore it behoueth manne to apply all the study of his minde to this, that he may rather loue the goodnesse of God, then meruail at, or comprehende his highnesse, whiche neither Cherubin or Seraphin dooeth fully attayne to. And although God cannot but bee meruaylous in all his workes, yet he had rather be beloued of vs for his goodnesse, then to be meruayled at for his excellēcy. But the more full knowlage of the diuine nature is reserued in the worlde to come for theym, whiche haue purged the iyes of their herte here, through godlynesse of innocent lyfe. No man knoweth the father as he is in dede but the sonne, and suche as the sonne will manifeste him vnto. Therfore to serche the knowlage of Goddes nature with mans reason, is presumptuous boldenesse: to speake of those thinges that cannot bee expressed with wordes, is madnesse, to geue iudgemente therof, is wickednesse. If we haue grace in the meane while to beholde any parte therof, it is more truely comprehended with pure faith, then with the helpe of mans wisedome. And in the meane tyme it is enough for to attayne eternall saluacion, to beleue those thinges of God, whiche he did openly sette furth of himselfe in holy scripture, by men chosen for that purpose, whiche were inspired with his spirite: and suche thinges as he hymselfe afterwarde being conuersaunt in yerth, opened to his disciples: and last of all hath vouchsaued to declare manifestly by the holy gost to the same disciples chosen for that entent. To beleue these thinges simply and truly, is christen wisedome, to reuerence these thinges with a pure hert, is true religion: By these thynges to goe forewarde vnto the meditacion of an heauenly lyfe, is godlynesse: to continue and perseuer in these thinges, is victorye: to haue had the victorie by [Page] these thinges, is the whole summe of felicitie. But for man to serche of godly causes with mans reasons ferther then thinges, is a certaine perilous and wicked boldnes. And although it semed to be enoughy yt was bothe trulye preached and set furthe in writinge of the other Euangelistes, whiche declaring in order the natiuitie of Iesu Christe as concerning his manhed, life, & deathe, did affirme him to haue the true nature of man: and ferthermore by declaringe his sermones, rehersinge his miracles, and resurreccion from death, did so declare his godly nature as that time required: speaking nothynge all that while of his diuine natiuitie, by the whiche he was borne by an vnspeakable waye of his father without beginninge: and refreyninge also to call him manifestly by the name of God, to thintente that neyther the trueth should be hidden from those that were godly disposed and easy to be taughte, neither occasion should be geuen to the weake and vntaught Iewes to go backe frō the doctrine of the ghospell, whiche had vttrely perswaded themselfes by the tradicion of their elders, and also out of Moyses holy bookes, that the name of God could not bee rightfullye attributed but onelye to God the father, whom they had alwaies wurshipped. And besides that also leste the gentiles, whiche did wurshippe innumerable goddes, yea goddes made of men, should haue taken occasion to continue in their peruerse errour, if they had perceiued that in the ghospell the name of god had beene made common to many, which thinge the [...]ares of the Iewes not hable to receiue this mistery (as thinkinge that name to bee approiprate but to one) at the firste could by no meanes haue borne. And the minde of the Gentiles beynge broughte vp in the opinion of many goddes, coulde not at the firste bee perfeictly taughte, that there were thre deuided in proprietie of persones, of the whiche thre euerye one was very God: and yet thre was but one God▪ by the occasion of one godly nature, whiche was common to all thre equally. Yet thus it hath pleased God that to thintente the faith of the ghospell shoulde bee the more stablished he, woulde haue it declared to mankinde by litle and litle, as shoulde beste serue the time and mans capacitie. So the nacion of the Iewes did wurshyppe God the father deuoutly many hundrethe yeres, being ignoraunte bothe of the sonne & the holy goste. And the sonne of God himselfe whan he was herein yerthe averay man, and (as we can witnes) did hungre, thirste, slepe, sorowe, wepe, was displeased, & had compassion, longe suffred to be reputed for none other but manne, yea euen of his owne disciples. Also after his resurreccion he would haue theim ignoraunt in some thinges. In so muche that by the holy goste he did not open all thynges to them, but those thinges onelye, whiche helped forwarde the perswasion and beliefe of the euangelical doctrine and saluacion of mankinde. For considering that the nature of godly thinges is in comprehensible, yea to the highest wittes of men or Angels, and the profession of the gospel pertainethe indifferently to all men, the heauenlye father hath opened vnto vs so muche of godly thinges by his sonne, as he hath willed to be sufficiente for the obtaininge of our saluacion. Therefore it comethe of a certaine perilous presumpcion to affirme any thyng of the godly nature more then that whiche either Christ himselfe, or the holy goste haue opened vnto vs.
But because in these daies, as the wheate of gods woorde hath growen in [Page x] the hertes of good folkes, so also the cockle of the wieked hath ouergrowen, whose cursed presumpcion hath braste out so far, that some hath not ben afraide to take from Iesu Christe his manhed, bringing in stede of man, a vain vision & similitude of man: Some contrariwise woulde take from him his godhed, falsely saying that his beginning was but than, whan he was borne of the virgin Mary: because they being blinded with yerthly affeccions, coulde not attain the mystery of Gods counsaill, howe very God toke vpon hym to bee very man, that one person shoulde bee both, that in the meane while nothing should be withdrawen from the immutable nature of god, and yet the perfectnesse of his manhed shoulde still remain. I shall therfore set forth sum thinges more plainly in the ghospell, so much as the spirit of Christ hath vouchsaued to open vnto me, and asmuche as he had thoughte sufficiente to obtein saluacion by, thorow the faith of the ghospell. But as I began to say, forasmuche as there is nothing any where emonges all the thinges that euer God made, wherof we may make comparison whiche can throughly agree with the truth of the godhed, I must (though improprely) vse the termes of thinges that our vnderstāding is acquainted with, to thintent that I may geue some knowlage to other, of thinges whiche passeth all mens vnderstanding and vtteraunce. Therfore as holy scripture calleth God that most excellent minde, whiche mind is both greatter & better then all thinges that can be imagined: euen so it calleth his onely sonne, the woord of that minde. For although the sonne bee not the same that the father is, yet he is so very lyke the father, that a man may see the one in the other, that is to say, the father in the sonne, and the sonne in the father. But the resemblaunce of the father, & the sonne, whiche in mans generacion is many waies vnperfit, is moste perfit in God the father and his sonne. And there is nothinge which dooeth more fully and euidently expresse the very secrecye of the minde, then the true declarynge of it by woorde, for that is the very loking glasse of the minde, whiche cannot be sene with bodely iyes. And if we couete to haue any man knowe the will of our minde, that thinge is broughte to passe by no meanes more certainly or quickely, then by speache: whiche beinge fetched out of the inward priui [...]ies of the minde conueiethe by a certaine secrete efficacie, the minde of the speaker into the minde, of the hearer, through the eares of the hearer. Neither is there any thynge amonges men more effectuall to stire vp euerye mocion of their mindes, then to vttre it by speaking. For & if we haue auctoritie, we maye shortly appoynte with our woorde what we will haue done. Therfore he is called the sonne, because being equal in al other thinges with his father, he is distinct [...], and differeth in onely proprietie of person. He is called the word, because god, whiche in his own proper nature can no waies be comprehended, woulde be knowen to vs by him: neither was his pleasure to be knowen for any other cause, but to thintente we mighte attain euerlastinge felicitie by the knowlage of him. This birthe is not tēporal or during but for a time, ne yet this woorde is like to mans woorde. There is no corporall thing in God, nothing that passeth with time, or can be conteined in place, neither is there in him any thynge at all subiect to beginninge, proceding, age, or any mutabilitie, he is alwaye one, whole, and altogether in himselfe, and the sonne is continually begotten of him euen such an one as he is himselfe: eternall, of him that is eternall, almightie, of him that is almightie, most good of him yt is best: in conclusion God of God: neither later in time, nor inferior to hys father: the euerlastinge worde of [Page] the euerlasting mind, by the which the father speaketh to himselfe al waies as it were by a secret thought, yea before the world was made, being knowen to no body, but only to himselfe and his sonne. He did euermore & shall begette the sonne in himselfe, and in like wise did euermore bringe foorthe his almighty woorde, he had no nede of any thinge that is create, to whose felicitie nothinge can be added: but of his naturall goodnesse he hath made this whole ingine of the world, and set therin euangelicall mindes, and mankinde as in the meane betwene aungels & beastes, to thinthent he might gather of thinges wunderfully create, and also of himselfe, the power, the loue, and goodnes of the makir thereof. And as if there were a greate mighty king, whatsoeuer he commaunded to be doen shoulde be doen by and by: euen so the veraye almightye father hath made all thinges by his sonne and woorde. And firste by this way he shewed furth his woord by whom he woulde be knowen, as though he had spoken vnto vs himselfe. And beinge so knowē by the wonderfulnes [...]f his moste fayre workemanship, might wind himselfe into our inward mocions. Therefore they do erre and go very far frō the trueth, whiche thinke the worde of god to be so after him in time, from whom it procedeth, as emonges vs the mind goethe before the speache. And so they also whiche take the worde of God (by the whiche God the father hath made all thinges,) to bee numbred emonges thinges create. But their errour is more rude & grosse, whiche do suppose the sonne and woord of God than to haue begun and neuer before, whan he was borne bodily of the virgin Mary. What thinge soeuer is create hath his beginning in time, but the sonne of God was twise borne, once of his father before time, or rather with out time, very God of him that is verily God: Again he was borne of the virgin Mary in time appointed thereto eternally of the euerlastynge father,The woord was with god. &c. very man of mankynde. For it hath pleased God after this sorte to bringe furthe agayne to vs hys woorde, that is to saye his sonne, to thintente he mighte be knowen after a more plaine waye, or more familiarly. That person therfore is wicked which maketh argumente that Iesus Christ was nothinge els but manne, or that contendethe him to haue beene create emonges other creatures.An accidēt is a thing that may be or not be without corrupcion of ye wherin it is, as for exaumple: one may take awaye the whightnes of a wal yet the substaunce doeth stil remayne. The father did be get him that was bothe his sonne and his woorde, & yet all one, after soundry waies, once in time, as touchinge his manhed, and alwaye without all time, as touchinge his godhed. For beefore there was this vniuersall creacion of thinges, both yearthly and heauenly, the eternall woorde was alredy with the euerlastinge father. And this woorde did so procede from the father, that yet it remained still with the father. He was of suche an inseperable nature with the father, that by proprietie of person he was with the father: And yet he did not cleue to the father, as the accidente doeth to the substaunce: But he was god of god, he was god in God, and he was God with God, by reason that they both had but one diuine nature common to both. They twaine were so bothe one that nothing made difference betwene theim sauing onely the proprietie of person of the father and the sonne, of the speaker and the worde that was spoken: like as he was the onely beegotten sonne of his onely father, so he was the onely woorde of the said father, being therof the onely speaker.
And albeit this woorde was God, being almighty of him that was almightie, yet differing in proprietie of person, not by vnlikenes of nature, he was [Page xj] with god ye father, not brought furth in time, but before all tymes: so alwayes procedyng from the fatherly mind, that neuertheles he neuer departed from thesame. Neyther was he create of the father, but the father made all thynges that be create both visible & inuisible,All thinges were by it. &c. by this his worde, beyng lykewyse eternall as he is himselfe. By the same woord he gouerneth all thinges, & by the same he hath restored all thinges, not vsyng it as an instrument or minister, but as a sonne, of the selfe same nature and vertue, that he is of: to thinten [...] that all manier of thynges should come from the father, as the excellent auctour and maker of thesame, but by the sonne, whome he had eternally begotten, and shall be get without ende, like to himselfe in all thinges.
And this woorde of god had might & power not only to make all thinges in generall both visible and inuisible at his will & pleasure, as it were with a becke, but also in that worde was the life & strength of all thinges that were create, that by thesame euery thyng should haue his naturall strength and force: and by the might whiche was once geuen to them, saue themselfes in their kynde, by continuall generacion. For there is nothing idle or without vse emonges so great a multitude of thinges: Euery herbe and tree hath his strengthe put into it, and euery beast hath a certain wit in his kynde. But as by his prouidence he hath framed al thinges, whiche he hath create by a certain power naturally graffed in theim, euery thing to worke his propertie, and to the continuaunce of his kinde, so he hath not lefte the moste fa [...]e workemanship of this worlde without light. For as he is to all folkes the fountain of lyfe, so is he also the fountain of lyght, by reason that his father powreth into hym the fulnes of the diuine nature, by an euerlasting natiuitie. So that he only restoreth lyfe, yea euen to the dead, and by his light putteth awaye the darkenes of mens mindes be they neuer so darke.The lyghte shineth in darkenes. &c. Therefore the woorde of God, whiche is Christ Iesus, is to mens myndes the selfe thing▪ that the yearthly sunne is to bodily iyes, whose mindes after they were fallen thorowe sinne into most depe darkenes and death, he labored to helpe with his vnspeakable charitie. For before that tyme men dyd lyue in ignoraunce, and abyding in the darkenes of synnes, wurshippyng dumme ydoles, in stede of the true God, being synfully drowned in blind desyres of theyr mindes, lacked the iyes of the hert, wherwith eternall trueth is perceyued. God had sprinkled into mens mindes some litle sparke of a quicke perceyuing wit, but bodily affeccions and darkenes of synnes had blinded the same. And the darkenes of this worlde was so very great, that neyther mans wisedome and philosophie, neyther the religion of Moses lawe, nor yet the lyght of the Prophetes, coulde put it clerly awaye. But at the last came that our eternall moste bright sunne, to whose inuincible light all darkenes geueth place, and he came to restore lyfe to all men, not only to the Iewes but to all nacions of the worlde. And by putting away the darkenes of synnes to geue syght to all people, that thorowe the lyght of faith they might acknowlege God the father onely to bee wurshipped and loued, and his onely sonne Iesus Christe. This bodily sunne doth not geue lyght to all men at once, for it hath his soondrye courses: but this other spirituall lyghte by his naturall power, dooeth shyne, yea euen in the moste thicke darkenesse of the worlde, offeryng it selfe to all menne to thentente they maye haue lyfe again, and see the waye of eternall saluacion, whiche is open [Page] to euery body through the faith of the ghospell. And although the world being blinded with the filthines of synne, and the cloude of synfull desyres, woulde not beholde this lyght, yet could it bee blemished with no darkenes of this worlde, how greate soeuer it were. For he onely was pure from all impurenes of synne, neyther was he any other thyng but light: all manier waies pure and vncorrupted. For the darkenes of this worlde doeth cōtinually striue against the lyght, wiche the worlde hateth as the bewrayer of his workes, and that darkenes doth eyther quenche or darken the beames of many, but against this lyuely and eternal lyghte it coulde nothyng preuayle. The Iewes haue striuen against this lyght, the Philosophers, the great men of the world, and all those whiche hath dedicate themselfes wholly to transitory thinges, but this light hath had the victory: it shineth still in the middes of the darkenes of the worlde, and ener shall shine, making all men partakers therof, so they will apply themselfes to bee apt to receyue it. But what should a man doe to them whiche wittingly and willingly repell the lyght, whan it is offred vnto theim, whiche whan they bee allured and called to the lyght, of purpose shut theyr iyes because they wyll not see it? Truely the sonne of God dyd leaue nothyng vndoen, wherby any man should lacke his lyght.
For he dyd not preace hymselfe sodainly into mens sight, lest he shoulde the more haue blinded them by reason of their incredulytie and lacke of beliefe. For who woulde haue beleued a thing so muche to bee meruayled at,The same came as a witnes. excepte lytell by lytel, he had prepared mens mindes by many wayes to belyefe? Therefore he not being satisfyed to haue declared to all men by this wunderull creation of the worlde, both his almighty power, wisedom, excedyng great goodnes, and excellent charitie towardes mankind, neyther yet contented as it were to sygnifie his cumming before hand by so many prophecies of the prophetes, and so many shadowes and figures of the olde lawe, in conclusion he sente a man more excellent then all the Prophetes, wose name was Iohn, who although he deserued the chiefe prayse of holynes emonge all men that were borne vntil his time, and was called an Aungel for the dignitie of his office being greater then any Prophetes office, yet he was none other but man, very largely endued with many giftes of God. But all those came of Goddes liberalitie, and not of his owne nature, that was geuen hym at the firste, yet he was chosen and sente of God for this purpose, that accordyng to the prophecie that was prophecied of hym before, he myght beare witnes of that godly lyght: whiche being couered with his manhed, was conuersaunt in the worlde, not (as who say) that he whiche was God, and so declared before by the voice of the father, shoulde nede mannes witnes: but to thintent he might by all manier of meanes cause hymselfe to bee had in credit with the people, he woulde that Iohn shoulde bee the goer before the lyghte: as the day sterre appearing before, sheweth the rysyng of the sunne to the woorlde. And also that by his preachyng, he shoulde prepare mennes mindes to receyue that lyght, whiche shoulde immediatly come after. And because synne is the l [...]t wherby the heauenly lyght is not admitted and receyued, Iohn dyd allure and call all people to penaunce, proclaming openly that the kyngdome of heauen was at hande: for the firste degree or step to the lyghte is that men shoulde hate their owne darkenes. And this Iohn was of so great [Page iii] auctoritie emonge the Iewes for the excellente holines of his liuinge, that many toke him for Christe himselfe, whereby Christ would the rather bee cōmended to the Iewes by his witnes, as that time required: to thintente that litle by litle (as men do commonly vse) he might crepe into the mindes of the people, for otherwise the meaner person is alwaye wount to bee commended by the witnes of the greater: And Esay had promised that at Christes cu [...]ming, there shoulde a certaine excellente lighte arise and springe vp to theym whiche did liue in darkenes, and in the shadowe of deathe: and for that cause before that Christe was notable by his miracles, many suspected Iohn to haue been the light whiche was promised of the Prophete.He was not the light. But Iohn was onelye the publisher before of the true lighte, and not the light it selfe. Therefore Christe, as the oportunitie of that time serued, did, as ye woulde saye, abuse both the errour of the Iewes, and the auctoritie of Iohn, to prepare the mindes of all men to the faithe of the gospell. Truely Iohn was a certaine light, that is to saye, a burninge candle, and geuinge lighte feruently: burninge in godlines, and geuing light by holynes of life, neuertheles he was nor the lighte whiche should bring life to the whole worlde: but the woord of God, whereof wee doe speake at this presente was that true light, euer proceding from God the father, the fountaine of all light: from whence, what soeuer is lightsome in heauen and earth, boroweth his lighte: what sparke of witte, what knowlage of trueth, what light of faith soeuer there be, either emong men or Angels, all the same cummeth from this fountaine.
As this worlde is blind without the sunne, so all thinges are darke without this light. The worlde also was full of darkenes on euery syde, because sinne and abhominable errours did reigne in euery place. And in the tyme of this darkenes there did often tymes shine foorth men excellent in holynes of lyfe, as a lytell sterre in the moste darkest nightes, and gaue some lyght as it were thorow a cloud, howbeit they dyd it but to the Iewes only or to the borderers of Iewry, but this true light geueth lyght, not onely to one nacion, but to all men that come into the darkenes of this worlde. The Iewes went about to challenge this lyght seuerally to themselues, because they thought it to be promised to theim onely, for asmuche (as touchyng the fleshe) it dyd spring of theim, and emonge theim: but that light came to geue lyght to the hertes of all nacions,Whiche lighteth euery man. of the whole world, thorow the faith of the gospel. Neither Scithian, Iewe, Spaniard, Gothian, Englisheman, kynges, nor bondmen, be excluded from this lyght. The lyght came to geue light to al men asmuche as lay in it: but if any continue in their darkenes, the faute is not in the lyght, but in hym that frowardely loueth darkenes and abhorreth the lyght. For the lyght shineth to al mē, because none might pretend any excuse, when willingly, & wittingly he perisheth thorow his owne faute. As if a man shoulde get a knocke at noone daies, because he woulde not lyfte vp his iyes.
This woord of God was alwaies in the worlde, not (as who say) that he whiche is without measure, can bee contayned in any circuite of place, but he was so in the world, as the deuise of the workeman is in his woorke, and as the ruler is in that thing he ruleth. Also at that tyme this lyght dyd shine in the worlde, sumwhat opening the godly power, wisedom and goodnes therof, by these thinges which were wunderfully creat by it, and by this meanes it [Page] did then, after a sorte, speake to mankinde. But many putting their felicitie in the visible thinges of this worlde (whome for that cause of good righte our lorde Iesus did accustome to cal by the name of the worlde) when he taughte them eternall thinges, they beinge blinded with earthly affeccions, did not acknowleage their maker. The darkenes of mindes was so greate, that the worlde knewe not the maker thereof, but did wurship serpentes, oxen, goates lekes, oynions, yea & that whiche is more vile then all these, stockes, & stones, dispising him, of whome they had receiued both that themselfes were, and all that they had.
They being accustomed to darkenes, did abhorre the light, and being blinded with sinne did enbrace deathe in stede of life: yea and whan he did shewe himselfe more familiarly to the worlde being conuersaunt & liuing in his manhed emonges men, he was not knowen of them whiche had dedicate themselfes wholy to this worlde. Neither is it any meruail though the gentiles beeynge woorshippers of ydols, & measuring all thinges by the commodities of this life, being also ignorant of the prophetes, and the lawe, did not acknowleage him, whiles he liued here in the shape of a man. This is more to be meruayled at▪ that when he came specially to his owne people, to whome Messias had ben promised by so many prophecies of the prophetes, to whom he had bene shadowed with so many figures, of whom he had ben loked for so many hundreth yeares before which saw him do miracles & heard his teaching yet they wer so far from receiuing of him, that with fierce mindes they wente about his destruccion, whiche came specially to saue them. And procured that innocentes death, who frely brought life to his enemies. They sawe & did not see, heard and did not heare, & hauing intelligence did not vnderstand: whiche thorow a froward study of the lawe, did rise against him whom the law had promised. Therfore by their malice it came to passe yt the light whiche brought eternall lyfe to the beleuers therof, was to them occasion of greater blyndnes. But their frowardnes could not hinder the health of theym that beleued in it, but rather the blindnes of the Iewes made open way for the Gentiles to the lyght of the ghospel. They which vnto that time were taken for the people of God, which onely did boaste theimselues in the wurshipping of the true God, in the religion of the lawe, in the kynred of the fathers, and in the promises of Gods testament, turned theimselues from the sonne of god, when he came to theim. And therefore the Iewes being righteously caste out as rebels to the ghospell, the grace of the ghospell remoued thence to the Gentiles: that the course of thinges being altered, they whiche before swelled in pride thorowe the false colour of religion, shoulde openly declare their wickednes reiecting the sonne of him, whom they wurshipped for God. And on the other parte, thei which before were vtterly contrary to true religion and dyd wurship beastes, and stockes for their goddes, shoulde enbrace the holynes of the ghospell by faith: howebeit vpon this occasion the Gentyles were so admitted to bee saued by the ghospell, that neyther the Iewes nor any other nacions at all, shoulde be excluded from hauing entry therunto, so they woulde put away their stubbernes, and shewe theymselues obedience to faith, which is the principall and onely gate to eternall saluacion.
[Page xiii]And albeit many both of the Iewes and the Gentiles whiche loued the worlde more then God, withdrewe themselfes from this lighte, yet the cumming thereof was not in vayne. Firste of all, it did manifeste their infelicitie, whiche thorowe their owne faulte did depriue themselues of so greate goodnes frely offered vnto them: Neyther coulde any man doubte, but that by the iuste iudge mente of God they shoulde be reserued to eternall deathe. Furthermore it caused that of the contrary parte it shoulde more euidently appeare, howe notable the liberalitie of God was to them which with a simple & redy faith would receiue the woord of the gospel. And for that cause, he that was bothe the sonne of God and God, did humble himselfe to our lowe estate, to thintente yt thorowe faith he might exalte vs to his highnes. Therfore he toke vpon him the rebukefull misery of our mortalitie, to make vs partakers of his godly glory. Therefore also he woulde be borne a corporal man of the virgin, to thintente we should be borne again spiritual of God: and for that purpose he came downe into the earth to carry vs vp into heauen. The stately scribes and pharisees, the proud kinges and powers of the worlde, the stoute and hau [...] philosophers, were reiected because they woulde not beleue. But to this high dignitie were admitted men of lowe degre, of litle estimacion, without renoume, vnlearned persons, bondemen, barbarous men, and sinners, whom the worlde hath in no estimacion at all, of whom nothing is required but pure faithe, neither cunninge, nor noblenes of bloode, nor yet the professyon of Moses lawe: but all that did receyue this worde, of what nacion or condicion so euer they were, of his behalfe, he gaue to theim this dignitie, that they beinge graffed in Christ thorow faith and baptisme, and hauing professed his name, should be made euen the children of God, that they mighte bee made by adopcion the same thinge, whiche Christe was by nature. And what can bee higher then this honour, that they whiche before were the children of the deuill & inheritours of hell, shoulde thorowe faithe onely be made the children of God, the brethren of Iesu Christe, and coinheritours of the kingdome of heauen? As touching the flesh we were all borne the children of wrath of our firste father Adam, but by the worde of God we be released from that sinfull kinred: & touching the spirite, we be happily borne again of God by Iesu Christ.
For finally God takethe for his children, not suche as bee borne the children of Abraham by mans sede, or actuall luste in generacion, but those that be borne of God by faith. Our first father Adam had begotten vs after an vnfortunate and miserable sorte, for he begate vs to deathe and hell. Moreouer they whiche are borne touchinge the carnal birthe, bee not all borne to one estate, for some he borne to a kingdome, & some to bondage: But Christe Iesus the auctor of our newe generacion doth regenerate al men without difference to like dignitie, that the bondage of sinne and the misery of mortalitie put awaye thorow faith and grace, they may be made children of the lyuyng God.
Neyther is it any meruail though man be transformed after a sorte, into the felowship of the godly nature, seyng the woord of God did submit it selfe for this cause to take our fleshe, that is to say a mortall body of the virgine, ioyning together in himselfe two thynges moste vnlyke, God and manne: what thing is more frayle or more vile then mans fleash? and what thing is [Page] more mighty or more excellente then God? Neuer meruaill that these thinges were knit to gither. It was God that did it. Neither mistrust that men may be made the children of God, seynge he loued vs so, that for our sake he himselfe would be made the sonne of man: doubtles he toke vpon him no fantasticall body, for who coulde loue a vain vision, or a disceitful illusion? but truely he toke vpon him the body of a manne, that is to say, the full and perfect nature of man, abhorring not so muche as that parte, wherby we be subiect to death, and dooe very litel diffre from the kinde of brute beastes. And he bacame not man for a small time redy by and by to put awaye that thinge, whiche he had taken: but to proue assuredly that he toke his manhed not deceitfully or vnder a colour, he was long conuersaunt in earth, he was hungrie, thirstie, diuers waies punished, suffred death, was seen with iyes, hearde with eares, and touched with handes. And to thintent this dignitie should alwaye remaine with mankinde, the godhed, hauing the manhed with it, and in it being glorified, sittinge on the righte hande of the father allmighty, dooeth stil dwell in vs.
Neuertheles he lacked not his godly maiestie, when he in his manhed walked here in earth: for we whiche liued familiarlye with him, are witnes, that he was both God and man: we haue seen him hungry, athirst, slepinge, wepinge, vexed and dyinge. We haue hearde him speake with the voice of a man, we haue touched him with our handes, and by all profes, and tokenes we haue founde him to be very man: yea and also we haue seen his godly glory in very dede mete for the onely sonne of God, the like whereof was neuer shewed to any of the angels, Prophetes, or Patriarches, but it was suche as God the father woulde haue his onely sonne to be honoured with. And this glory we haue seen in the workinge of his miracles, in the vttringe of his heauenly doctrine, and in the vision vpon the mounte Thabor, when he was transfigured before our iyes, when also the very voice of his father cumming downe from heauen, professed him to be his dearly beloued sonne, as the saied father did notably set him furth in his baptisme, both with his voice and with the holy goste, vnder the figure and similitude of a doo [...]e. And againe when the sonne before his death desired hym to glorify hym with that glorye whiche he had before the worlde was made, a voyce came downe from heauen and knowledged him to bee his sonne, saying: Bothe I haue and will glorifye the. In conclusion we haue seen hym in his resurreccion, both when he already beeyng risen from death to lyfe, did shewe furthe to vs his body, whiche we mighte touche and handle, but yet was it subiecte to no euill, and also when before oure iyes he was carried vp into heauen. And his glory did appeare and shine vnto vs not onely by these thinges, but also his very death did aproue his godly power and strengthe, when as the vaile of the temple was deuided, the earth quaked, the stones braste in soundre, the graues and monumentes did open, the dead bodies did rise againe, the sunne losinge his lighte, broughte sodaine darkenes into the worlde: And whiles immediatly after a vehementcrie, he yelded vp his goste, as who sayeth he forsoke his life wyllyngly and not for lacke of strengthe. By thys so wonderfull a death he did so glorify the father, that both the thefe whiche did hange by him, and also the Centurion, did acknowledge him to bee the [Page xiiij] sonne of God. And albeit when he was conuersaunt here in earth, and went about the busines of our saluacion, he had leauer shewe vs exaumple of sobrenes, mekenes and obedience, then to boast his owne greatnes, yet all his communicacion, all his dedes, yea his very behauiour and countenaunce did declare hym to bee full of all godly giftes, full of eternall, and suche trueth as cannot bee confounded. For although God doeth geue to other holy men also large giftes of his grace & trueth, yet he did powre into him as into his onely sonne the whole fountaine of heauenly giftes, to thintent that in hym alone might be so muche as shoulde suffice all men. And we did thorowly see him to be suche one euen vntill his ascencion.
Let vs now procede and declare how he was first knowen vnto the world,By his brethrē vnderstande his disciples. wheras vntil this time not so muche as his owne brethren beleued hym to be any other but man, for he woulde be knowen lytle by lytle, lest so straunge a thing shoulde not haue been beleued emonges men, if it had risen sodainly. And truly many thinges went before, whiche might some maner of way haue prepared mens mindes to faithfull beliefe: as the auctoritie of the prophetes, the shadowes of the lawe, the agreable song of the Angels at his natiuitie, the godly deuocion of the shephardes, the guiding starre, the deuout behauiour of the three wise men, the vnquietnes of kyng Herode with all Ierusalem for the birth of this new kyng, the prophecies of Simeon and Anna, and also certain thinges that he did, beyond the reche & course of mans nature, wherat his mother and Ioseph meruailed with theim selfe what those thinges should meane: yet neuertheles, when the tyme was come, wherin it was deereed eternally that he should openly take in hande the busynes of preaching the kingdome of heauen, it pleased hym (as I sayd before) to be commended and set furth by the witnes of Iohn also for a tyme: not that he neded mans witnes, but because so it was expedient, eyther to allure the Iewes to beleue, of whom euery one had Iohn in hye estimacion, or els to rebuke the vnbeliefe of the wicked, when they woulde not beleue, no not hym bearing witnes of Christ, to whom in other thinges they did attribute so much, that they toke him to be Messias, which was promysed by the prophecies of the prophetes to deliuer the people of Israell. Therfore when Iohn preaching ye kyngdom of God to bee at hand, had alredy gathered together many disciples, dyd dayly baptise many & was had in great auctoritie emong al men (but in very dede men had an ill opinion of Iesu) the said Iohn doth openly beate into the heades of the multitude, and eftsons reherseth that thing whiche diuers times before he had witnessed of him: And accordyng to Esaies prophecy whiche dyd tell before hand that he shoulde in wildernes say with a loud voice, make redy the way of the lorde, he nowe not priuely vnto his owne disciples, but to all people indifferenly, which euery day resorted to him accustomably because of his baptisme and doctrine, yea and came purposely to heare the very certaintie what opinion so notable a man had of Iesu, he, I say, spake out with a plain and a cleare voice, saying: This is he of whom heretofore I haue often spoken vnto you, before whome thorow errour you do prefer me, when that I tolde you there shoulde be one which should folowe me in age and time of preaching, and shoulde also be rekened inferiour to me in the opinion of the multitude, he hath nowe ouertaken me: and whereas he semed to bee after me, he hath begun to [Page] be before me. And no meruaile, seing that euen then also he did excell me in all giftes, although in the iudgemente of men he semed inferiour vnto me.
He is the fountain of all truth and grace. All we whom ye haue in so great admyracion bee nothing els but as it were litle brookes or furth cumming streames: for the litle that we haue euery man according to his porcion, is drawen furth out of the fulnes of this fountain, frō whence, whatsoeuer apperteineth to euerlasting saluacion springeth vnto all men. All the vertue that was in the patriarkes, in the prophetes, and in Moses, dyd come from this fountain. I am nothing els but the goer before of hym that is cumming, he is both the very publisher, and also the auctour of the grace of the ghospell, whiche geueth true and euerlastyng saluacion to all men thorow faithe. We are bounde to thanke hym for that by the voyce of the Prophetes we haue been enstructed to godlinesse: by the prescript and appointmente of the lawe we haue been forbidden to dooe eiuill, and for that we haue receiued as it were the shadowe of true religion. Nowe doeth euen very he offre to all men more plenteous grace, who thorowe the faythe of the ghospell, pardoneth freely all synnes, and geueth euerlasting life to theim that deserued death. For Moses whose auctoritie is had emong you as a thing halowed or consecrate, is no manier of waye to bee compared to hym.The lawe was geuen by Moses. Moses was onely the pronouncer and setter furth of the lawe but not the auctor, and he brought a lawe vneffectuall, sharpe, and hard, the whiche with figures and shadowes might bee, as it were a preparacion to the light of the ghospell, that should come after: and thesaied Moses lawe, should rather make synnes to bee knowen, then take them awaye:But grace and trueth came by Iesus Christ. yea and to say trueth, shoulde rather make a way to health then geue health, or allure vs with promises. But nowe in steade of the straytnesse of the lawe, grace is geuen by Iesu Christe, whiche thorowe faith of the ghospell, frely and wholy forgeueth all men their synnes. He hath geuen the lawe of trueth in steade of shadowes, wherof he hymselfe is not onely the decla [...], but also the auctor, as he vnto whom God the father hath geuen all power.
And truely these be the secretes of God the father, these bee the hidde counsailes of the diuine mynde, by the whiche it hath pleased hym that god shoulde become manne, and after a sorte to make menne Godlike, to mixe moste highe thinges with the lowest, and to exalt the lowest vnto the hiest. He dyd neuer fully open these thinges to any of our forefathers, although he dyd sometyme shewfurth to them certain lytel sparkes of his lyght, by Angels, by dreames, and by visions. For no mortall man (were he neuer so great) did euer see God as he is in dede: but couertly as it were in shadowe. And although he dyd vtter in some parte to Moses, to the Patriarkes and Prophetes a litell porcion of his secretes, yet none but his onely begotten sonne dyd receyue this fulnes of grace and trueth: who being made man, did so come down to vs, that neuertheles by his godly nature he doeth alway remaine in the bosome of God the father, and as touchyng all thinges that pertayne to the obtayning of euerlastyng saluacion, he hath declared vnto vs more familiarly and plainly, without wrappyng, or coueryng the thyng whiche he dyd signify to [Page xv] the other but partely, or vnder a cloud, and as it were in a slepe.
When Iohn had often times priuely commended Christe by this maner of witnes, then did he openly declare, what maner of man he was, doing the dutie of a pure honeste seruaunte, whiche neither woulde wrongfully take vpon him the honour of his maister, whē the Iewes woulde haue geuen it to him, neither yet woulde depriue his saied maister thereof, althoughe he knewe well inough that he shoulde not onely by that meanes leese the estimacion and auctoritie, which alredy he had emong the Iewes, but also it shoulde cause them to enuy him muche, because they had rather haue geuen that auctoritie to Iohn, whose birthe also was famous & notable emonge the Iewes, who for the dignitie that his father was of, beinge a head prieste, was the more highly estemed of theim: who for the straungenes of his diet, his wearinge of Camell skinnes, his beinge in wildernes, his baptisme, and the greate numbre of his disciples, caused ye people to haue him in admiracion, whereas Christe for the basenes of his kinred, & by reason of his trade of liuing and apparell, nothinge differing from the cōmon vse of people, at that time was litel set by: therefore seing that poore Christ himselfe did not contente the proud Pharisees, yea and they began sum what to enuy Iohn, only because he had commended Christe in his preaching, the said Pharisees sent from Ierusalem priestes and leuites being men of great auctoritie, to enquire of Iohn before the multitude who he was,When the Iewes sent priestes. of whom the iudgemente of the people did somuche vary. For some said that he was Christ that shoulde deliuer the whole nacion of the Iewes from seruitude. Some supposed him to be Helye, whom according to Malachies prophecie, they thought was come again to be ye goer before of Messias to come. As touching Christe very fewe regarded hym, because both his parentes, & himselfe liued barely and poorely, yet neuertheles some began to enuy hym. And so the crafte of the Pharisees did then goe aboute this thyng to thintent they might frame Christ to their euill desires. Whiche thing they thought shoulde be brought to passe, if he had not been alowed but by theyr auctoritie & profe: for if he had taught thinges repugnaunte to theyr affeccions and vices, they woulde haue disalowed and taken away his auctoritie emong the people, whose doctrine they had perceyued shoulde hinder theyr commodities. This is the folishe policie of worldely wisedom. But Christe whose doctrine is all heauenly, woulde not haue any part of theyr humain auctoritie to be mixe with his euangeliall doctrine. Some of the Iewes also did trust it should come to passe, that Iohn although he wer not Christ, yet would accept so honorable a name that was willingly offred him. They being bondmen most addict & geuen to glory, did know wel inough that moste holye men be soone deceiued with this pestilence of vainglorye: they were not ignoraunt how muche all that nacion woulde haue reioyced, if Iohn woulde haue taken vpon him the name of Messias▪ which already a good part of the Iewes did willingly attribute to him. If he had taken it vpon him emonge the people, they had occassion wherby they might exclude Christe, whom they hated for his poore estate:Who arte thou? if he had taken it vpon him they woulde furthwith haue falsely accused him. Therefore they aske Iohn before the people by the auctoritie they had of ye Priestes & Phariseis, saying▪ Who art thou? [Page] for alredy they had begunne both to be greued with his auctoritie, and sumwhat to enuy his good renoume. He beinge well assured that they asked him these questions for the hatred they had to Christ, did not byanby open vnto them his owne opinion as concerning Christ, but did repell the false suspicion that they had touchinge himselfe, whiche mighte haue hindred the glory of Christ among the people: & boldly contemning the glory of an vnrightful title, did confesse that he was not Messias (as many thought he had ben) neither did he deny himselfe to bee that thinge he was in dede, beinge redy to declare who he was, to whom the glory of that name was due. Of whiche two aunswers, the one, that is to saye the confessing what he was himself, endaū gered him to lose his owne estimacion: & the other (whiche declared him redy to confesse Christe) put him in ieopardy to be hated of the Pharisees. But the manne being perfeicte without corrupcion passing nothing of either of bothe these daungers, did openly confesse that he was not Messias, whiche was promised by the prophecies of the Prophetes, and by the voyce of Moses: not denying Messias to be alredi come,I am not hē but I am not he (saith he). He shewed thē that this surname was due to an other that excelled him, who neuerthelesse was lesse regarded after their opinion. And so this maliciouse diligent serche of the Pharisees came to none other effecte, but to stablishe the faythe of the gospell.
Therfore after they wer disapointed in this first question, they did procede to demaunde futher, sayinge: If thou be not the cheefest of all, and that which many attribute vnto the, seing thou doest vsurpe a new dignitie wythout the auctoritie of the Scribes & Pharisees, & causeste the people wonderfully to fauour the, not without ye decay of the common auctoritie of the priestes & Pharisees, at the leaste thou muste be one very nie vnto Mesias, & not much vnder him. And we reade in the prophet Malachie that before Messias cummeth, Elias the Thesbite shal cum: who shall repaire again all thinges. Art not thou therfore that Elias?Art thou Elias? Iohn denied that he was Elias, not but that he was Elias in sum respecte, because he was the goer before Christe in the spirite of Ely, but that he was not that Elias the Thesbite whiche was rapte & sodainly caried vp into the aier in a fiery chariot, whom the Prophet iudged to be reserued for this purpose, that he maye be the goer before of the second cumminge of Iesu Christe. The Iewes had read the prophecy, but they vnderstood it not, neither were thei wurthy to learne this mistery, for so much as they enquired it of an hatefull minde, and because they knewe that Moses had promised, that a certaine Prophete shoulde come of the Iewes kinred. whom he commaunded thei should geue eare vnto. And some of them knewe right well that this Prophete shoulde be Messias himselfe, moreouer some other brui [...]ed abrode, that one of the aunciente Prophetes was rysen agayne, and they suspected Iohn to bee thesame: therefore they asked him whether he was that Prophete promised of Moses, or at leaste some other of the Prophetes, whiche beeynge rysen from deathe to lyfe, shoulde take vpon him that auctoritie.He answered, no. He did frankely and playnly confesse, that he was no suche thynge as many toke him to be.
But now when they had no more matier to question with hym of, seeing mens coniectures touching Iohn, were at a full pointe, they moued hym er [...]nestly to tell openly what he hymselfe was: and because he shoulde no longer make any delay or excuse, they prouoked him by the auctoritie of the priestes to thintent that euen for very feare of power, he should confesse who he was. We do perceyue (say they) that thou takest vpon thee more then the Pharisees, priestes,What arte thou? and scribes do. We can no ferther diuine or coniecture therof, and yet we must bring some aunswer to them which haue sent vs hither: I fall the people bee deceiued in their so diuers and soundrie opinions of thee, tell thou thyselfe who thou art: for vndoubtedly thou arte knowen to thyselfe wel ynough. Therfore whom doest thou professe thy selfe to bee? Here now Iohn because he spake to theim that were learned in the lawe, lest he shoulde seme to take vpon him of mans presumpcion that thing whiche he was in dede, he taught them out of the very prophecie of Esay, whiche was righte well knowen to the Pharisees, both howe he was none other but the goer before Christe,I am the voice of a [...]rier [...] wildernes, &c. and that the lorde hymselfe was already come, whom they ought to receyue with cleane hertes, whom also they being blinded with enuie, ambiciō, and pride, shoulde crucifie. I (sayeth he) am neyther Messias, nor Elias, nor any of the prophetes reised vp agayne to this lyfe, neyther yet haue I taken vpon me this office by myne owne autoritie, forasmuche as many yeres heretofore, I was appointed to the busynes of this office, by the auctoritie of God. For I am euen he of whom Esay did write. The voice of the criar in desert, make right the way of the Lorde. You see the deserte, you heare the voice of the crier: nowe there lacketh no more, but that you cast away worldely desire, and prepare your mindes againste his cumming, that he maye come to you a very sauiour. Moses did set him furth vnto you as it wer in a shadowe and the Prophetes did long agone prophe [...]y that he shoulde come: But I doe shew him vnto you nowe already cumming.
And you shall vnderstande that they which were sent to Iohn, were of the Pharisees secte, for the Pharisees in those daies did excell all other bothe in knowlege of the lawe, in opinion of holines, and also in auctoritie. And they were not fare of from the doctrine of the gospel, forsomuche as they did beleue the immortalitie of soules, and that there was an other life to cum after this. But ambicion, couetousenes, and enuy, had corrupted their mindes. Howbeit at that time their malice as yet was not so farre inflamed, that they woulde openly shewe themselfes aduersaries to Christ, but within a while after when they perceiued his doctrine to bee contrary to their ren [...]ume, aduantage, and autoritie, being vtterly caste into an extreme rage, they went about to crucify their Messias, whom they had promised to the people by the prophecies, and in the knowlege of whom they had muche bosted themselfe. So hurtful and pestilent a thing it is, yea the knowlege euen of holy scripture, excepte a mans minde be free & voide from yearthly desires. But the prudence of God being far wiser then mans inuencions, can clerely turne the malice of the wicked men to the welth of the good. For this so enuious and so craftie enquiring of the Pharisees hath stablished our beliefe.
[Page]Therefore they nowe being more stired and prouoked, and not onely enuiyng Christe, whom alway they had in contempte, but also Iohn whom heretofore they had in reuerence, goe aboute further to charge hym, and fynde faulte with him, sayinge: What is the cause, that thou takeste vpon thee, the power to baptise the people if thou be neither Christe, who (as the prophecies do declare) shal put away the sinnes of the people, nor Elias the goer before Messias, nor that notable Prophete, whom Moses did promise, neither yet any other of all the Prophetes, whie then dooeste thou enterprise to putte awaye sinnes by thyne owne auctoritie, whiche thou neither hast of God, nor by any decree of the Priestes, whose auctoritie thou darkeneste with thy newe customes? To this slaundreous demaunde Iohn did aunswere mekelye: but yet in suche sorte, that he did both frely knowlage his owne lowe estate, and did openly declare the dignitie of Christe. My baptisme (saieth he) is euen suche like as my preaching is.I baptise with water. &.c. For as my preaching is not perfit but onely prepareth your mindes to the wisedom of the gospel, so my baptisme whiche consisteth onely in the water doth not washe a way the filthynesse of mindes, but in a certaine resemblaunce of true baptisme, frameth the ignoraunte: that they being prepared with repentaunce of their former life, maye bee hable to receyue that baptisme by the whiche Messias thorow his spirite shall washe away all at once, the vniuersall vnclennes and vices of all theim that shall credite his heauenly doctrine. And now he is not farre hence, but is alredy present in this same great noumbre of people, and as one of the multitude is conuersaunte euen in the middest of you. And he is therfore either despised, or not knowen of you, because after the worldes estimacion he is but poore and of small regarde, vaunting himselfe with no pompe of those thinges, by the whiche they that honour the worlde doe exteeme a manne. It hath not pleased him as yet to put furth his power and greatnesse, but in veraye dede he is an other maner of persone, then you take hym to bee.
I who in the peoples iudgement seme to bee sumwhat notable, in comparison of his highnes am nothing at all. This is veray he of whome I tolde you before that men toke him to be mine inferiour, and to come after me, but in dignitie he did preuent and excel me, to whose wurthines I am so vnwurthy to be compared, that I know my selfe vnwurthy to serue him as a bondman in the lowest kind of seruice, yea to leuse the buckles of his shoes.
Iohn did pronounce this so full and so honorable witnes of Christe to the Phariseis, Priestes and Leuites, in the presence of a great noumbre of people, and that in a famous place, that is to saye, in Bethabara, which is not farre from Ierusalem beyond Iordane a place very conueniente for him that was a baptiser and preacher of penaunce, by reason that plentie of water was nigh to it, and also the deserte, to whiche place a great preace of people out of diuerse coastes of Iurie, did resort dayly to be baptised. For Iohn did bothe preache and baptise there.
[Page xvii]And hitherto he did so beare witnesse of Iesus, that he did neyther name hym, nor poynte hym with hys fynger, when he stoode emong the multitude, because he would not styre vp the enuie of the Phariseis against hym: And also because he would set on fier the mindes of simple folkes the more to haue a desyre to know him, whom the sayd Iohn being so notable a mā, had so highly commended in his preaching, and for as muche as at that tyme many of the people did make diligent serche to knowe,Iohn seeth Iesus cū ming. who shoulde be that great man, to whose dignitie, euen Iohn beeing in all mens iudgement taken for an excellēt persone, did so much geue place to. Iesus therfore came thither agayn the day folowing, and did not then kepe hymselfe close emong the multitude, but went to Iohn seuerally and alone, partely for good manier sake to salute his cosin, partely to knowledge his baptiser, but specially to geue him occasion to testifye more playnely and liuely of Christ emong the people, lest he being yet not knowen should seme to goe to Iohn for that purpose, that other did: that is to saye, to be baptised or taughte, or els to confesse his sinnes, for in that he was baptised of Iohn, was to geue vs exaumple of humilitie: but because no body shoulde suspecte that he had nede of baptisme, or that he had any spot in hym, whiche the water of Iordane could washe away, he separating himselfe from the multitude wente to Iohn aparte. Iohn being warned by the holy ghoste what he shoulde doe, beholding Iesus cumming towardes hym, turned himselfe to the people, and poynted Iesus to them with his fynger: that after they knewe him by sight, they shoulde accustome themselues both to lyke hym and loue him the better, and should rather folow hym then Iohn himselfe, yea and rather couet to be baptised of hym then of Iohn. For the purenesse of Iesus mynde being ful of the holy ghost did shine in his very iyes and countenaunce. And did shew it selfe furth both in his goyng and all other behauiours of hys bodye: as of the contrarye parte, a furyouse mynde and ouerwhelmed with vices, dooeth expresse it selfe in the very countenaunce of the bodye. Beholde (sayth Iohn) this is he whom many of you did see me baptise, wheras in dede the water of Iordane did not purifye him,Behold the lambe of God which taketh awaye the sines of the worlde. but he did rather halowe it. For he alone and none other is free from al kinde and spotte of sinne. And verely he is that most pure lambe, whome God (accordyng to Esaies prophecie) had chosen and appoynted to bee a sacrifice moste acceptable to hym, for to purge the sinnes of the whole worlde, whiche was defiled with all maner of vices. This is he whome the lambe in Moses lawe did signifye, whose vnharmeful bloud defended the children of Israel from the reuenging sweord of the Angel. This lambe (I saye) is so fer from being subiect to any kynde of sinne, that he alone is hable to take away all the sinnes of the whole worlde. He is so well beloued of God, that he onely may turne his wrath into mercie: he is also so gentle and so desirous of mans saluacion, that he is redy to suffer paynes for the sinnes of all men, and to take vpon hym our euils, because he woulde bestowe vpon vs his good thynges.
Yea thys is very he of whome I haue tolde you diuers tymes, thoughe it wer sumwhat derkely, that one should come after me, who going before me in dignitie, and power, did ouerreche me: for because although he semed to come [Page] after me both in byrth of hys manhed, in the tyme of hys preaching, and also in auctoritie,I knew him not. yet in godly gyftes he was far before me. In so much that I myselfe did not certainly knowe at the fyrst howe great he was, or what he was. For he is so great that I (whome ye haue in suche reuerence) am no maner of way to be compared vnto him. He is the lorde and auctour of all health. I am none other but his seruaunte and goer before, neyther is my baptisme or preaching any other thing but an introducciō to the heauenly doctrine and vertue, whiche he shall bryng vnto you. Neyther yet am I sent for any other purpose by the commaundemente of God, but to preache repentaunce of your former sinnes, to shewe you that the kyngdome of heauen is at hande, and to washe you with water, to thintent that after he should be shewed to me of his father by sure tokens, he might at his coming be the better conceiued in your mindes, being already prepared with these principles. His conuersacyon and life was simple and pure, and beyng in no poyncte notable emong men, he ioyned hymselfe to the multitude as one of the common sorte of the people, and came to be baptised as though he had bene subiect to sinne.
Therfore I coulde not knowe surely by the disposicion of hys body, nor by mans coniecture that he was the onely sonne of God, and that moste pure lambe whiche through faythe shoulde put awaye all the sinnes of the worlde, but that I was taught by a notable sygne from heauen that thys was he, to whome I was appoynted to bee the goer before. And what this sygne was, Iohn did openly declare to the multitude. When Christe (sayeth he) willynge to shewe to the worlde an exaumple of humilitie,I sawe the spirite descende from heauen. &c. and ioynyng hymselfe to the company of sinners, came to be baptised, the father of heauen did honour hym with an heauenly token. For I my selfe sawe the holy ghost cummyng downe vpon his head in the likenesse of a dooue and there remayning. Until that time I did not certaynly knowe hym, whose goer before I was: by reason that his corporall estate, did hyde hys celestial excellencie.
For as yet the tyme was not come in the whiche the father of heauen woulde haue him to be openly knowē to the people. Therfore when I knew by the inspiracion of the sayde father that Messias was alreadye come, then to take awaye the errour and mistakyng of hys persone, or leste mannes coniecture should haue any doubt therin, he, by whose commaundement I toke vpon me the office baptise you with water, taught me by a sure token: by the shewing wherof I might assuredly knowe who he was, that shoulde baptise you with an effectuall baptisme, and should by the holy gost, wherwith he was replenished, freely geue to all them that trusted in hym, remyssyon of all theyr synnes. For before Iesus came to me to be baptised, the father of heauen did aduertise me before hande, saying: By thys token thou shalt surely know my sonne. Emonges many whom thou shalt wash with water, vpō whomsoeuer thou shalt see the holy ghost in the lykenesse of a dooue descending, and remaynyng, [Page xviii] be wel assured, that thesame is he which hath power to baptise with the holy gost. For man washeth wt water, but he onely by his heauenly power, taketh away sinnes,Upon whō thou shalte see the spirit descend &c. and geueth righteousnesse. I saw this token according to the fathers promyse in hym whan he was baptised. And for thys cause, he gaue me grace to see him, that you also through my preaching, should know the autour of your saluaciō. Wherfore like as heretofore I haue witnessed, so doe I now also openly testifie, that this is the sonne of god, from whence, as frō the heauenly fountayn, ye must require all thynges whiche perteyne to righteousnes and eternall felicitie. For I will suffer you no longer to suspecte greater thinges of me then I deserue,I saw and bare record that this is the sonne of God. nor yet to be ignoraunte of hym, whome to knowe is saluacion. By these manier of witnesses, Iohn did often commend Iesus (beyng as yet vnknowen) to the multitude, and gaue ouer his owne auctoritie to him as to his better: to the entent that from that time furth, the people should leaue hym and cleaue to the gouernaunce of Iesu: Goddes prouydence in the meane tyme procuring this, to thentent that they both might be to vs an holsome exaumple of a true preacher of the Ghospell. For truely Iohn neyther with the encisemente of so great renoume beeing willingly offered vnto hym, was so much corrupt that he would take vpon hym an other mannes praise, nor yet so afrayed of the enuie of the Priestes and Phariseis, (whose ambicyous enuie, and enuious ambicyon woulde suffer no bodye to bee exalted but themselfe) that therefore he dyd ceasse to speake of the glory of Chryst: neyther did he regarde his owne commoditie, but what was expedient for the people: hereby teachyng how a preacher of the ghospel ought to haue a constaunt and sure stayed mynde, yea, euen to the auenturyng of hys lyfe, not onely agaynste excesse & couetousnes, but also against al ambicion. And as for Iesus Christ, when he came as one of the common sorte of the people to be baptised, and also when he behaued himselfe amongest Iohns disciples, as if he had bene one of them, wheras he was lorde of all, he taught vs how we must come to true glorye, by great humilitie and modestie of mynde, and that none is mete to be a mayster, vnlesse he haue played the parte of a good scoller, neyther that anye ought to take rashely in hande the office of preachyng, excepte he hath bene all manier of wayes well tryed and approued: and in manier appointed therunto of God.
Now to thentent that Iohns most excellent purenes and honestie might more clerely appere, he thought it not inough to turne thaffeccions of ye people from him to Christ, but he laboureth also to despatch from himselfe his owne peculier disciples whome he had, and to put them to Christ. For the day after these thinges, which I haue already rehearsed vnto you, were doen in the presence of the people, Iohn stoode there agayne, and twoo of hys discyples with hym. And Iesus walked vp and downe not farre from thence (whiche thyng indede was doen to signifie a misterye thereby.) For Iohn was a fygure of Moses lawe, and Christe was the auctour of the profession of the ghospell. Therefore the law, whiche was now come to the vttermost poynt, stayed, as though it coulde goe no further, but shoulde ceasse byanby, and giue place to Christ at hys comming, and commit his disciples to hym, but neuerthelesse in [Page] the meane while constauntly bearing witnesse of Christ: and as it were deliuering the Sinagogue to the true spouse, to be his churche. Christe walketh vp and downe to declare that he should alway growe greater and greater,He behelde Iesus as he walked. &c. and euery where gathereth disciples to heare hys heauenly doctrine. Therefore whiles Iohn stoode and behelde Iesus as he walked, knowyng righte well that the sayde Iesus dyd desyre and long for the saluacyon of mankynde, and also did couet to geat disciples mete for hys heauenly doctryne, Iohn turning him to the twooe disciples whiche stoode by hym, beeyng theyr maister, because he would put them to Iesu, that was a better maister then hymselfe, he poynted him to them with his finger, as he was walking, and sayde: Beholde yonder is the lambe of God of whome I haue so often testyfyed, who alone doeth take away all the sinnes of the wholle worlde.Behold the lambe of god. &c. I haue prepared you for him, whosoeuer desyreth true and effectuall baptisme, whosoeuer loueth true innocēcie, and whosoeuer coueteth true and perfit health, must nedes commit himself to his rule and ordre. For they that were the true obseruers of Moses lawe, (as the lawe it selfe doeth witnesse) did profit and goe forwarde thereby to the perfeccion of the ghospell, that is to say, from fayth to fayth: wheras the Phariseis through their peruerse and ouerthwart loue of the lawe, did persecute him whō the law had cōmended to thē. Now Iohns disciples made their maister no aunswere, but geuing credite to his worde, they left the sayd Iohn that was the goer before the ghospell, and folowed Iesus the auctour of the euangelicall health.And ye two disciples heard him. And they sayde neuer a woorde, but folowed hym, beeyng set on fyer with the loue of hys hye doctrine, the hope wherof they had conceyued by the testimonie of Iohn. But they dare not be bolde to moue anye communicacion to him with whome they had not bene acquaynted.
Therefore Iesus perceiuing for what purpose they did folow him, to declare how ready he woulde be to mete and ioyne with them whiche with pure mindes doe thirste and couet the doctrine of the ghospel: he (I say) not tarying for theyr calling vpon hym, of hys owne good will doeth encourage and alure their bashefulnes, & turning himselfe towarde them, did beholde them as they folowed him, not yt he was ignoraunt whom they folowed, or of what minde they folowed him, but because he would shewe to other theyr woorth ye and mete affecciō for the gospel. He speaketh to them and asketh what they woulde haue, to the intent that theyr desyre beeing knowen, might also kindle and styre vp the myndes of other.What seke ye? But they furth with declared themselues to bee verye desyrous to learne of him, euē by yt very name they called him by, saying:Rabbi, where dwellest thou? Rabbi (which worde in the Siryans tongue is as much to say as Maister) wheris your abyding? And vndoubtedly in that they called him Maister, they confesse themselues to be his disciples. And whereas they enquire of him, where his dwelling place is, by that they doe declare, that they haue a will to learne of him certayn secret thinges more familiarely, which (peraduēture) he would not speake openly before euery body. Here now our lorde Iesus taking pleasure in theyr deuoute feruentnesse to learne, maketh no excuse by reason of the nynesse of the night, nor commaundeth them to come againe the day folowing, [Page xix] neyther yet signifyeth to them where his house is, in case they woulde at theyr conuenyente leysure visite hym: But he ientlye and courteously requireth them to come talke with him at his lodgeing,Cum and se saying: Come ye and se. For he perceiued that any delay shoulde haue bene paynful to theyr earneste desyre. They reioycing in that aunswer,Thei came. And abode with him that daye. beyng euen suche as they woulde haue wished for, came thither, and did not onely see the litle house, where then Iesus had hys abidyng, but also taried with him all that day: and were so enflamed with his holy communicacion, that not onelye they reioyced in theyr owne behalfe, but mocioned and procured other also to come to the company of that felicitie. And when they came to Iesus house, it was almost the tēth houre of the day, that is to say, nye vpon the goyng downe of the sunne. For there is no tyme nor place vnfit or vnconueniente for to learne those thynges whiche pertayne to euerlasting welthe. And the presence of the preacher of the ghospell oughte alwaye to bee in a redinesse: For suche an one oughte he to be that taketh vpon hym to teache Christen philosophie and wisedome, whiche is onely the philosophie that can no skill of any pryde or statelynesse.
As concerning these two, whiche had folowed Iesus by the counsayl of Iohn, the one of them was Andrew, Simon Peters elder brother: to whiche Peter, although he were the younger, yet for the excellēt feruencie of his faith, Iesus afterwarde did promise him the keyes of the kyngdome of heauen: and committed his shepe to be fedde of hym, after he had thryse professed hys loue towardes Iesu. The godly loue of the ghospell hath thys difference from that which man of himselfe is inclined vnto, that if it haue gotten any notable treasure, it hydeth it not, or enuieth other: for manye thynke that they dooe not possesse that thyng, which is common to other aswell as to themselues: but thys godly loue reioyceth that the commoditie therof shoulde be common to many. Andrew being much comforted with so great felicitie, for asmuche as by the report of Iohn, but much more by the familiar communicacion of Iesu hymselfe, he found it true that Iesus was yt heauenly Lambe, which onely should take away the sinnes of the world, that he was the sonne of GOD, the onely redemer of mankynde: and that also he was Christe whiche was promised of the Prophetes, and looked for so manye hundred yeres beefore: the sayde Andrew (I say) as soone as he had found Simon Peter his brother, whose presence he desyred greatlye, for thys purpose, that Peter whome he knewe dyd looke for Christe with greate feruencie,We haue foūd Messias. &c. myghte be made partaker of the felicitie of that assured knowledge whiche Andrewe hymselfe had of Christe: We haue founde (sayeth he) that Messias, whome the Prophetes had promysed shoulde bee redemer of the worlde. And Messias in the Sirians tounge is as muche to say as Christe, that is to vnderstande anoynted: because that anoynting perteineth to kynges and priestes. But Christe was the onelye anoynted of God, to hym onely all power was geuen both in heauen and yearth, and he onely was ye priest eternally after Melchisedechs ordre, which hath reconciled God to mankynde with the sacrifice of hys bodye. Symon beeing glad of so [Page] pleasaunte and welcome a message, and not satisfyed onely to haue heardest, ioyfully preaseth hymselfe also to see Iesu.And brought hī to Iesus. Andrew who had already proued the gentlenes and graciousnesse of Iesu, furthwith broughte Simon to hym. And when Iesus behelde Peter, he did not onely vewe his face, wherin neuerthelesse did shine a purenes of hert, but he rather loked vpon his minde which was endued with doouelyke simplicitie: and thereby apte to receyue the grace of the ghospell.And Iesus behelde him. &c. The sayde Iesus takyng pleasure in hys pure affeccion, dooeth tell the name of Peters father (by that declaryng how nothyng was hydden from hym) and therewithall prayseth the godly simplicitie of Peters minde, gathering an argument thereof, by the propertie of hys fathers name: and by the darke sence of the chaungeing of Peters owne name, he telleth before that in time to come, there shall be in hym stablenesse of inuyncible faythe. For Ionas is asmuch to saye, as a dooue or grace. Simon, by interpretacion, signifieth obedient, for out of the obedience of Moses law, is had some furtheraunce to the fayth of the gospell. Therefore after that Iesus had loked vpon hym,Thou art Simon the sonne of Ioanna. &c. he doeth lyke both hys present simplicitie, and also doeth sum what open, as you woulde saye darkely, his stedfastnesse to come, saying: Thou arte that Simon the sonne of Ioanna, right aptly agreyng both to thyne owne name, and thy fathers: But hereafter when this fayth shall haue gathered strength, that it may be able to stand stable and vnshaken against al temptacions of the deiuill,Thou shalt be called Cephas. &c. thou shalte be called Cephas, whiche in Greke is as muche to saye as Peter, in Latine▪ saxum, and in Englishe a stone. And this was the firste instruccion and principle of Christes church: this was also the first beginning of the schole of the ghospell.
The day after, it pleased Iesus to goe into Galile, whche was least set by of al the prouinces of Iewrie, because no man of any great renoume or fame, had at any tyme come from thence: and yet neuerthelesse Esay dyd prophecie before that the light of the ghospell should first appeare and haue hys begynning about ye place. Also the diuine counsayl thought it good so to be, because he woulde beginne his churche of meane persones, vntaught and vnlearned, borne and come out of a countrey that was barayne, and of no regarde. For both Peter and Andrew, whiche without calling folowed Christe, were men of Galile: and that the one brother did perswade and drawe the other to Iesu, was a fortunate pronosticacion of the churche nowe newly beginning, whiche consisteth in brotherly charitie and mutual concorde. Therfore when Iesus should goe his way into Galile, hauing alreadie two disciples of Galile to wayte vpon hym, because he myghte come sum what the better accompanied, he taketh to hym two other also of the same countrey, and of lyke nobilitie. For Iesus founde one called Philip borne in Bethsaida a citie of Galile, whiche is nye vnto the lake of Genazareth being the countrey of Andrew and Simon,He founde Philip. to whome the name of Peter was added. Furthermore in that they were all of one countrey, it betokeneth the concorde and agreement of the [Page xx] ghospell: And that the diuersities of all maner of people, should be ioyned and brought together into one churche, as it wer into one citie. Philip semed to haue met with Christe by chaunce, but the very thyng in dede was doen altogether by the prouidence of God, whiche had eternallye decreed and appoynted, whome he woulde haue to be ye first rulers and beginners of his churche. Therefore Iesus sayed to Philip when he met with him: folow me. He taried nothyng at all,Folowe me &c. but byan by folowed Iesus▪ of whome alredy he had knowen many thinges, both by the witnesse of Iohn, and also by the common rumour of the people. The woord of the speaker was of so great effect, and the mind of the hearer was ready of hys owne good will. It chaunced verely, that as Andrew had allured and drawen hys brother Simon, so Philip nowe reioysing that he was in the seruice of Iesu,Philip found Nathanell. when he had found Nathanell, whome he knew to be wondrefully desyrous of Messias cummyng, for whiche cause he was woont very diligentlye to marke and obserue in the prophecies of the lawe and the Prophetes, from whence and when the same Messias shoulde come, Philip (I say) because he would make Nathanaell partaker of that ioye wherin he did reioyce withall his hert,We haue found him. &c. Iesus ye sonne of Ioseph. &c. sayeth vnto hym: We haue found that true Messias of whome Moses hath written, that there should a Prophet rise out of the kinred of Israel, & of whome the prophecies of the Prophetes hath vttered and declared so many thynges: Thys is Iesus the sonne of Ioseph of Nazareth, for al that time euery man toke Iesus to be Iosephs sonne, and he was better knowen by that name then by the name of Marie hys mother. Moreouer he was called emong the cōmon sorte a Nazarean, not that he was borne there, for Bethleem was halowed with hys birth and infancie, but because he was conuersaunt and brought vp there of a childe, with his parentes. When Nathanael hearde this, truely he lyketh wel the most ioyfull tydinges: but he is offēded with yt doubt, wherwith he was secretly troubled, through the prophecie,Can there any good thinge come out of Nazareth? whiche (as euery man knew) doeth promise that Christ shoulde come furth out of Bethleem: therfore he desyring to be taught more certainly, sayeth vnto Philip: Can any good thing come out of Nazareth? of the whiche towne the prophecies of the Prophetes hath made no mencion? When Philip himselfe being yet vntaught, and hauing no ferther knowledge but hys plaine simple faith,Philip saieth: come & see. could not discusse this hard matier, he aduiseth and allureth Nathanaell to goe to Iesu the fountayn it selfe, not doubtyng but that he woulde beleue as soone as he had seene and heard him. If you doubt (sayeth he) to credite me, come your selfe and see.
And Iesus who as yet was of no fame or renoume by working any miracles, sumwhat to open his godlye power by the knowlage he had of secrete thinges,Beholde a right Israelite. &c. whē he behelde Nathanael cūmyng toward hym, turned to his dysciples, before Philip gaue hym any warning of hym, & before he named hym, and shewed Nathanaell to them, saying: Behold a verye Israelite in dede, in whome there is no guile. In these wordes Iesus did both prayse the true meaning beliefe of Nathanael, and also his pure desyre to haue knowlage, whereas [Page] they which vntruely doe boast themselues to be Israelites, are wont to be busy and curious of a desyre they haue to lay matters to mennes charge. Nathanaell perceiuing that Iesus shewed by these wordes,Nathanael sayeth vnto him. &c. how that he knewe well inough the communicacion which was betwene Philip and him concerning Iesus hymselfe, & meruaylyng how this came to his knowledge, for as yet he toke Iesus to be none other but mā, sayth vnto him: how knowest thou me? But Iesus yet declaring more euidently how he knew the thoughtes of men, were they neuer so secret, sayth: before Philip called the when thou wast vnder the figtree, I had already sene the. The cōmunicaciō was but betwene them two, and there was no witnes by, that could make any relacion thereof. The place was expressed, and the figtree was noted and spoken of by ye way in a mistery, as a thing priuie and of counsel to his firste fault (that is to saye, of hys vnbeliefe) whiche faute they must nedes leaue, that will knowe Christ. It was manifest by these argumentes that Iesus knewe the matter of theyr whole communicacyon, wherof neuerthelesse he maketh no great rehersal, lest he should seme to vp braide hym with his lacke of fayth, which was sham fast, and asked the question of a good symple mynde. Assone as Nathanaell hearde these thinges, who was perswaded, that the secretes of the hearte was open to god onely, and that the thing which he heard was more than man could do, nowe beeyng nothyng offended with the doubte concernyng the name of the place of Christes birth,Rabbi thou art euen the very sonne of God. &c. he gaue his verdit of hym, saying: maister. Thou arte the very sonne of god, by whom the father hath determined to deliuer his people. Thou art that king of Israel whiche was long a goe promised by the prophecies of the Prophetes.
Iesus gladly enbracing the mannes so ready and chereful fayth, and his so euangelicall profession, doeth stablishe also the opynyon that Nathanaell had of him. And now more euidently declaring his godly nature, sayth: Thou hast hereby conceiued a beliefe that I am the very Messias & king of Israel, which was promised, because I tolde thee howe I sawe thee euen then when thou waste with Philip vnder the figtree, and therefore thou hast a very good opinion of me: In tyme to come thou shalt see more apparaunte sygnes, whereby thyne opinion of me may encrease.Thou shalt se greater thinges thē these, &c. And foorthe withall Iesus turned hym to his other disciples, (of whome as yet, neuer a one did iudge of hym according to hys dignitie) and he sayde vnto them. Take thys for a suretie, hereafter y [...] shall see the heauens open and the aungels of God ascendyng and descendyng ouer the sonne of manne. By thys derke saying, our Lorde Iesus did styrre vp the fayth of his disciples, which although it were simple and vncorrupted, yet was it not fully enstructed,Uerely, verely, &c. ye, shall se the heauens open. and besyde that far from the perfect knowledge of the excellencie of Christ: He did styrre vp their faith (I say) to the lookyng for of greater miracles, and therby to haue higher knowledge. For althoughe the disciples did fantasie, as it were in a dreame, some thing to be in Christ passing mannes nature, whereat they marueiled: neuerthelesse they dyd not as yet vtterly beleue that the fulnesse of the Godhead was in hym. Nathanaell dyd confesse the selfesame thinges whiche Peter dyd after confesse: But because hys [Page xxi] meaning was not lyke Peters, he had not therefore lyke aunswere that Peter had, whiche was: Upon this stone I will buylde my churche. And to thee wyl I geue the keyes of the kingdōe of heauen. And in very dede for because some that were very mē, are called the sonnes of god in holy scripture, for their great holines, and other besides Christ also did many times se before, thinges which shoulde folowe, by the inspiracyon of the holy ghoste: therefore it is not to bee marueiled at, if Christe knewe without relacion of any other, what was doen secretly betwene the two disciples. Furthermore in that he called hym kyng of Israell, intending thereby to honour Iesus, as it were with an hye and gloryous tytle, it declareth that euen as yet he dreamed of a worldelye kyngdome. And to haue a kingdome in thys worlde is but a very base & an earthly thing: But it is a thyng of far more honour to bee kyng of all the whole worlde, and also of aungels. This thing mente Christe when he sayde that the aungels as ministers diligent to doe seruice, should ascende, and descende ouer the sonne of man. And although the disciples did not yet vnderstande at that tyme this saying of Iesu, neuerthelesse he dyd hyde it and layed it vp in theyr myndes, as a seede whiche shoulde bryng foorthe fruicte in due tyme: For afterwarde we knew how the aungels dyd often knowledge hym to bee kyng of all thynges by theyr obedient seruice, as whan Gabriel brought tidinges of his concepcion, when they song at hys natiuitie: Glory be to god that is aboue: when at diuerse tymes they appearing to Ioseph, did procure the safegarde of the childe, when they did hym seruice after he was tempted of the deuyll, when they dyd coumfort hym in his conflict at the tyme he swe [...] water and bloud: and whiles they did often appeare in the tyme of hys resurreccion: Agayne also, when in all mens sight he was taken vp into heauen, the aungels wer present, as suerties of the promise of his returne. And that in dede shalbe doen most specially, whē he shal come in the cloudes with the maiestie of his father, and with the whole hoste and company of aunge [...]s, to iudge bothe quicke and dead: and to deliuer a kingdome to god the father.
¶ The .ii Chapter.
ANd Iesus had not taryed long in Galile, but thorowe working of a miracle he begā to declare ye Iohns witnes of him was not vntrue. In dede Iesus was better knowen in Galile then in other countreys of Iewrie,The mother of Iesus was there &c. but yet they had no notable opiniō of him, when as at ye time also euen his brethren and kinsfolkes had no right iudgement of him. Therfore the third day after he came to Galile, there was a solemne mariage made in Cana, which is a toune of ye countrey. Iesus mother was biddē to this wedding, because she was of alyaūce to thē. And by this occasiō Iesus hīselfe also was biddē, & his fower disciples wt hī, which he had gathered [Page] together a litle before. Now then when ye feast was at the hottest, and the bridgrome for lacke of wyne was lyke to be abashed, as if he had made but a nygardely feast: And besides that it was to be feared leste hys geastes carefulnesse for lacke of wyne shoulde make the feaste the lesse cherefull:They haue no wine. Marie the mother of Iesu of a certain womanly carefulnes desyring to haue this discō moditie remedied, seing that already by manye tokens and also by the witnesses of Iohn she was not ignorant of the power of her sonne, she is bold to cal vpō him, saying: Sonne, they haue no wine. In that she dare speake to him, it declared her motherly auctoritie: And in that she dooeth not prescribe nor appoynte any thyng to him, what she would haue doen, it sheweth her reuerence towarde her sonne. But Iesus intendyng nowe to take in hande the heauenly busines of the ghospell, whereof he would haue hys father to be the onely auctour, suffereth not mans auctoritie to be mixte therewith.Iesus saith &c. For he dyd not myracles for this purpose to please the affeccions of hys kynsfolkes, but to cause his spiritual doctrine to be the better beleued through corporal sygnes and tokens, amonges the vnfaythfull people of that countrey. Therfore he aunswereth his mother sumwhat roughly, not that he did not loue her entierely being suche a one as she was, consyderynge he loued all mankynde so muche, but to thentent yt he would kepe his auctoritie of working miracles fre from worldly affeccions, and to cause the whole glory therof to be ascribed to the power of God. For this was a thing expediente for mans saluacion, whiche Iesus dyd greatly thyrst for and couet.Woman what haue I to doe with thee? Therfore not vtterly denying hys mother, but declaring that she had litle to doe with ye busines he went about, he aunswereth her: woman what haue I to doe with the? I haue a time appoynted me of my father, when and after what sorte I should weorke the saluacion of mankind, that time is not yet come. Hitherto I haue shewed my self obedient to thy wil, from hens forth I must doe all thinges according to my fathers will, and not after mans prescript and appoyntmente. In other thinges thou hast bene my mother, herafter I wil take thee but as a woman, as often as I am occupied about my fathers businesse. Whensoeuer his glorie shal be to be serued, I shal not nede thy calling vpon. I wil doe of mine own good wil, yt which ye thing it selfe shal require. I haue a time appoynted me of my father. So before yt time also, whē he was but a childe, he tolde his mother of yt she did interrupt hym, when he was disputing in ye tēple. And of the like thing againe he warned her, whē she bad one cal him furth to her, whiles he was preaching emōg ye people.
But Marie the mother of Iesu, beyng neither offended with her sonnes aunswere, although it were sumwat roughe, nor in the meane tyme mystrustyng either his goodnes or hys power, maketh no aunswere agayn, but calleth the seruauntes of the house to her, and secretly in theyr eares sayeth thus vnto thē: Doe ye,Whatsoeuer he saie [...]h vnto yo [...], [...] it. whatsoeuer he shall bid you doe. Undoubtedly the godly pitifull carefulnes of his mother, did procure that, lest ye seruauntes lacke of belefe, or their vnready seruice, should be a let wherby that whiche lacked at the feast should not be amended. But how and what time ye thing should be dooen, she holding her peace leaueth it secretly to hir sonnes wil and appointment. These thinges [Page xxii] wer not doen by chaunce, but Iesus deferred the miracle for ye nonest, because the lacke of wine should be the better perceiued of euery body, and shoulde be well sene to bee geuen for necessitie, and not for any vayne boasting or glorye: For so our Lord wrought all hys miracles, that he semed not to doe them for thaffeccion of any worldly praise,Fil the waterpottes with water but to succour & relieue men of their eiuilles and griefes: he did them so temperatly & in so due ordre, that they could not be don more faithfully nor with more trueth. Therfore now whiles the geastes taried and were carefull for lacke of wine, Iesus perceyuynge the tyme to bee come that he should be knowen to his own, commaundeth the seruauntes to fyll with water sixe pottes of stone, which stode there for this purpose, that if any, according to ye custome of the Iewes, would clense himself with washing, he might haue plentie of water ready, forasmuche as that countrey was very drye, & in fewe places well watered with fountaynes & running riuers. Thys truely did cause the miracle also to be rather beleued, because ye vse of those waterpottes was a solemne thyng emong the Iewes. And the sayd pottes neuer receyued any other licour but water. Moreouer the greatnesse of ye vessels setfoorth the belefe of the miracle, for they conteined two or three firkens a piece, so that they could not easily bee remoued out of theyr place. The seruaūtes did obey him and filled the waterpottes with water, as they were commaūded euen to the brimme. Whē that was doen, because he would haue no witnesses of the miracle,And thei filled them vp to ye brīme. he commaunded them to drawe out of the waterpottes and to offer that whiche they had drawen, to hym that was the chiefe ruler & had the ordreyng of the feast. And this Iesus did, partely because the ruler was sober, for he that hath the charge committed to hym to see all thinges wel furnished, is euer wont to abstayn from wyne, whiles other folkes doe drinke: And partely because he being well skilled in tast, and hauing a fyne iudgement therein, myght more trewely geue verdite of the wyne thē the rest of ye geastes, whose tastes myght seme to bee dulled with drynking of muche wyne before.
But as soone as the ruler of the feast had tasted of the wine, that was turned out of water, & knew not where they drewe it, suspecting the fame to be in the seruauntes, that cōtrary to the custome of other, they deferred to bring in such wine vntil the latter end of the feast, he calleth the bridgrome to hym, desyring to know of him by what occasion ye fault chaunsed. Others (sayeth he) which make a solemne feast, at the beginning thereof, bryng to the table of the beste sortes of wine, afterward whē their geastes being already drunke haue their mouthes out of tast, & powre in drinke vntemperatly, thē they bring & serue of the wurst sort. But thou cōtrariwise hast reserued vnto the end of ye feast, this wine which is better & more pleasaunt than any yt was serued yet. And by this o [...]casiō ye miracle of ye thing yt was doē, spred abrod litle by litle emonges ma [...]. And afterward by examining the seruauntes of this thing, it was knowen that the water was not onely turned into wyne, but also into very good wine. And as forthe waterpottes they had no mistrust, but that they were onely dedicate [Page] and ordeyned for water. The seruauntes put water to water, and filled them vp to the brimme, & after they had drawen of the same which they powred into the vessels, they offered it to the gouernour of ye feast, who was sobre. The bridgrome knoweth well inough that there was no such wine prouyded nor prepared. They wente to the waterpots and found them ful of ye selfesame good wyne.The beginning of miracles did Iesus. &c. With this dede our Lorde Iesus began the working and setting foorth of his miracles in Cana a towne of Galile, intending by litle and litle to shew furth tokens of his godly power to the worlde. For first of all this thing was doen in a matier not very weightie & also priuatly, yea & almost to please his mother and kinsfolkes withal: whiche had him in lesse admiracion because they were his familiars & of his kinne. And this miracle was not much noted of very manye, but afterwarde it grewe to bee hadde in greatter credite with moe: yet in the meane while ye fayth of his disciples yt were present was stablished concerning Iesu, who hauing promised greater thinges, perfourmed that whiche he had promised. And besides that, this miracle (wherby he framed as it were a beginning to ye rest that he should do afterward) was not in vain. For firste of all he woulde honour the mariage with his presence, knowing beforehand that in tyme to come there should be some which would condemne it as an vnpure & filthye thing, whereas an honourable mariage and vndefiled bed, is a thyng most acceptable to God. Moreouer Iesus dyd as it were shadowe vnto vs by a certayn figure, that thing, whiche he then chiefely went aboute. For now was the tyme come yt in steade of the vnsauery & waterishe lettre of Moses lawe, we should drinke the pleasaunt wyne of the spirite of the gospel, by reasō that Christ turned into our more welth that thing which was without strength & vnprofitable. For the law was not only vnsauery to ye Iewes without Christ, but also hurtfull & deadly. They which haue not beleued in the ghospel, doe stil drinke of the water of Moses law, but they, which haue beleued Christe doe happely waxe warme, & growe liuely toward the loue of heauenly lyfe, through the moyst & swete licour of his heauenly doctrine. And this was not doen before that Christ had ioyned vnto him the churche hys spouse. Also the mother of Iesu was present there, representing the forme of the sinagogue, whose autoritie is diminished, yet she telleth the lacke of the wyne, but she her selfe doeth not remedy it. Neuertheles she was for our behoufe mother vnto him, which doth reioyce and coumforte our mindes with the swete wine of his spirite. The names of the places also do agree to the mistery of ye thing. For Cana of Galile betokeneth possessiō of a ready passage frō one place to an other. For now was ye original beginning of a new people gathered together, which should remoue from the letter of the lawe, to the spirite of the ghospell, from the world, to heauen.
After Iesus by thys miracle had begonne to declare his mightie power emonges his kinsfolkes in a towne of smal renoume, he went downe to Capernaum. That citie is in the selfesame Galile of the Gentiles, all ryottouse and swelling in pryde, by reason of the plentie of richesse therin: beyng also nye vnto the lake of Genazareth and in the coastes of zabulon and Neptalim. But according to the wisedome of the ghospel, that thing which is highely estemed in the world, is abiect, and litle set by afore God. Iesus mother with his brethren [Page xxiii] and disciples went down thither with him, but they taryed there very fewe dayes. Neyther was there any miracle doen in that place. But this benefit semed to be doen in the meane time, for his mothers & kinsfolkes pleasure: whō now he would no longer cary about with him, for asmuch as he would take in hand greater thynges, because that worldly affeccion and loue should chalenge vnto it no parte of those thinges whiche were doen for the glorye of the heauenly father.
Therfore Iesus leauyng his kynsfolkes behynde at Capernaum, seeketh time and place mete to declare openly hys power and auctoritie, which he had receiued of his heauenly father, & not of men. For euen then the most high and solemne feast of the Iewes was at hand, which is called Easter, and after the Hebrewe tounge, is as much to say as a passing ouer. They did kepe this day as an holy feast euery yere in the remembraunce of the olde story: because their elders had safelye passed ouer oute of Egipte: when they wente into the lande whiche God had promised them. But now that thing whiche they did honour but in figure, was doen in dede by Christ, yt is to say, he now brought to passe that men hauing forsaken the darkenes of errours, and cloude of sinne, should be remoued, and brought, through the fayth of the gospel [...], [...]o innocencie, light and immortalitie: forasmuch therfore as at that time there was at Ierusalem a great number of people which out of al the partes of Sirya did assēble there againste that feastful day, Iesus wente thither nowe going vp towardes hys fathers busines,Iesꝰ went vp to Ierusalem▪ &c. wheras before he went down to Capernaū to obey & please his kinsfolks withal. And furthwith he goeth into the temple, which place is wont to be ofte gone to of a religiouse minde, to serue god therin: And verelye Christ was the maister of true religion, who when he entered into the temple which was ordeyned for deuout religion & wurshipping of god, founde there thapparaunce not of a tēple, but rather of a market place. For he founde verye many there which in yt holy place did exercise themselues about filthie,And found those that sold oxen. yea & sinful gaine, & so turned into robbery that which was ordeined to geue occasiō of godly religion. For to thintēt that straungiers might haue somewhat to offer, they solde to them of an hye pryce, shepe, oxen dooues, & other suche lyke thinges, whiche (according to the custome of ye Iewes) were woonte to be offered or geuen to the priestes: but in the meane while ye sellers bargained with the priestes and leuites that the sayd priestes & leuites should sel agayne to thē by a lesse pryce, the selfesame beastes that the priestes had receyued of them which had offered, whiche thing the sellers did, because they myghte sell those beastes agayn to other straungiers with a double gaine. So it was brought to passe that by powling the straungers, the filthie gayne whiche rose double by selling one thing twyse, shoulde be deuyded betwene the merchauntes and the ministers of the temple. And to haue more quicke and readye marchaundise, ther was presente, according to the custome of their cōmon market, chaungers of money and bankers, such as did chaunge the greater coynes for [Page] money of smaller coyne, or golde for siluer, or els did exchaunge strange coyne for coyne of that place. And thereby also they had shamefull gayne, litle dyfferyng from vsurie. Iesus then declaryng by hys very acte how great a pestilence corrupt desyre of lucre is to the church, and howe far al they ought to be from thys disease, which professe themselues rulers of religyon of the gospell, made him (as it wer) a scourge of smal cordes, as though he would driue dogges out of goddes temple. And both with great indignacion and auctoritie, he droue them all out of the temple, displacyng and throwyng downe bothe the merchauntes and their wares: And did not onely put out the men, but also the shepe, and oxen, that there shoulde remayne behynde no suche filthie baggage.
Yea and besydes that, he scattered abrode the chaungers money vpon the ground, and ouerthrew also their boardes, teaching how these thinges ought vtterly to be troden vnder foote of the wurshippers of true religiō. Moreouer as if he had bene moued with indignacion therat, he sayd to them which sould the dooues: haue these thinges hence: and make not my fathers house an house of marchaundise. And hys disciples when they sawe Iesus, beyng at all other times quiete and meke, here now how earnestly he chased out those which did vnsemely vse and defyle the godly religion of the temple with theyr fowle and sinnefull gayne, the disciples, I say, remembred the prophecie whiche is in the three score and eyght psalme. The zele of thy house hath euen eaten me.
But as for the Iewes when they had hearde that he namyng his fathers house, did as it were by a certayne peculier and singular way, declare himselfe to be the sonne of god, and saw hym also so hyely take vpon hym openlye and in apparaunce to be so very angrye with them, whiche semed to further bothe the priestes profite, & also the religiouse seruice of god, they crie out vpon hym and saye: If god be thy father, and if thou wilt reuenge the contempte and iniurie of thy father, doe sōe miracle yt we may perceyue thou doest these thinges by the auctoritie of thy father. If thou doest these thinges by thyne owne auctoritie it is presumpcion: And if thou dost them by goddes autoritie, what token she west thou that we may beleue thee? But Iesus knowing yt they would slaunder him in case he had wrought any miracle to shew himselfe therby, seeyng he neuer yet did any miracle but onely to succoure them that lacked helpe in theyr nede, to thintente yt the same thyng whiche was a proufe of hys godly power, should be also a benefit & helpe vnto the necessitie of man, he promised thē a tokē vnder a parable, which tokē if he had thē opēly declared, they would not haue beleued, in so much as they did not beleue it whē it was doē in dede. The tokē was cōcerning his death & resurrecciō. The same was also signified by Ionas, which tokē Iesus had promised after he had doen many miracles, & also at such time as they required him to shew sū tokē yt should cū frō heauē. But now he promiseth (although more darkely) yt selfesame token to thē, who as yet were but ignoraū [...]: The tēple wherin they were at that time, occasioned him to say as he did: of the which tēple y• Iewes dyd boast thēselues beyond measure.Destroy this temple, and in three dayes. &c Breake down this temple, sayth he, & in three dayes I wil set it vp agayn. This parable not so much as his Apostles did vnderstand. But at lēgth whē they had knowē & sene his resurrecciō, they perceiued the meaning of his [Page xxiiij] saying, by theffect of the thing it selfe: For Iesus ment it by the temple of hys owne body, whiche they through their malice should pul downe, by putting it to death: & he by his godly power, should raise it vp again within thre daies. The Iewes thought thys saying not onely to fonde and without reason, but also vngodly and wi [...]ked. For it was an vngodly thyng to commaund a temple of so great religion to bee broken: and to set vp agayne within three dayes so laboriouse a building, semed to be a saying contrarye to all reason.
And as they vnderstode the thing, so they answered accordingly, saying: Men labored very sore ye space of .xlvi. yeres after that the Babiloniās had brought Iewry into captiuitie to repayre this temple, and wilt thou set it vp again in thre daies? Our lord Iesus made no aunswer to that obieccion, knowing that he should haue doen no good, in case he had made playne his darke saying, whē not so much as his owne disciples, yea, after they were instructed by his doing of so many miracles, & his so manifolde preachinges, could abide to heare hys death spoken of, nor beleue the mistery of his resurreccion. Yet this saying did cleue and remayne still, as a certayne seede in the myndes of the hearers: but it brought furth sundry fruites in soondry persones. For the Iewes kepyng the same still in theyr remembraunce, did lay thys saying to hys charge before the wicked priestes, as a cryine worthye of deathe. The disciples in as muche as at that time they could not vnderstande it, yet bearing it in theyr mindes, dyd meruayl what it should meane vntyl the tyme that after hys resurreccion the holy ghost taught them how Christ by the name of the temple,But he spake of the temple of his bodye. ment his own bodye that was muche more holy then the temple, whiche the Iewes dydde honour so religiously: for so muche as the fulnesse of the godheade dyd dwell therin. And yet emongeste them it was sacrilege to defile and violate that temple of stone: but they were nothing afrayed synfully to throw downe the most holy temple of hys moste holy and precious bodye. Howbeit Iesus the verye Salomon who had builded this temple for his owne selfe, of the virgin Marie, did restore it agayne within three dayes after they had pulled it downe, according to the prophecies of the prophetes. Therfore the disciples conferring the scryptures with Iesus saying at thys tyme,And they beleued the scripture. &c. dyd perceyue thys hys resurreccion to be the greatest token wherby he declared to the Iewes his godhed. For albeit we haue red that some men haue risen againe from death to life, yet no man did raise vp himselfe to life but onely our lord Iesus. For he onely had power in himselfe to leaue his life and to reuiue it agayn, when he would. And so by these principles & beginninges, Iesus did sti [...]re vp al the Iewes mindes to loke for greater thinges in hym against theyr hye feast, which was nowe at hande.
But after yt he had taried at Ierusalem certayn dayes of the feaste of Ester, & by his miracles and doctrine had, as it were, sowen some sedes of the faythe [Page] of the ghospel, many being moued rather with the miracles whiche he did thē with his woordes, did credite his saying: and beleued him to bee the sonne of god, whome he preached himselfe to be. For the Iewes be not so much moued with reason as with the sight of miracles: but Iesus then shewyng to vs the very forme and fashion of a teacher of the gospel, to whose wisedome it apperteyneth not euen at the firste to commit to the myndes of ignoraunte persones all the misteries of his hye doctrine, whose gētlenesse it behoueth to beare with, and to suffer them that be yet but weake and vnperfit vntill they may attayne to hier thinges: Iesus, I say, because he knewe theyr fayth was yet but wauering and vnperfite, and theyr myndes not hable to receyue the mysteryes of the wisedome of the gospel, he dyd not auenture himselfe emong the common sort, lest the peoples affeccions should be sodainly altered, where by some commocion were like to rise. For there were many that were sore vexed with this auctoritie of Iesus, specially they whiche dyd suppose that hys doctryne and glory shoulde hinder theyr lucre and auctoritie. The enuie of the Phariseis and Scribes had not yet brast foorth into open slaundering of hym, but neuerthelesse they kepte enuie and malice close in theyr heartes, deceitfullye sekyng occasion to hurte hym. And therfore because at this time Iesus coulde dooe litle good emong them, lest he should geue euil persones occasyon of greater euyll, he withdrewe himselfe from them, forasmuch as he knew the secret thoughtes of them all, neither neded he to bee tolde any thyng of any manne. For he, who was ignoraunte in nothing, knewe euen of hymselfe the verye secrecie of euery man there. Neyther yet in the meane whyle dyd Iesus make any prouisyon to saue himselfe, who willyngly came of veraye purpose to suffer deathe for the saluacion of the world, but he toke away from theyr malice occasyon wherby they shoulde els haue sinned.
¶ The .iii. Chapter.
AMongest many whiche had conceiued some good opinion of Iesu by seing him do his miracles, there was a certain man called Nicodemus, who was of ye phariseis secte: and one of the noumber of them whiche were taken emong the Iewes for chiefe rulers. Thys Nicodemus knowing right wel that there were many of his ordre and secte, which did enuie Iesu, and lay in waite to doe hym displeasure, went vnto Iesu, but it was in the night tyme: declaring by that dede how he was as yet but weake & wauering in hys loue toward Iesu: whome although heretofore he had in great admiracion,The same came to Iesꝰ by nighte &c. neuertheles he woulde not for hys sake sustayne anye losse of hys own renoume & glory emong men: nor yet for his loue would he be brought to be hated & enuied of his own cumpany: but this came rather of feare then of vngodlines, and surely more of worldly shamefastnes, then of frowardnesse: and of trueth this maner of shamefastnes hath so great power in some folkes myndes, that they whiche can litle regarde bothe theyr [Page xxv] goodes and their lyfe, cannot ouercome this kinde of affeccion, which is specially graffed in those hertes that be naturally disposed to gentlenes. For he which was the chiefest emong the rulers of the Iewes, was ashamed to bee taken for poore Iesus disciple. And he who was placed in ye hiest seate of the Synagogue, feared to be put out of that place. But Iesus the moste milde and gentle teacher, who doeth not breake the broused reede, nor quenche the smokyng flaxe, did not repel or refuse the saied Nicodemus, that came to salute hym, though he were both fearfull and came out of due tyme, but doeth curteously receiue hym who was doubtlesse a weake spirited manne, but yet without malyce, and for that cause worthy to be promoted lytle by lytle, to higher thinges. Now byanby Nicodemus declaring how much he had profited by seyng Iesus doe his miracles, maketh suite to gette his good will with this preface. Maister, saieth he, we doe already euidently perceiue this thy doctrine not to be suche as the Phari [...]eis is, for the thyng it selfe dooeth shewe that thine autoritie of preaching is geuen the not of man but of God. For no manne coulde doe these miracles, which thou doest except God were present with hym and did helpe hym. Nicodemus dyd set forth this opinion concernyng Iesus, as an hye and great estimacion, howbeit it was farre vnder his dignitie: for Nicodemus supposed him to be none other, but summe Prophete whom God dyd fauour, and was present with in the doing of his miracles, as though he had not wrought them by his owne power.
But Iesus doeth neither reproue Nicodemus vnperfite opinion cōcerning him, neither doeth he forthwith boast of his owne greatnes: but with gentle and frēdly behauiour, litle by litle bringeth him that is so apte, & easy to bee taught, vnto further knowledge of more secrete misteries of the euāgelicall doctrine. The Iewes which had as yet drūke but only of ye water of Moses lawe, whiche had knowen nothyng els but the baptisme of Iohn, neither had they yet tasted the wyne of the euangelicall doctrine, nor had been baptysed by the spirite and fyer: The Iewes (I say) vnderstode all thynges carnally, and for that cause were very rude & vnfit for the Philosophie of the gospel, whiche [...]s all spiritual. Therfore our lorde did not cast him in the teeth with his ignoraunce, nor with his halting minde on both sides, in that he did partely apply himselfe to the worlde, & partely to God, nor yet spake that thing to him which afterwarde he required of his disciples, when they were come to more knowledge, saying to them: whosoeuer shalbe ashamed of me afore men, I will be also ashamed of hym before my father. Our lorde, I say, did lay none of these forsaied thynges to his charge, but by his darke sayinges he causeth Nicodemus to vtter his ignoraūce, to the entent that litle by litle he may instruct him, and bring him from carnal affeccion to spirituall vnderstanding. Nicodemus (sayth he) take this for a very suertie,Iesus answered. &c. except a man be borne again new, & as it were chaūged into a new man, he cānot see the kingdome of God: So very new is this doctrine which thou desirest to learne of me. Forasmuche as Nicodemus thought that saying to be to no purpose, he aunswereth in dede ignorauntly and grossely, but neuerthelesse simply and plainly, saying: how is it possible that a man beyng already of so many yeres [Page] as I am, can be borne again? Canne it any waye be brought to passe that he should entre into his mothers wombe, and come thence again and so be borne a newe?
Iesus beyng not offended euen with this so grosse an aunswere, vouchesaueth gētelly to enterprete and declare what it is to be borne a new, or from aboue. Nicodemus (sayth he) the thing that I haue saied to the is most true. He that hath a will and desire to be hable to receiue the euangelical doctrine, must be borne again:Except a mā be borne of water and of the spirite. but the maner of byrthe that I speake of, is after an other sorte: for it is not carnall but spirituall, and it doeth not consist in multiplying of bodyes by generacion, but in turnyng of sowles into a new forme: neither by this byrth be we made again the children of mē, but ye children of God. Therfore be wel assured (as I toulde you euē now) that excepte a man be borne again by water & the holy gost,That whiche is borne of fleshe. &c. & of a carnall mā become spirituall, he cannot entre into the kingdom of God which is altogether spiritual. Lyke is borne of the lyke. That which is borne of the flesh, is none other thyng thē flesh: but that which is borne of the spirite is spirite. And verily as much difference as is betwene the flesh, & the spirite, betwene ye body & God, so much is this generaciō (wherof I speake) more excellent then that which bringeth forth one body out of an other. They which be borne after ye flesh, doe sauer none other thing but the flesh, nor beleue any thing to be, but yt which they fele and perceiue wt their senses. But those thinges which be not seen, be moste excellent, and of greatest strength, where as the flesh is weake and impotente.
Wherfore seying that there be two sundry wayes how to be borne: there is no cause why thou shouldest meruaile that the same veray man,Meruaile not thou that I sayd to thee, ye must be borne from aboue. which is once borne naturally after the flesh, wherby he might be the child of a man, should be borne again of the spirite inuisible, that thereby he maye be the childe of God, who is a spirite, & also might be made apte for the kyngdom of heauen whiche is spirituall and not carnal. But if thou doest not yet vnderstand me, take vnto the a similitude of suche thynges as be sumwhat agreable to spirituall thynges,The winde bloweth. &c and yet may be perceiued with our bodily senses. God in very d [...]de is a moste sincere and pure spirite, and very far of, from all bodily senses: but this ayre, wherby we be cōserued in life, & wherof we fele so great strength and profit, is called a spirite or wynde, bycause in cōparison of our bodies it is right subtile and fyne: but this kinde of spirite the wynde, is not stayed at mannes wil and pleasure, but of his owne violence is caryed whyther soeuer he list: spreading it selfe ouer all thynges, and putting into corporall thynges a meruailous force and strength. Sumtyme it bryngeth lyfe, sumtime death: it is otherwhyle calme and still, and otherwhile more boysteous & violent: sumtyme it bloweth out of the East, sumtime out of ye West, sumtime out of one part of the world, sumtime out of another, shewing himselfe by theffect therof: & so thou hearest the soūd of it whē thou seest no body at all, nor any thyng whiche thou canst catche or lay hand vpon: thou perceyuest [Page xxvi] that it is present, yet doest thou not see it when it cummeth, nor to what place it conueyeth it selfe when it goeth from thee.So is euery one that is borne of the spirite. This spiritual birth is of lyke sorte. The spirite of God doth rauishe & transforme the myndes of men by secrete inspiraciōs: Therfore there is felt an vneffable strength & efficacie, and yet the thyng whiche is doen is not perceyued with our iyes. And they whiche be thus borne again, be not now led with a worldly & carnal spirite, but with the spirite of God, whiche geueth life to all thinges and gouerneth thesame.
Nicodemus being as yet rude and grosse, did not repugne against Iesus, but not perceyuing the meanyng of his woordes, and desirouse also to haue those thynges, which he had heard, more plainly declared, sayeth to Iesus: By what meanes can these thinges be brought to passe that a man of bodily substaunce should be turned into a spirite by a newe byrthe,Howe can these thynges be? and of God bee borne godlyke? Nowe Iesus to declare that those thinges which pertaine to the heauenly doctrine are not perceiued with mans reason, but rather are cō prehended with fayth, and shewyng lykewyse that the philosophiers of the world being proude of their naturall wytte, were vnapte to be taught these thinges, yea & the Phariseis also whiche stoutly professed the litterall sence of the lawe,Art thou a maister in Israel? &c. when in dede they knewe not the spiritual meanyng therof: but to declare therfore that this his doctrine is thesame wisedom which the father of heauen would hyde from worldly persones, & open to them which as touchyng the world, are simple witted, & taken for fooles: Iesus (I say) maketh this answer to Nicodemus saying: thou art taken for a maister in Israel, and professest thy selfe to be a teacher of the people, & art thou ignoraunt in these thinges which thou oughtest most chiefly to knowe? how farre of then are the common sorte of people from spirituall doctrine, if thou being so great a teacher of the people, doest not vnderstād these thinges? but in the meane while it shal profit thee to beleue that thing which thou canst not vnderstād. Faith shall cause the to feele and perceiue these thinges although thou seest thē not: for if thy witte cannot serue thee, to come to the full knowledge of the nature and violence of this worldly ayre, when thou felest it with thy sences, howe shalt thou attaine to the knowledge of these thinges which are farre hier and further of from al bodily senses? For truly in as much as they be godly, they doe farre passe and surmounte the capacitie of mennes myndes, except theyr myndes be inspired with the holy ghoste.
But thou mayest surely and safely beleue me whiche doe not onely by inspiracion feele these thynges that be heauenly, or haue only heard them after such sorte as the Prophetes did (of whose numbre thou takest me to be one) but we speake thinges wherof we haue full proufe & sure knowledge,We speake as we doe knowe. &c. yea & we beare witnes to you in earthe of ye thing which we haue seen in heauen. But ye which be not yet borne again by the spirite, doe not beleue these spirituall thinges. Ye beleue a man when he heareth witnes of those thinges which he hath seen wt his bodely iyes, & yet ye doe not credit him, who being [Page] heauenly himselfe, hath seen heauenly thinges with his spirituall iyes. As heauenly thinges be of more certaintie then earthly thinges: so they be more assuredly perceyued of hym which hath heauenly iyes. Uerily our Lord Iesus spake these thynges couertly and darkely, signifying that he was naturally God, although he caryed about a mortall body: and to shewe also that this witnes which Nicodemus did attribute to hym as an hye thing (that is to say that he was sent from God) was farre vnder Iesus dignitie, after his sorte of meanyng whiche he spake it: for Nicodemus as yet iudged no higher thing of Iesu, but that he was sent from God as we reade other Prophetes haue been, and in suche wyse as Iohn also was sent from God. But the sonne of God was after an higher sorte sent from God, who alwaie had been with God the father, before he was sent: yea and euē then was with the father as touching his godhead: by reason wherof, he neuer departed from the father. And for because those thinges which hertofore Iesus had spoken cōcerning how to be borne a new by water & spirite, might appere to grosse or rude for the highnes of this misterie, that is to say how Gods nature & mans should be vnited together in one person, that thesame person should lyue in earth a very mortall man, and be so immortall God still remaynyng with his father in heauen: Therfore (I say) Iesus spake further, saying: If you, by reasō of your carnal and fleshly minde, doe not beleue me speakyng to you as yet but of earthly thinges, how will ye beleue me, if I shal tel you those thinges that be altogether heauenly? which neuertheles both I my selfe haue seen, & knowen more assuredly then ye knowe these thynges which ye see with your bodily iyes.
For who emong eyther menne or angels was euer able to ascende vp to heauen, there to beholde celestiall thynges, and presently to looke vpon the diuine nature as it is in dede?No manne ascēdeth vp to heauen. No mā at al ascendeth vp into this heauen, but the sonne of man, who came downe from heauen into the earth: and the very same doeth yet still remaine in heauen, beyng neuer seperate from the perfite beholding of the godhead, albeit in the meane while he semeth here in earth, to be base & litle regarded. But thus it was thought mete to ye determinaciō of God, to declare his glory to ye world by worldly reproche, & lowe estate: to thintent yt by the very same way, men after they haue forsakē false glory: should make haste to the true and eternall glory. And if any manne aske what necessitie compelled the sonne of God to come downe from heauen, & to lyue here in earth as a poore abiecte persō: truly none other thing was cause therof, but the moste hye and excellent loue of God the father toward mankynd, for whose saluaciō he hath geuen his only begotten sonne to suffer death, yea and suche a death as is moste shameful after the worldes estimaciō, his will was to bestow & geue one for the saluaciō of al men.As Moses lyfted vp ye serpent. Nicodemus (sayth he) let not this thyng seme to thee to be suddayne and straunge, this is the very thyng which Moses by a figure did signifie should come, when, at such time as the people did perishe thorow the vehement inuasion of serpentes, he did hang vp a brasen serpent vpon a stake: that whosoeuer had loked therupon, should be safe from the deadly biting of the serpētes. Therfore as that brasen [Page xxvii] serpent hauing in dede the likenes of a venemous beaste, but yet beyng so voyde of all venome, that it did also helpe others whiche were poysoned, was hanged vp in the desert, that all men might see it, for their safetie: so muste the sonne of man be exalted, to th [...]ntent that all, which thorowe faith shall lifte vp theyr iyes vnto hym, maye be deliuered frō the deadly poyson of synne, that not onely the people of Israel, but generally what manne so euer with a pure herte putteth his full truste in hym, should not perishe, as subiect to sinne which bringeth euerlastyng death: but thorow the death of one innocent, shoulde obtayne eternall lyfe. Trulye our lorde Iesus by this maner of darke sayinges opened to Nicodemus the misterie of his manhed, and of redemyng the worlde by the crosse: albeit he was not yet able to receyue and vnderstande these thynges. In the meane while declaryng therewithall, howe great difference was betwene them whiche did reade the lawe after a carnall sence consideryng nothyng but the plaine story therof, and them, whiche by inspiracion of the holye ghoste (of whom heretofore we haue spoken) did perceyue the mistical sence that l [...]eth hid, couered ouer with the texte. But neuertheles our lorde Iesus did then, as it wer, sowe seedes of fayth into Nicodemus minde: that hereafter he might perceiue this thyng to haue been doen not by casualtie or chaunce, but by the appoyntment of God: and so the good seede beyng receyued into apte grounde, might bryng furth in due tyme, the fruite of faith, not only in Nicodemus hert, whiche did heare these thynges, but also in all theyr myndes, vnto whom these thynges should be declared by his reporte.
For who would haue beleued the charitie of God to haue been so greate towardes the worlde beyng rebell to hym,He gaue his one▪ ye begotten sonne. and giltie of so many great faultes, that not onely he did not reuenge the vngraciouse actes that had been committed therin, but also sent downe his onely sonne from heauen into earth, and deliuered hym to suffre death: yea euen the moste shamefull death of the crosse, to thintente that what man soeuer would beleue in him, wer he Iewe, Grecian, or neuer so barbarouse, should not perishe, but obtaine eternall lyfe, thorowe the fayth of the ghospel. For albeit that in tyme to come the father should iudge the vniuersall worlde by his sonne at his last cummyng, yet at this tyme, whiche is appoynted for mercie, God hath not sente his sonne to condemne the worlde for the wicked dedes therof, but by his death to geue free saluacion to the worlde thorow faith.He that beleueth on him is not condemned And leste any body perishyng wilfully, should haue wherby to excuse their owne malice, there is geuen to al folkes an easie entrie to saluacion. For satisfaccion of the faultes committed before, is not required: neither yet obseruacion of the law, nor circumcision: only he that beleueth in hym shall not be condemned:Because he hath not beleued. forasmuche as he hath embraced that thing, by the whiche eternal saluacion is geuen to all folkes, be thei neuer so muche burdened with synnes, so that thesame person after he hath professed the ghospell, dooe abstayne from the euil dedes of his former life, and laboure to go forward, to perfect godlines according to the doctrine of him, whose name he hath professed: but whosoeuer contemnyng so great charitie of God towardes hym, and putting from himselfe the saluacion that was freely offred hym, doeth not beleue the ghospell: he [Page] hath no nede to be iudged of any body, forasmuche as he doeth openly condēne himselfe, and reiectyng the thyng, wherby he mighte attaine eternall lyfe, maketh hymselfe giltye of eternall payne. God hath offred saluacion to all folkes by his onely begottē sonne, and yt thorow faithe, to thyntent we maie knowlege and wurshyp hym as the auctour of saluacion, and put the hope of all oure felicitie in hym. Whosoeuer refuseth thus to do and despiseth the goodnes of god beyng so readie to be had, and dishonoreth his sonne, whom the father woulde haue to be honored, and also estemeth as nothyng his death that he suffred for vs, that person (I saye) doeth declare himselfe euen in very dede to be woorthy of euerlastyng punishement. For who perceyueth not hym to perishe of good right, and thorow his owne faute, whiche willingly & wittyngly doeth embrace that thing, by the which he perisheth, and resisteth that thyng, wherby he might haue recouered health?
Errour and synnes be the darkenes of myndes, and synnes doe ingender euerlastyng death. The sonne of God is the lighte of the worlde: for the lighte is trueth,Men loued darkenes more then lyght. to beleue him is euerlastyng health. Therefore when thorowe the bountifull goodnes of God, light came into the worlde, whiche was blynded thorowe lacke of knowledge of the trueth, and with innumerable vices, to thintent that the trueth beyng knowen, it should be conuerted and saued: yet men loued theyr owne darkenes, more then the lyght that was sente from heauen. If the sicke man perishe, whiche hideth his disease from the phisician, because he would not be holpen, dooeth not he geue iudgemente of hymselfe that he perisheth thorowe his owne faute? So menne that were altogether geuen to the worlde, did refuse the light when it was offred them▪ because their workes were euill. For as he whiche committeth a shamefull acte, dooeth loue the darke nighte▪ Because theyr woorkes were euill. and shunneth the light of the sunne, leste his deedes should be knowen, so thei whiche know themselues giltie, hate the light of the euangelical trueth, by the whiche all foule and naughtie doinges are bewrayed, because thei might be amended: for he cannot be holpen that loueth his disease. The sinner must m [...]slyke himself, that he may please God. But he whose workes be good, loueth the light of the sunne, that he maye be commended for his well doyng. So he that hath a good cōscience, or at least he whiche desyreth to be healed, and doeth not dissemble or coloure his synnes:For euerye man y• euill doth hateth the light. (for this is also a kynde of trueth to knowlege the euill that is in thee, and to couet the good thyng which thou lackest) he, I saye, doeth willyngly offre hymselfe to the light of the gospell, that his workes maye be made manyfest: and those dedes which be good maye be praysed, bycause they procede not from the spirite of the worlde, but from God: and those whiche be euill maye be corrected and amended. But they whiche doe presumpteously attribute to themselues perfit righteousnes by the obseruacion of the lawe, when inwardly their myndes swimme in vices, they also which sette their felicitie in the defenses of worldly wisedome, and in the commodities of this worlde, eyther they lyue in great darkenes in case they belieue this in their herte, or els they liue in greatter darkenes, yf they being blinded with [Page xxviii] their naughtie affeccions, doe stifly vphold and mainteine that thyng, which they perceyue to be euill; and obstinately refuse that thyng which they see to be helthfull. Our lorde Iesus dyd (as it were) lay vp in store certain seedes of suche like misteries, in Nicodemus harte. And verily this is that Nicodemus, which afterwarde did defende and aunswer for Iesu, against the false surmises of the Phariseis by meane of his autoritie, saying, howe no manne ought to be condēned, but vpō due prose of his actes. This is he also which dyd honour his buriall with his seruice, when he was dead.
Iesus then, after he had laied these foundacions of the glory of the ghospel in Galile,He taried with them and baptised, and Iohn also baptised, &c. and Ierusalem, to thintent he might more and more be knowen abrode, went into the lande of Iewry, which countrey had his proper name of Iudas the autor of that tribe, of the which Iesus lineally descended. And there he taried a lytle whyle with his disciples, beginnyng his euangelicall preaching with thesame principles wherwith Iohn had begun. For he dyd allure them to penaunce, & did baptise them. And at that tyme also Iohn dyd stil baptise, for Herode had not yet put him in prisō. But now he did not baptise in Iordan as he was wounte to doe, but in a place lesse notable, whiche was called Enon,There was muche water. &c. not farre from Salim, (whiche signifieth in the Syrians tongue, guishyng streames of water) by the reason wherof, there was plētie of water to baptise the people withal. Many did come to that place, & were baptised of Iohn: Sum went to Iesus, and were baptised of his disciples. And by this occasiō certain Iohns disciples did enuy Iesu, forasmuch as concerning he himselfe was lately baptised of Iohn: & had behaued himselfe as though he had been his disciple, & also had been cōmēded & set furth to the people by his witnes, he would now sodainly make himselfe equall to him: yea & moreouer preferre himselfe before hym, in that his disciples did take vpon them the thyng,And there arose a question, &c. which hitherto none but Iohn had doen. And first of al they laboured to withdraw the people frō the baptisme of Iesus disciples, & went about to perswade them that Iohns baptisme was of more effecte, in washyng awaye of synnes,And they came vnto Iohn. then the baptisme of Iesu. When they coulde not perswade the people to beleue this, they wente to Iohn, makyng their complaynt to him, thinking that he would be miscontented therwith, and by sum meanes stay this their griefe & grudge. But this worldly affecciō of Iohns disciples, did ye more set furth Christes glory, & caused Iohn to testifie more manifestly of Christ. And they doe cōplaine of the matter wt these woordes. Maister (say they) he that was lately wt you,All men come to him. when you did baptise besydes Iordan, & was baptised of you himselfe, yea & euen he whom ye did cōmend with your witnes emonges the multitude, when he was vnknowē to al folkes, now taketh vpon him to doe as you did, that is to say, to baptise opēly: and all menne runne on heapes to him, by which thyng it must nedes come to passe, that by hym thyne autoritie shall be darkened. Iohns disciples spake [Page] these thynges of a certaine carnall affeccion, desiryng to haue their maisters glory and renoume to be dayly increased, and for this cause they dyd enuy Christe, whose autoritie semed to hynder Iohns estimacion.
When Iohn had heard these thinges, he did so goe about to remedie the euill desyre of his disciples, that he dyd not onely shewe himselfe not to take greuously that the dayly increase of Iesus glory should darken his, but also did greatly reioyce therat. He shewed that he had fully accomplyshed the office that he was charged withall, & that now Christes tyme was come, who should performe thinges far more excellent. Therefore he answereth on this wise. Why will ye glory in me, of a carnall and worldly affeccion? doe ye desyre that I should make my selfe greater then I am? Man can haue nothyng, except it be geuen hym from aboue.A man can receyue nothīg excepte it be. &c. For these thinges be not doen by mannes helpe and strength, but by the autoritie of God: that office which he hath assigned to me, according to my habilitie, thesame haue I perfourmed faythfully. I haue doen the office of a goer before: I haue allured and prouoked men to penaunce, warnyng them that the kyngdome of heauen was at hande. With the baptisme of water I haue prepared many to the baptisme of the spirite and fier:Ye your selues are witnesses. &c. I am not Christ, but am sent before hym. I haue shewed you whom ye ought to folowe from hence forth, & of whom ye must aske perfecte health. If ye regard myne autoritie, why doe ye not geue credite to my woordes? your selfes can beare recorde, that I haue diuerse times openly confessed my selfe not to be Christe, whom many toke me to be: neyther yt I was sente for any other purpose but that I going before, should make redy the waye for him against he came. I am his seruaunt, he is Lord of all thynges. But if he now begin to be knowen to the worlde, & that his fame and renoume doeth derken myne, I reioyce that my witnes was true. For I did only wish & desire, that my seruice myght growe to that ende and effecte.He yt hathe the bryde is the brydegrome. For as the bryde is his by right, whiche is the very bridegrome in dede, and yet he whiche is not the bridegrome but onely his frende, doeth not enuy the bridegromes felicitie, nor taketh his spouse from him, but reioyseth on his behalfe, whom he loueth in his herte: and holdyng his peace standeth by him, & also with great ioy of mynde heareth the voice of the bridegrome whiles he talketh with his spouse: so I, who haue wished for nothing more, then that he should knowen to be so great a man, as of trueth he is, & that I should be no more taken for a greater man than I am in dede, doe greatly reioyce, in that I perceiue this matter to haue so good successe. Of right he must encrease, which hitherto hath been reputed to be much lesse, then he is in dede. And it is mere that I should decrease, who haue alwaye be taken to be greater then I was. Thus it is expedient for mans saluacion, both that myne estimacion should be darkened, and his glory should dayly growe greater: and that my disciples should leaue me, & goe to him: in comparison of whose power, myne is but weake and of none effecte. And my baptisme is as farre vnderneth his, as fire is of more might then water.
It is mete that yearthly thinges should geue place to heauenly, worldely to Godly, vnperfite to thynges perfite. He that cummeth from the earth, is earthly, and speaketh thinges that be earthly and base. For what other thing can man speake but thynges pertayning to man?What he hath seen, & heard that he testifieth but he whiche is come from heauē excelleth al men, be they neuer so great. We haue receyued but a small knowledge of heauenly thinges, & as we are able, so we testifie: but he doeth beare witnes moste faithfully emong men, of that thyng whiche he hath seen and heard in heauen with his father. And men haue me in admiracion, who am muche his inferiour, but no man almoste receiueth his witnes: they doe require me that am but a seruaunt, to beare recorde of hym. And they refuse the witnes that he beareth of his father. And in dede yf any bodie doe not trust me, he doeth but mistrust a man: yf any doe not beleue hym, whiche is the only sonne, as the father hath witnessed with his owne voice, that person maketh God a lier. The Iewes doe wurship the father, and they contemne and dishonor his sonne whom he sent: howbeit euery reproche & iniury doen to the sonne redoūdeth to the father. Therfore whosoeuer receiueth the witnes of the sonne, he geuing credit to the sonne, doeth certainly affirme God to be true, whiche speaketh in the sonne. For the sonne which is sent from the father, speaketh not the woordes of a mā, but the woordes of God. God hath spoken bothe by the Prophetes, and also hath made euery man partaker of his spirite, accordyng as they haue been able to receyue it. But God hath geuen his spirite to this his onely sonne, not after any certaine measure, but he hath powred vpō him, the whole fulnes of his spirite, so that the father hath nothyng, but the sonne hath thesame.
And whatsoeuer the incredulitie of men would take from the sonne, the father imputeth it to be taken from himselfe: for the father loueth his only sōne most intierly,The father loueth the sonne. &c. and hath put in his hande, the whole summe of all thynges, not depriuing himselfe of his owne power, but maketh that vertue and power which he hath, common to both. And what thing soeuer God hath willed to geue and bestowe vpon mankynde, his pleasure was to geue it by his sonne. And verily he offreth to all men no small or meane thyng, for he offreth euerlastyng lyfe, but by hym whiche is the only fountayne of eternall lyfe: howbeit that person maketh hymselfe vnapte to receyue this so excellent a gyfte, whiche refuseth to take it. And surely he refuseth it, whiche doeth not beleue that the sonne can geue and perfourme that whiche he promiseth. Moreouer he doeth charge the father with vntrueth, as who sayeth he should promise by his sonne vaine & vntrue thinges. Therfore the rewarde of belefe is great: and the punishment of vnbelefe is fierce and terrible. For of trueth, whosoeuer putteth his hope and trust in the sonne, hath already the sonne, and whoso hath the sonne,He that beleueth not the sonne shall not see lyfe. hath eternall lyfe. Contrariwyse he that trusteth not in the sonne, forasmuch as he hath, as it were closed vp his owne iyes, that he cannot behold the light, he shall not see lyfe, because this lyght is the lyfe of men: but he continewyng in his sinnes, remaineth bounde, and gyltie of the vengeaunce and wrath of God, that is to say, euerlastyng death.
The .iiii. Chapter.
ANd so Iohn with these woordes corrected the vnmesurable loue and affecion of his disciples toward hymselfe, and their euill and wicked opinion concernyng Iesus: secretely prouokyng them, that they should leaue him, and now folowe Iesus, of whom all men ought to aske al thynges. Therfore when Iesus (frō whom nothyng at all was hid) dyd perceiue the like thing to haue chaunced to him, which is wonte to happen emongest men, that is to saye, that enuy foloweth prayse and renoume, and also that now already the Phariseis took in euyll parte, that he should allure and drawe to hym many disciples, and that more people had recourse to his baptisme thē to Iohns, although in dede not Iesus himselfe, but his disciples did baptise. (Euen thē declaring yt to preache the gospel was a more excellent office, then to baptise.) And the Phariseis were so muche the more greued & displeased, because his disciples dyd take so muche vpon them as they scantly would haue suffred Iohn to haue doen, to whom they dyd attribute very muche: Iesus, I saye, partly because he would not prouoke, sharpen, and stiere vp theyr enuy, in case he should haue longer taried there and therby should seme to haue contemned them, partly because at that tyme he would as it were shewe before, that in the tyme to come, after the Iewes had refused and repelled the grace of the ghospell, it should be brought and geuen to the Gentiles, he leaueth Iewry, hauyng begunne there already the principles of the euangelicall doctrine, and prepareth hymselfe to returne into Galile, from whence he came.
But in the meane while his waye was to goe through Samaria, whiche countrey the Gentiles did in old time enhabite, after they had expulsed ye Israelites from thence, and brought thither straungers assēbled out of diuerse places to dwel there.For it was so that he must nedes go thorowe Samaria. The Samaritanes being at last taught of God by many troubles & affliccions, did partely enbrace the religion of the Iewes, for they began to wurship one God, although after a contrary sorte, & also they referred their petigrew vnto Iacob, Abrahams sonnes sonne, because he the sayed Iacob dwelled in times past emōges the Caldeis. The Samaritanes did receiue Moses bokes only, but the Prophetes they did not allowe. And that people toke their name of the mount Samor.Than he came to a citie. &c. Therfore the Iewes dyd beare cruell and common hatred agaynst them, remembryng howe once they wonne theyr countrey by violence, and had put the inhabitauntes therof out of theyr dwellyng places. And also forbecause of theyr contrary rites and customes, in most parte of thinges. For they had so receyued Moses lawe, yt yet there did remayne many tokēs of their old supersticiō. Therfore whē Iesus [Page xxx] was cum to a citie of Samaria called Sichar, and he lacked meate (for the disciples dyd so muche attende vpon theyr maister, that they had made no prouision for any vitels) Iesus himselfe went not into the myddes of the citie, because he would not geue a iuste occasion to the Iewes to laie to his charge, that hauyng forsaken the Israelites, he dyd goe to the heathen and wicked Gētiles, as afterwarde in great despite they called hym Samaritane, and a man possessed with a deuill, but he suffered his disciples to go into the citie to bye meate. He himselfe taryed there alone, partly to looke for and abide the returne of his disciples, and partely because he would not be absente when occasion shoulde serue him to do a miracle. For he knewe afore what should happen after: and there was that porcion of ground whiche Iacob had geuen Ioseph his sōne to possesse. The place was holy and famous emōges the Samaritanes for the memoriall of the olde storie, because Leui and Simeon hadde reuenged in that place the vilanye of the rauishyng of Dina with a great slaughter and destruccion of the inhabitauntes there. There was also a wel very notable emong the people, euen for because Iacob had digged it, in whom, as I sayde before, the Samaritanes do glory as in theyr first progenitour & auctour of their linage. Then Iesus beyng weary of his long iourney, whiche he had goen all on fore, and not on horse backe or in a wagon (euen then geuing vs an exaumple what maner a man a preacher of the gospel ought to be) sat hym downe there, as the place serued nigh vnto the well,And it was about the sixt houre. and (as it were) refreshed hymselfe with the ayre therof. And it was then about sixe of the clocke after the Iewes computacion, when the sonne alreadye drawyng towarde nonetyde, dooeth with heate double the paynfulnes of Iesus labour. And by these tokens Iesus didde declare hymselfe to be a very man in dede, subiecte euen to the selfe same passions wherunto the bodyes of other men be subiect. In the meane whyle in came a certain woman of Samaria thither to drawe water out of thesame well, nighe vnto whiche Iesus did sit. To whom Iesus, because furthwith he woulde mynister to her matter of communicacion, & would go about to bring her to saluacion vpon the occasion of that thing whiche she did herselfe, saieth in this manier: Womā geue me drinke. And it chaunced well yt the Apostles in the meane while wer absent, because Iesus would speake certayne secrete thynges to her, which if he had spoken in presēce of others, it might haue been thought a point of lightnes. In the whiche thyng▪ certes the Lorde Iesus shewed and gaue to the teachers of the gospel an example of sobre behaueour and gentlenes,His disciples were goen awaie vnto the toun to bye meate▪ who doeth so litle disdayn to talke with a sinful woman, & one that had naughtely & vnchastely misused her body with diuerse, that also by the meanes of his being with her alone, he did prouided for the bashefulnes of the vnchast woman. The woman perceiuing by Iesus tōgue & apparell also that he was a Iewe, & knowyng right welt how muche the Iewes are wont to abhore the cumpanye of the Samaritanes, insomuche that they thought themselues also to be defiled when they do eyther mete or speake with any of them, she hauyng great meruayle that he of his owne good will called to her, and asked drynke of her aunswereth in this wyse: How commeth this to passe, that thou beyng a Iewe (as I maye well coniecture by thy speache and garment) doest contrarie to the custome of the Iewes, aske drinke of me that am a Samaritane, consyderyng that ye Iewes are wont to abhorre to haue any thyng to do with the Samaritanes, accomptyng it a thyng detestable to haue any familiaritie or conuersacion [Page] with vs. But Iesus who did not so muche thirste for that kynde of water (albeit as concernyng his manhed he was a thirst in dede) as he did couete the health of the soules, litle by litle doeth allure the poore woman to the knowledge of the grace of the ghospell: aunsweryng her after this sorte by a darke saying: to the entent he might the more kindle in her a desire to learne. If thou diddest knowe, saieth he, how excellent that gifte is whiche now God doeth offre vnto you, and in case thou knewest hym also whiche at this presente asketh water to drinke of thee thou wouldest rather aske drinke of hym, and he coulde geue vnto thee ferre better water then this is, that is to saye, the water of lyfe.
Forasmuche as this was spoken of the spirite whiche the beleuers in the ghospell should receiue, it is no meruaill thoughe a poore selie woman of Samaria did not vnderstand it, seing that Nicodemus beyng both a Iewe and a maister could not perceiue that thing, whiche Iesus had spoken sumwhat more plainly, concernyng being borne agayne from aboue, yea and yet did he aunswere more grossely then this woman. For he sayed: can a man when he is olde enter again into his mothers wombe, and so be borne a newe? But this woman after she had conceiued a certayn great high thyng of this saying of Iesus, (If thou knewest the gifte of God, and if thou knewest who he were, and he coulde geue thee water of life,) she was not miscontēt that he semed litle to regarde Iacobs well, whiche she had in great reuerence, neither yet did she mocke the bolde sayinges of him, which was to her both a straunger vnknowen and also a Iewe, but she desyryng to learne what this was whiche he did so set furth as a thyng straunge and notable, in token of honour calleth him Lord, as who saieth, she had alreadie conceiued no small opinion of him. But in the meane while this exaumple of the woman of Samaria was thus deuised and brought to passe by the ordynaunce of gods counsel, to rebuke and declare thereby the peruerse frowardnes of the Iewes, whiche were so ferre from shewyng themselues easie to be taught of our lord Iesus, that thei did wiekedly despise his benefites, and finde fault with his holsome doctrine, wheras this poore woman hauing a desyre to be taught, did curteously and gently aunswere to al thynges, insomuche that she tarying styll in the heate, and hauyng forgotten the thyng for whiche she came, gaue hede to his wordes, who was to her both vnknowen & a straunger, and of whome as yet she had heard no notable reporte. Sir, saieth she, thou doest promise vnto me water farre more excellēt then this,The womā saieth vnto hym. &c. but thou hast no vessell wherewith to drawe thesame, and the well is diepe. Therfore, how shouldest thou come by this liuely water, which thou doest promise? Art thou greater thē our father Iacob, whome ye Iewes also haue in reuerence? He gaue this well vnto vs as a notable gift, & did so muche set by this water, that he himself was wont to drinke therof with al his familie, and also his cattel. Iesus perceyuing that the woman was apt to be taught, which did not suspect hym to be a southsayer or an enchaunter, but some notable great man whom she thought worthy [Page xxxi] to be compared with Iacob (a man highly estemed of her) Iesus, I say, doeth not disdeyne to allure her by litle and litle to haue him in higher and greatter estimacion, shewyng how the water wherof he did speake is spirituall, whiche should not refreshe beastes, but soules. Whoso drynketh (sayeth he) of this water whiche the Patriarche Iacob gaue vnto you, dooeth but onely for a shorte time slake the bodily thirst, whiche within a while after will returne agayne. But to thintente that thou maiest vnderstande howe muche this gyfte of God (wherof I haue spoken) is more excellent then the gift of Iacob, & how muche the water (which I promise) is better then this water which floweth furth oute of the veines of the yearth: if any man drinke of this water which I shall geue him (if he desyre it,) he shall not thirste eternally, neyther shall any thirste euer after put hym in any ieoperdye, nor yet shall he nede from tyme to tyme anye where els to aske water, but after he hath once drunken this water, it shall remayne in hym which hath druncke it, and shall bryng furth in thesame a fountaine perpetually springing vp euen vnto life euerlastyng. Iesus spake these thynges by a darke similitude, knowyng that the woman was not yet hable to receyue the ministrie of faith, by the whiche the holy ghost is geuen, who beyng once receyued, neuer failleth, but doeth styll goe forwarde whilest it bryngeth man vp to eternall life. But the simplicitie of this woman was so great, that whereas the Iewes are wont ouerthwartly and wrongfully to interprete suche maner of parables, she not vnderstanding what he saied, but yet both beleuing and louyng hym, sayed: Lord I praye the geue me parte of this water, that I be not compelled by beyng often and sundrie times a thirst, to go vnto this wel, and drawe therof. Albeit this aunswere was grosse, yet neuertheles it did declare that her mynde was enclined and readie to beleue.
Therfore because she had alreadie conceyued no small opinion of Iesus, he doeth inuite and moue her further with greater tokens and proues of his godhead to thynke yet more highly of hym. Iesus then, as though he woulde not open so secrete a matier to her, vnles her husbande wer present, commaundeth her to call her husbande, and bryngyng hym with her, to returne agayn to hym by and by. When the woman had heard this, thinkyng that she spake but to a man, and by the reason of womanly shamefastnes, desiryng to dissemble & hide her vicious liuyng, and with deniall of matrimonie to kepe secret her aduoutrie, she saieth: Sir I haue no husbande. Here Iesus both declaryng his godhed and gentely reprouyng the womans lyfe, saieth vnto her: In that thou sayest thou hast no husbande, thou hast tolde the trueth, for although thou hast had fyue husbandes to satisfy thy filthy luste, yet neuer a one of them was lawfull, yea and euen very he whom thou now hast, is not thy lawfull husbande. Therefore in this poynte thou hast spoken nothyng but trueth.
The woman when she perceyued the rebukeful synnes of her life, committed at home, not to be hidden from Iesu, beyng a straungier and also a Iewe, who could not know by the reporte of menne, that thing whiche he did disclose, she shrynketh not awaye from hym, as one confounded with shame, neither is she with anger moued to answer him agayn spitefully, but so muche the more she is inflamed to haue hym in great admiracion: wheras if Iesus had spoken any suche thyng vnto the Phariseis, they would haue cried out & saied: he is an enchaunter & possessed with a deuill.Sir I perceyue that thou art a prophete. But what aunswere made this godly sinner the Samaritane? Sir saieth she (as I perceiue) thou arte a prophete. The feith of the woman was come to this poynte. At the firste she calleth him but a Iewe: and meruaileth that he did no more earnestly obserue the Iewes religion, because that contrarie to the custome of other Iewes he did aske drynke of a Samaritane. Anon after she calleth him Lorde. Here nowe she attributeth vnto him the name of a Prophete, because euen of himself he knew the secretes of other.our fathers wurshipped in this moū tayne. And at last she desyryng to learne certayne higher thynges of this prophete, ceassed to speake of lowe and meane matters, and propoundeth to him a question, (as a thyng) to her thynkyng, impossible to be assoyled concernyng the waie and maner how to wurship God, because in this poynt the Iewes and the Samaritanes did very muche disagree. For albeit bothe those kyndes of people did wurship one god, yet the Iewes had an opinion that God should be wurshipped in no place but onely at Ierusalem in the temple, as though God did no where els heare the desires of them that did praye. Cōtrariwyse the Samaritanes with like supersticion (but after another sorte) denyed that God should be wurshipped in any place but in the mounte Garizim, because that place was appoynted by Moses where the Patriarkes should blesse the people that kepte the commaundementes of God. And forasmuche as both these nacions, beyng wel pleased with their owne seuerall rites and customes, did the one of them contemne the religion of the other, the woman desyred to learne of Iesus (as of a Prophete not ignoraunt in suche thynges) whiche of those two nacions had the holyest waye in seruyng of God, as one that would folow that waye whiche she should knowe to be best.
And ye saye that in Ierusalem is the place where men oughte to wurship.Therfore she sayeth: Our elders wer wont to wurship God in this mount, and they thinke it not lawfull to wurship hym in any other place, where as you Iewes contrariewyse accoumpt it abhominable to do sacrifices in high places & groues, & that it is not lawfull to wurship God any other where then at Hierusalem in the temple: wherof they do glorie, as though God were shut vp in a house builded with mans hand. Because this question of the womā did apperteine to the learnyng of true godlynes, Iesus openeth & declareth to her howe that after the true and spirituall wurshippyng of god should be sette foorth by the doctrine of the ghospel, the supersticious religion of the goddes and deuils of the Gentiles should be vtterly extinguished: yea and also that the maner of the Samaritanes wurshyppyng of God, should be abolyshed, whiche had no suche iudgement of god as they ought to haue: but toke hym to be as a certain special deuell, and did mixe the wurshippyng of hym with the wurshippyng of deuils, mingling and confounding together the wicked supersticion of the Gē tiles with the wurshyppyng of God, as a man should put fyer to water: and [Page xxxii] folowing the saied Gentiles exaumple, did their sacrifices in hye groues and mountaines. And furthermore he shewed her that the Iewes religion which (as the time required) had been hitherto grosse and carnal: and did rather represent certain shadowes of true godlines thē very godlines it selfe, should encreace vnto more perfeccion, & that God being afterward more fully knowen through the sonne and the holy gost, should be wurshipped not onely in Iurie, but through the whole worlde: yea & that in more holy temples then the temple of Hierusalē was, that is to say, in the pure myndes of mē which God had dedicate vnto himselfe with his spirite, and is not nowe to be pacified with the sauoure of burt offreynges of beastes, but with holy prayers, godly desires, and chaste affeccions. But before Iesus would open this misterie of the godlines of the gospel: he speaketh first of feith, without which none is mete to be a hearer of the euangelicall doctryne, neyther fitte to be a wurshipper of Christes religion: for faith only doeth purifie the hertes and maketh them apt to be put in trust with the secretes of heauenly wysedome. Woman (sayth he) beleue me (if thou take me for a Prophete in dede) the time is come now, when both the vnpure wurshippyng of the Samaritanes shalbe abolyshed: and also the carnall religion of the Iewes shall be turned into better, neither shal ye herafter wurship the father in this mountayne (who is not only the God of this mountayne, but also of the whole worlde) ne yet at Ierusalem:Ye wurship ye w [...] no [...] what, we know what we wurshippe. &c. but wheresoeuer shalbe the congregacion of good & godly people, there shall hereafter be Ierusalem. In the meane whyle, we Iewes doe excell you in this behalfe, that we wurship God whom we know by the lawe, & whom we doe confesse to be the Lord of all thinges & all people: nor we doe not defile the wurshipping of him, who is only to be honoured, with the wurshipping of other Gods. You wurship you cannot tell what, supposing God to be no bodies God but the Iewes & your owne, yea and ye take hym to be suche a one as would suffer hymselfe to be matched with deuyls: wheras all godly honoure is due to hym alone. The lawe hath taught the Iewes these thynges. And by Gods commaundement there was a temple builded at Ierusalem to wurship one God therin, which should be a fygure of the spirituall temple. There were priestes ordayned, & also rytes and ceremonies of sacrifices as it were with certain shadowes betokening the holynes of the gospell. Therfore the Iewes doe excell you herin, that both we haue a better iudgement of God then you haue, & also that we doe not pollute or defile ye wurshipping of him with any prophane wurshippinges of other Gods. And moreouer we doe excell you in that we doe wurshippe hym in a place appointed of God himselfe, & with rytes & ceremonies of his own teaching. Howbeit in ye meane while this our religion although it be not perfit, yet it is (as it were) a step or furtheraūce toward perfit honouryng of God. Therfore eternall health came firste of the Iewes, to whom the Prophetes haue promised Messias to come, whiche by the meanes of the lawe haue the fygures and shadowes of the religion of the gospell. Now the tyme is come that the false religion of the Gentiles must geue place, and that both the carnall wurshipping must geue glace to the spirituall wurshipping of God, and also the shadowes of the lawe to the light of the gospel. For now I tell you the tyme is at hande, yea it is alreadie presente, when true wurshippers, shall wurshippe the father not in temples, not with beastes, nor with bodily [Page] thynges, but in the spirite: not with shadowes, but with trueth. For God seyng he is a spirite, is not delyted with the purenes of the body, nor with the walles of the temple, neyther yet to haue beastes offered in sacrifices, but he loueth spiritual wurshippers, of whom he may be wurshipped according to the spirite and trueth. For there hath been hitherto enough attributed to the shadowes and figures of Moses lawe: Hereafter whersoeuer there shalbe a mynde pure from synne through the faith of the ghospel, there shalbe a worthy tēple for God. Whersoeuer there shalbe heauenly desiers, pure praiers, and holy thoughtes, there shalbe sacrifices wherwith God is pleased.
The simple and pacient belefe of this woman of Samaria dyd so muche profite by the forsaid communicacion of Iesu, that she nowe supposeth hym (whom first she had called a Iewe, then a Lorde, and after a Prophete) to be Messias himselfe. For the Samaritanes also by the promyse of Moses, dyd loke for that excellent Prophete to aryse & come of the Iewes. Therfore she aunswered after this sorte: I knowe that Messias shall come whom the Iewes doe loke for,I knowe y• Messias shall come▪ whiche is called Christe. of whom already there is a rumoure emong the Iewes. Therfore when he shall come, he shall declare vnto vs all these thynges whiche thou haste spoken concernyng the newe maner of the wurshippyng of God, neither shall he suffre vs to be ignoraunte in any thyng. Iesus perceyuyng the belefe of the woman apte to be taught, and suche feruente desyre to knowe the trueth, as he had not founde the like among his countrey men the Iewes, he vouchesalueth therfore to opē and declare vnto her who he was. Thou lokest (sayeth he) for Messias to come,Iesus sayeth vnto her: I that speake vnto the am he. be thou assured he is come, and euen nowe thou seest hym, for I that doe talke with the am he in dede. And as soone as these thynges were spoken, his disciples returnyng from the toune came thyther, and before they came at hym, perceyued that he talked with a woman of Samaria, and dyd meruaile at his so great gentlenes. Yet no manne durst aske hym what thyng he required of the woman, or for what cause he had talked with her. But the woman beyng amased with the saying of the Lorde Iesus, did aunswer nothing at all: but leauing her waterpotte at the well (for nowe the thirsting for that water was clearely gon and forgotten, after she had tasted of the water which Christe had promised) she maketh haste towardes the citie, and of a synful Samaritane sodenly became a messenger, & as it were an Apostle in that she doeth declare this thing openly to all folkes, to thintent that the knowledge of many should cōfirme her feith: Come, saieth she, and see a manne to be meruailed at, & one that knoweth all secretes, who although he be a straunger and one that I neuer sawe before, yet hath he tolde me all the secretes that I haue doen, it is possible that thesame is Messias. Trust not my woordes, proue the thyng your selues and ye shall fynde me no lyar.
Whiles the woman did bruite abrode this rumour emonges the citizens of Sychar, in the meane tyme Iesus disciples supposyng hym to bee payned with houngre, moued hym to take suche meates as they had brought. But Iesus euery where takyng occasion to drawe men vp from the care of bodilye thinges, to the desire of spirituall thynges: lyke as he had allured and drawen the woman to the knowlage of the fayth of the ghospell by his speakyng of the water, so by the occasion of meates he prouoketh his disciples that were as yet but ignoraunt, to be diligent in preachyng the ghospel: yea and peraduenture at that time he did not so muche thyrste for the water of the well, and although he did so, yet did he more desyre and thirst for mans saluacion: neuertheles the affeccion of the woman whiche came to drawe water, gaue him occasion of this godly cōmunicacion: In lyke maner although he was then hungrie in that he was a very man,I haue meate to eate that ye know not. &c. he was muche more hungrie to saue mankynde, for which cause he descended from heauen. Therfore he sayed vnto his disciples whiche moued hym to take his bodilye refeccion: I haue other meate to eate (sayeth he) and suche meate as I delite more in, then in that whiche you bryng me. His disciples meruailyng what this saying mente, and yet not bolde to aske their maister for reuerence they bare vnto hym, leste he shoulde bee any thyng offended therewith, talked thus emong themselues: what meaneth he by this? hath any other body whiles we were absent brought him any meate? But Iesus because he would nowe imprint in theyr myndes the thynge whiche he had spoken before darkely,Iesus saith vnto them: my meate is to do the will of hym that hathe sent me. sayeth nowe openly: I passe very litle (sayeth he) vpō this bodely meate. There is an other kynde of meate which I do specially care for: that is to saye, to accomplishe that thyng for whiche cause my heauenly father hath sent me hither. This is my houngre, this is my thirst to go about the thyng which he hath cōmaunded me. Both the time prouoketh, & the promptenes of mens mindes to the faith of the ghospell, do also require the diligence of preachers. If you whiche doe so muche care for the welth and commoditie of ye bodies, know that haruest is at hande fower monethes after that seede tyme is past,Say not ye there are yet .iiii. monethes end than cummeth haruest? how muche more ought we to regarde the tyme of our spirituall harueste? And as when the corne beginneth to grow yealowe, it dooeth (as it were) require a fyckle, and the diligence of reapers: so yf you wyll lyfte vp your iyes and behold the corne that groweth in mens mindes, yea euen in them emonges the Samaritanes and Heathen, which make haste to the doctrine of the ghospell, ye shall perceyue the regions and countreyes on euery syde to be as it wer reapyng rype to the haruest of the ghospell and to require our labour and dilygence. But yf the hope of yearthly fruite dooeth soone prouoke the reaper to his labour, howe muche more ought we to be forwarde to gather this harueste [Page] to our father, whiche bothe shall obteyne for the reaper a ryghte large rewarde in heauen, and shall gather for God, not wheate into the barnes, but the soules of men into euerlastyng lyfe? And so it shall come to passe that bothe the sowier and the reaper shall reioyce together. For that thyng happeneth to you whiche is woont to be spoken, in a common prouerbe, one soweth and another reapeth: there is more payne and laboure aboute the tilling and sowing,And herein is the saying true that one soweth and an other reapeth. then in the haruest and reapyng. The grounde muste be plowed, the cloddes muste be broken with the harowe, the fielde must be dunged, the sede muste bee sowen, couered with earth, attended and kept, the cokle also muste be weeded out, but after whē the corne is ripe, there is not so great a do about the reapyng therof: and the fruite beyng ripe and ready doeth mitigate the tediousnesse of the laboure, but in this spirituall haruest it happeneth muche otherwyse then in the bodily haruest: for there (accordyng to the common prouerbe) as often as the fruite and commoditie of the haruest, cūmeth to another then to hym that soweth, the reaper in dede reioyceth but the sowier is grieuosly vexed. In this spirituall haruest it is otherwyse, for both the sowier and the reaper reioyseth, and neyther of them lacketh theyr fruite and commoditie. I haue sent you to reape the corne, in sowyng wherof ye bestowed no labour. The prophetes haue tilled the groūd with their trauaile, and haue with theyr doctrine prepared to the ghospell, the world beyng as at that time vntractable: ye nowe succede and entre vpon their labour, and goe about a thyng prepared to your hāde, by reason that the world nowe applyeth it selfe to receyue willyngly heauenly doctrine, and men goeth about to prease into the kyngdome of heauen, in manner by violence.
Whiles our Lorde with the sayinges doeth exhorte his disciples towardes the bu [...]sines of the ghospell, the thing it selfe doeth declare that to be true which he had spoken of the corne waxing white and rype towardes the haruest. For in the citie many Samaritanes dyd beleue that Messias was come: whereas that woman had testified nothyng els of Iesu, but that he had opened and declared vnto her the secrete shamefull deedes of her life time. As yet they had neyther heard him speake, nor seen him doe any miracle. So readye was yea euen their beliefe which semed to be farre from the promisses of the Prophetes. Therfore a multitude of the Samaritanes came renning out of the citie to see him, whom the foresayed woman had so earnestly commended and sette furthe vnto them. Neither doeth his presence diminishe their opinion of hym, neither be they offended with his homely and course apparell, ne yet with his slendre trayne of his simple and vnlearned disciples: whereas the Iewes after that they had seen so many of his miracles, hearde so many of his sermons, and receyued so many commodities and benefites at his hande, did eyther falselye accuse hym, openly rebuke hym, or els chased him awaye with castyng stones at hym. In conclusion the Samaritanes vpon a womans reporte and witnesse, goe foorth to mete with a manne whiche was not of theyr owne nacion, whome [Page xxxiiii] as yet they had neuer heard speake, of whom they had neuer seen any notable thyng doen,And he abode there ii. dayes. and yet do they require and desire him to bee contented to take a lodging in theyr citie. But what did moste gentle Iesus? he knew the enuie of the Iewes, he knewe what hatered they bare to the Samaritanes, and yet the tyme was not come that the ghospell should be taken from them beeyng reiected for theyr inuincible lacke of beliefe, and shoulde be preached to the Gentiles. Therfore he so tempered the matter, that he neyther gaue by apparaunt profe, any occasion to his owne countrey men the Iewes to complaine that they were despised of him, and the Samaritanes preferred before thē: consideryng the Prophecie promised that Messias should come to them: neither yet would he vtterly disapointe the godly beliefe of the Samaritanes. For in that he went through Samaria, he did euen of very necessitie. And at theyr request, to tary there but two dayes, was good maner and gentlenes, wherewith no manne of right coulde fynde faulte. And nowe when they had heard Iesus, many moe there dyd beleue, and theyr beliefe was stablished, which vpon the reporte of one woman, had conceyued a notable opinion of Iesu. And nowe they beare a full witnesse of Iesu: and suche a testimonie as was ryght semyng for a very true Iewe, saying to the woman: Thou haste reported lesse of him then the thing requireth. For we nowe doe beleue hym to be Messias, not by the perswasiō of thy woordes, but we our selfes doe assuredly knowe by his woonderful communicacion that he is the very true Messias which was loked for of the Iewes: who shall bryng saluacion not only to them but to the whole worlde. With this so cherefull, and so full a witnesse, the Samaritanes did both declare theyr owne beliefe, and therewithall reproued the wicked vnbelefe of the Iewes.
Therfore Iesus because he would geue no occasion to the Iewes of greater hatred and enuy: wrought no miracle emong the Samaritanes neyther tourned he in to them but by the waye, and at theyr desire, nor yet dyd not he lodge emong them lenger then two dayes, but forthwith he maketh an ende of his purposed iourney, and so goeth forth on his waye into Galile. Moreouer albeit his owne countrey lay in his waye here in this iourney, yet would he not turne into it: not that he did despise it, but that by reasō of the contempte and lacke of belefe of his owne countreymenne, to whom he was knowen and also of kindered, as concerning his māhood, he had no hope that the gospell should bring forth any fruite there, and than his preaching should haue doubled the faulte of theyr vnbelefe. For by this meanes theyr faulte was the lesse in not beleuing Iesus doctrine. And whē our Lord was asked the questiō why he did not goe to his owne nacion to shewe of what power he was: in his aunswer he vsed that auncient prouerbe whiche the common people vseth, that is to saye: a Prophete is nowhere contemned but in hys owne countrey and emong his owne kinsfolkes. For such are the affecciōs of men, that familiaritie bringeth contempt. And they exteme many thinges for none other cause, but that they come frō farre & straunge countreys. Furthermore [Page] forasmuche as in Galile by reason of Iohns testimonie and the miracle which Iesus hymselfe had doen there of late, a ryght honest brute and fame was spred of him, they of Galile receiued him when he came thither, specially because at Ierusalem they had seen hym dryue the byers & sellers out of the Temple, and other thynges which he had doen there with great authoritie in the presence of the people: for at that tyme they also of Galile were assembled at Ierusalem to kepe the holy and feastfull day. All these thynges verily doe condemne the incredulitie of the Phariseis, and betoken that the grace of the ghospell shall remoue from them to the Gentiles. The Samaritanes doe beleue at the reporte of one symple woman: They doe in maner force hym beyng a straunger to lodge with them: They confesse hym to bee Messias and the redemer of the worlde, when as yet he had not vouchsaued to worke any myracle emong them. The people of Galile (beyng but a grosse naciō and vnlearned in the lawe) who neuer had any Prophete emong them, after they had seen his miracles, began to beleue. They of Ierusalem both priestes, Phariseis, and Scribes, which seemed to kepe moste perfectly the religion of the Iewes, and also were excellently learned in the lawe: did obstinately fynde faulte both with Iesus doinges and sayinges. Therfore the more iust and religious euery man thought himselfe to be, so muche the farther was he from the godlines of the ghospell: and agayne the further of he semed in mannes iudgement from the knowledge of the Prophetes and the lawe, whiche dyd promyse Christe, and the more contrariouse to the Iewes religion, so muche the nerer he was vnto Christe: whom the lawe had promysed to come, and more apte to receyue the doctryne of the ghospell.
Therfore Iesus beyng entred into Galile, wente againe to Cana a toune of the saied Galile: where not long before he had turned water into wyne. That miracle at the first being knowen but to a few, when afterward it was commonly bruted abrode: caused the people to haue some good opinion of Iesu, but yet not suche as was wurthy for his dignitie, for very fewe dyd beleue that he was Messias, & many toke him to be but a prophete. Therfore Iesus went againe to Cana not to get any prayse for the miracle which he had doen there, but now at this time to reape some corne of that sede which he had sowen secretly: for this was the thing that he thirsted for & coueted, that is to say, the faith of men wurthy of the ghospell: and here againe an occasion rose to lay to ye Iewes charge their vnbelefe: for at that time there was in Galile [Page xxxv] a certaine ruler which was the Emperours deputie in prophane and temporall causes, who was neither Iewe nor Samaritane, but an heathen manne, and clene contrary from the Iewes, religion: he had a sonne whom he loued entierly, whiche lay very sore sicke and in great daunger of life in the citie of Capernaum: when he heard that Iesus had left Iewry and was come into Galile, he leauing his sonne at home, departed out of the citie of Capernaum & came to Iesus, requiring him very earnestly to go with him to Capernaū and heale his sonne, because the vehemencie of his disease was such, that the sicke man could not be caried to Iesus: for he was euē at the poynte of death when the forsayed ruler departed from hym. Nowe Iesus declaring ye faith of this ruler to be as yet vnperfit, in that he dyd not rather beleue that his sōne could be healed vnles Iesus himselfe had gon thither, as though he called vpon a physician, or els as though Iesus could not restore euen the dead vnto life: but Iesus rather rebuking the incredulitie of certain Iewes, which would not beleue, after they had seen his miracles, sayeth vnto the ruler: I doe alowe their belefe (sayeth he) whiche doe credit my woorde alone, without confirmacion of miracles: ye beleue not me vnles you see tokens and miracles. The ruler was so myndful of his sonnes perill and ieopardy, that he made no answer to this saying of our Lorde Iesus, because he thought such cōmunicacion was but a wasting of time, wheras the disease required a present remedie.The ruler sayeth vnto hym. Therfore he requireth him more importunately to make haste to come to Capernaum, before his sonne were dead, as though he shoulde come in vayne in case he dyd come after he had geuen vp the ghost, whereas it was as easie to Iesu to call againe the lyfe after it was once past, as to kepe thesame in the body when it was ready to go out therof.Iesus sayeth vnto hym: goe thy waye, thy sonne lyueth. Therfore Iesus without rebuking the rulers fayth, sheweth by the dede it selfe, that he can doe much more then the ruler trusted that he could doe: I nede not (sayth he) for this cause go to Capernaum. Go thy waie, thy sonne whom thou diddest leaue at the poynte of death, is now aliue and in helth. The rulers faith was somewhat stayed by this saying,Then he enquired of them the houre whā he began to amende. for he (trusting to Iesus woorde) maketh haste homewarde. And as he was goyng thyther, his seruauntes mette with hym to bryng the father good tidinges of his childe: that is to saye, that he whiche was a litle before at poynte of death was sodeinly recouered: & that he should not trouble Iesus, of whose helpe they had no nede: for they supposed that the childe had recouered his health but by hap, as men that were ignoraūt what was doen betwene the ruler and Iesus. In this poynt verily the rulers lacke of full trust, being mixte with some hope, caused the miracle to be better beleued. For the ruler desirouse to knowe the trueth certaynly whether his sonne was restored to helth againe by chaunce, or by the power of Iesu, enquired of his seruaūtes at what houre his sonne began to amend. Yesterday (say they) at the seuenth houre, that was about one of the clocke at after none, the feuer sodeinly lefte hym, and byanby your sonne was whole. The father knewe that euen at that very houre Iesus sayed vnto hym,So the father knewe &c. go home, thy sonne lyueth: and than he was well assured that his sonne was reuiued not by chaunce, but through the power of Iesus. And though this miracle was wrought vpon an heathen man,And he beleued, and al his hou [...] holde. yet muche fruite came therof: for not only the ruler himselfe beleued that Christ was Messias, but also by his perswasiō and exaumple his whole housholde beleued thesame, which must [Page] nedes haue muche people in it, considering that he was ryche, and a manne of high autoritie, wheras Iesus after he had wrought many miracles amongst his owne countreymē and kinsfolkes, had muche a doe to wyn a fewe to the gospell.This is the seconde miracle, This is the second miracle that Iesus wrought when he was come out of Iewry into Galile, to the entent that he myght confirme agayne the former miracle whiche he had wrought in Cana, with doyng an other that was greater then it, and by the example of a prophane and heathen manne, might prouoke his owne countreymen vnto fayth: and did euen than by that occasion, as it were, pronosticate and signifie, bothe that the Iewes should be repelled for theyr incredulitie, and the Gentiles through faith receyued to the grace of the ghospell.
¶The .v. Chapter.
AFter that Iesus had in this wyse begunne his matters among the Samaritanes, and the people of Galile, he goeth again to Ierusalem, euen about the feast of Penthechost, intendyng there by reason of the great resorte of people, to declare & setforth his autoritie to many, and to reproue ye Phariseis of their infidelitie, (whiche swelled in pryde through false perswasion of holines and knowledge) whom nowe the Samaritanes & heathen did so muche excell.And there is at Ierusalē by the slaughter house, apoole. &c. At Ierusalm verily there was a poole or a certayne depe lake of water, whiche the Grekes calleth probatica, takyng that name of cattell, because the priestes were wonte there to washe the sacrifices that were to be offered: and of a lyke reason it is called in Hebrue Bethsaida, as a mā would say, a slaughter house, or an house of cattel. This lake hath fiue porches ouer it. In these porches lay a great numbre of men that were sicke of diuerse bodily diseases: and besydes that, there was a great multitude of folkes that were blynde, that halted, and were lame, abiding and lokyng for the mouyng of the water: for the Angell of the Lorde went downe at certaine times into the poole, and therwithall the water was moued: who so than (after the Angell had stiered the water) stepped first into the poole, he was made whole, were he sicke, or whatsoeuer bodily mayme he had. And euen at that tyme was this a figure of baptisme, wherby the filthines and diseases of our soules (be they neuer so deadly) are washed away at once, so often as the office of the baptiser & Gods operacion from aboue, be concurrant with the element of the water. There is no doubte but by this occasion muche people at that time were in that place, either of such as were gathered together there, to beholde and see what was doen, or els of them whiche dyd attende vpon the sicke folkes that lay in the fyue porches.
And because the miracle myght be the more notable, Iesus did chose out from among all the sicke folke, one whiche was of them all furthest frō hope of recouery, whose disease was dangerouse and almoste incurable, and had also holden hym a long tyme: finally the saied manne moste of all lacked the helpe and succour of other men, & was so poore, that he was not able to prouide any man, by whom he might at due tyme be caryed downe into the water. Nor any one of the multitude was cured but only he, whose chaūce was first to goe downe into the water. This mans great misery must nedes setforth the greatnes of the miracle, and thesame mans faith helped muche to the example of other. For the palsie had vexed him .xxx. yeres together: to teache vs that there is no disease of the soule so deadly and of so long cōtinuaunce,Whan Iesus sawe him lye. &c. but that baptisme and faith in Iesu, may easily take it awaye. Therfore when that moste mercifull Iesus had beholden this sicke mā of the palsey, whom euery body pitied, lying withall his membres looce & shakyng by reason of that disease: & also perceyued that sickenes so muche the more to be dispayred of, for that it had holden already the miserable creature thirtie yeres together:He sayed vnto hym: wylte thou bee made whole? Iesus, I saye, beeyng moued with mercy, sayed vnto hym: wilt thou be made whole? wyllyng to declare hereby to the standers by, the fayth & sufferaunce of that man, & also to make them besydes this, perceyue the violence of that disease, declaryng therby, howe no man can be cured of the vyces of the soule, vnles he hate his owne sickenes, & haue a desyre to be made whole. For it is not to be doubted but that he desired health, whiche so many yeres had lyen besydes that poole with a constante hope of health, and being so ofte disapointed,Sir I haue no man. &c. ceased not from his hope nor dispaired. Therfore the sicke man of the palsey, made no aunswer to Iesus question, and yet conceyuing some good hope vpon his so cherefull demaunde, sheweth that he lacketh no will, nor that he mistrusteth for all the greatnesse and long continuaunce of his disease, but that he should be healed, in case he were brought into ye poole: howbeit (he sayth) he lacketh a man to helpe to beare hym, who myght in due season cary hym into the poole, assone as the water should be stirred. For when other perceiued that ye poole was stirred, euery man made haste for himselfe to entre first & so to obteine alone the benefite of helth: but as for the sayed sicke man, being slowe by reason of his disease, & lackyng one to beare hym, dyd but in vayne crepe forth towarde the lake, for asmuche as an other had gon into it before hym. Truely the sicke mannes meaning in this his saying was lowely and shamefastly, to desire Iesus that he beyng a man of strength, & piteouse as it semed by his woordes, would when time were, cary him downe into the poole: whiche thing he durst not requyre of hym opēly: but yet after he had disclosed his necessitie, he shewed what hindred his helth, for the sicke man knew not Iesus. But Iesus being well pleased with the mans pacient sufferaūce, whiche did not as the moste parte of suche miserable creatures are wont to doe, that is to say, cry out, wishe himselfe dead, and cursse the daye he was borne in: neyther was he offended with Iesus askyng [Page] him whether he would be made whole or no, and therfore did not saye or make any clamour that Iesus had him in derision: our Lord being in likewyse moued with his so constant hope to recouer his helth, and in conclusion willing to shewe, both that they which were healed by the mouyng of the foresayd poole, were cured by his power, & that it was an easy & ready thing for hym, euen only with a becke to take awaye all diseases, both of body and soule, he saied vnto the sicke man: ryse, take vp thy couche, and goe thy waye. And the woorde was no soner spoken, but the man was healed, & so healed, that not only he was clerely deliuered frō his disease, who els should haue been fainte and feble, like as they are wont to be, which are cured by phisike: but this man (I saye) was so throughly healed, y• without any stay of mans helpe, he rose vp vpon his fete, caried awaye his bed vpon his shoulders, & so beyng strong inough to beare his owne bed, did walke forth, and bare it home in all mennes sight, as a remembraunce of his long continued disease.
And thesame daye was the Sabboth. &c.And it was the Sabboth daye whan the sicke man of the palsey dyd these thinges, wherat the Phariseis toke occasion to finde faulte with him: which Phariseis did supersticiously mainteine suche thinges of the lawe, as were carnall & geuen but for a time: and contēned those thinges which were chiefe and should still continue: amonges thē it was counted a wicked dede to doe any busines on the Sabboth daye, but to deceyue their neyghbour vpon the Sabboth daye, they toke it but for a trifle. They would haue it seme an vngodly thing that a poore sicke mā should cary away his bed vpon the Sabboth daye, but to grudge and enuy his helth, they thought it no faulte. They knew this man which was sicke of the palsey well inough, & that he had lyen sicke many yeres. They did well perceiue that he was nowe strong, and had no tokē or apparance of his disease in him. Of so great a miracle, they ought both to haue glorified God, and to haue reioysed in his behalfe which was cured, vnles they had been very wicked against god, & enuiouse toward their neighbour. Therfore these, like peruerters of true religion, fall in hand and chide with him, which caried awaye his couche. This is the Sabboth daye (say they) which ought to be kept with rest & quiet. It is not lawfull for the to cary awaye thy couche: he not dissemblyng the benefite that he had receyued, & to deliuer hymselfe from their enuy of that faulte, by the autoritie of Iesu, shewyng that he which coulde doe so great a thyng with his woorde, semed to be greater than either man or the Sabboth daye, the poore man (I say) maketh this answer to ye spitefull Iewes: he that made me whole with his very woorde only, commaunded me to cary awaye my couche & walke. When they heard this (wheras they ought by reason of the miracle to haue beleued it) they did not only enuy him that was cured,Tha asked they hym what man is that. &c. but also wēt about to deuise matter against him by whom he was cured: who is ye man (saye they) whiche badde thee cary awaye thy couche and walke? for they would haue burdened him with the faulte of breaking ye Sabboth day, as they had doen many tymes before. Nowe he that was healed, knewe not Iesus by name, [Page xxxvii] but onely by sight: howbeit at that tyme he coulde not shewe hym vnto them, because that Iesus after he had spoken to the sicke man of the palsey, immediately withdrewe hymselfe from the multitude: partely lest his presence shoulde more prouoke the Iewes enuy, and partly that he beeyng absente, the miracle should be the better knowen by the reporte of hym whiche had felte the benefite of health.
But after the miracle was made manifest and euidently proued, Iesus willyng that the autour therof also should be knowen, when he met with the man vpon whome he had bestowed that benefite of health, he sayed vnto hym: beholde, thou hast obteyned health,The man departed & tolde the Iewes that it was Iesus. and art deliuered from the bodelye sickenes whiche came to the, by reason that thy soule was sicke, I haue cured thee of bothe those diseases. Take thou good hede hereafter that thou fall not agayne into thyne olde former synnes, and therby cause thy selfe to haue some wourse disease. Therfore after the man that was made whole knewe that this was he whiche before had commaunded him to carrye awaye his couche, and whiche nowe also hauyng testified himself to be the authour of health, did monish and warne hym to beware leste he shoulde fall agayne into some sorer and wurse disease, by committing and renewyng synne: also perceyuyng that his name was Iesus, the sayed manne went to the maliciouse and slaunderous Iewes, and tolde them howe it was Iesus whom he might thanke for his health, thinkyng that it should be profitable for manye, to haue hym knowen to all menne, whiche with a woorde could so helpe a desperate disease. And here nowe againe the Iewes peruerse and damnable frowardnes, sheweth it selfe: for wheras the Samaritanes had honourably receyued Iesus, by the reporte of one woman, whereas the people of Galilee beeyng euill spoken of commonlye among the Iewes, for theyr basenes & ignoraunce of the lawe, had geuen credite to Christ: when a great ruler also beyng a gentile, and an heathen man with all his familie and householde for one onely miracle had confessed Iesus to be the sauioure of the worlde, yet the citizens of Ierusalem beyng proude as well of the noblenesse of theyr citie, as also of the wholy religion of theyr temple, and in lykewise auauntyng themselues to bee menne exactely learned in the lawe, picked quarels to Iesus,Because he doeth these thynges on the sabboth daye. of suche purposed malice, that albeit the benefite of healthe was so euident that it coulde not be denayed, and so holy that it coulde not be found faulte with, (for what thyng is more holy then freely to geue healthe of body to a manne miserablye afflicted?) yet dooe they laye to Christes charge as a faulte, that without regard of the Sabboth daye he hath commaunded hym to carye awaye his couche, as who saye man had be made for the Sabboth daye, and not rather the Sabboth daye ordeyned for manne, or as though the ceremonies of Moses lawe oughte not euerye where to geue place to more holye preceptes and dueties. But what great blyndnes was this, to disdayne Iesus because he hadde healed a piteouse creature vpon the Sabboth daye? when they whiche thoughte themselues moste precyse kepers and obseruers of the lawe, were not afrayed to helpe vp theyr asse beyng fallen into the ditche [Page] vpon the Sabboth daye. They falsly say that in helpyng the manne, God was offended, without whose helpe the man coulde not be cured, but in helpyng vp the asse they thought not the religion of the Sabboth day be bro [...]n. This is the ouerthwart and disordered religion of the Iewes, imbracyng outwarde apparaunce of religion, and therby subuertyng the very perfeccion of true religion: styffely obseruing the shadowes of the lawe, and with obstinate mindes persecutyng hym who was the cause that the lawe was wrytten. For they did not onely slaunder Iesus but also persecuted him, because he had doen an holy and good dede vpon the Sabboth daye.
But Iesus, to shewe that he was maister of the Sabboth day and not bonde, the verye auctor, and not subiecte to it, therewithall declareth that the thyng wherof the Iewes slaundred hym, beyng sonne to the father of heauen, and one that did worke whatsoeuer he did by his fathers auctoritie, dyd also redounde to his fathers dishonour: Iesus (I saye) went about to represse and put awaie the Iewes false reporte of him with these woordes. My heauenly father (saieth he) whose religiouse wurshippers ye would seme to bee, who also made the sabboth daye for you, when after he had made the whole worlde in sixe daies, he rested the seuenth daye and wroughte not: he (I saye) did not so bynde hymself to rest and quiet, but that he maye worke whatsoeuer he wyll as oftē as it pleaseth him. For althoughe the sabboth daye dooeth yet stil endure, neuerthelesse he ceasseth not from his worke wherby he gouerneth all thynges whiche he hath made, wherby also he causeth from tyme to tyme by procreacion, one thyng to succede of another: and finally wherby he restoreth thynges decayed. Therfore lyke as he doeth not cease dayly to do good both to men & all other thinges that he hath create (notwithstanding the religion and obseruaunce of the Sabboth day, wherin as scripture saieth, he ceassed from the creacion of thynges) so I, who am his sonne, hauyng both power and exaumple of hym to worke suche thinges as perteineth to mans saluacion, am not letted by the religious obseruacion of the Sabboth day, but I maye perfourme those thynges whiche my father hath commaunded me. But yf ye blame me for breaking of the Sabboth daye, by thesame meanes ye condemne also my father, who geueth me both exaumple and autoritie to do these thynges. But yf ye thynke hym faultlesse and glorifie hym for restoryng health to a desperate creature: wherfore do ye laye to my charge the fault of breaking the Sabboth daie? and do not rather acknowledge the vertue and power whiche is greater than the keping of the Sabboth daie. I haue restored lyfe to a miserable man. And you craftely go about to procure my death for doyng so good a dede.Therefore the Iewes soughte the more to kill hym. These moste sacred wordes which Iesus spake, dyd so litle asswage the fury of the Iewes, that they were thereby the more sharpened and vehemently styred against hym, sekyng occasion to putte him to death, because that nowe he dyd not only breake the Sabboth daie, but also dyd (as they sayed) wrongfullye take god to be his owne father: makyng himselfe equall with god both in his woorkes and auctoritie to do whatsoeuer he would.
But after our Lord Iesus had perceiued their malice, he procedeth further with them, and openeth more manifestely vnto them his power which he had receiued of God the father: therby to make them afearde to procede in theyr wicked crueltie: and doeth so tempre his communicaciō, that otherwhiles he talketh of certaine hye thinges, to signifie vnto thē couertly his diuine nature whiche was all one betwene God the father & hym: And otherwhiles againe in his communicacion he bringeth in lower thinges, to testifie his māhed therby: that it the affinitie which was betwene him and them in that he was mā, would not stirre them to loue, at the leaste the maiestie of his godly power should let them from their wicked rashenesse: but yet he doeth so chalenge to hymselfe lyke power with his father, that neuertheles he attributeth to him the preeminence of autoritie. And he spake on this wyse: Ye meruayle that I haue taken vpon me to be of equall power with my father in his workyng. This I doe assuredly promyse you, the sonne whiche doeth wholy depēde of the father can doe nothyng of hymselfe: forasmuche as he is not of hymselfe, but doeth that whiche he seeth his father doe.The sonne can doe nothyng of himselfe. &c They haue both one will and one power: but the autoritie resteth in the father, from whence procedeth to the sonne whatsoeuer the sōne is, or may doe. Therfore whatsoeuer ye father doeth, thesame in likewise worketh the sonne by the equalitie of power communicate to him through his eternall natiuitie. Among men oftentymes children be vnlike in maners to theyr parentes, neyther is the fathers wyll and the sonnes all one, nor yet theyr power like: but in this case the thing is farre otherwyse.For the father loueth the sōne. &c For the father loueth his sonne intierly, and hath begotten hym moste like to hymselfe, pouryng into hym egall power of workyng, and sheweth vnto the sonne howe to doe all thynges whiche he doeth himselfe. The exaumple cummeth from hym, but the workyng is common to both: he hath create the world, and he also gouerneth the world, yea euen vpon the Sabboth dayes. He hath made man, and it is he also that preserueth man vpon the Sabboth dayes. Therfore whosoeuer doeth slaundre the workes of the sonne, doeth iniurie to the father. These thynges whiche ye see me doe on the Sabboth daye, I doe them by the fathers autoritie, & at his appoyntment: but yf ye thinke it a thyng to be merueyled at and aboue mans power, to restore helth with a woorde to a man sicke of the palsey, the father (at whose commaundement the sonne doeth all thynges whiche he doeth) wyll declare that he hath shewed to his sonne greater workes than these, because ye may she more maruaile. For it is a thyng of farre greater power to raise the dead to life, than to restore helth to the sicke, yet the father hath geuen this power also to the sonne, and he hath geuen him it as his owne for euer: that as the father with his only becke rayseth the dead and calleth them agayne to lyfe, so the sonne also by that selfe power may call agayne to lyfe, whom he lust: for whatsoeuer the father doeth, he doeth it by the sonne: whatsoeuer the sonne doeth, he doeth it after the will of the father: and the father & the sonne haue both one wyll, lyke as they haue both one power. The moste hye and [Page] chiefe autoritie of God is to iudge the world. For he is king and Lord of all thynges. And yet hath he made his sonne partaker with hym of this whole power,Neyther iudgeth the father any man. vnto whom he hath geuē al power to iudge whatsoeuer is in heauē, in yearth & vnder the earth. Like as the father hath create all thynges by his sonne, gouerneth al thinges by his sonne, and hath restored al thinges by his sonne, so he iudgeth nothing but by his sonne: to the entent that eyther of thē may glorifie and honour the other. The father is knowen by his sonne, by whom he worketh:He that honoureth not the sonne. &c. the sonne on the other partie declareth the maiestie of his father, from whence he hath whatsoeuer he worketh: so that eyther of them beyng knowen by the other, all men may honour the sonne as they doe the father. For it is mete that they which be egall in power and will, should be also felowes in honour. Thinke not that ye can haue the father mercifull vnto you, if ye be alienate & fallen from the sonne. Whosoeuer honoreth the father working in the sonne, he honoreth also the sonne working by the power of the father. And whosoeuer doeth not honour the sonne, which is moste intierly beloued and moste lyke to the father, that person doeth dishonour the father who sent the sonne to thintent he might through hym be honoured: for euery thyng is common betwene them, be it honour or dishonour. He that mistrusteth the sonne, mistrusteth also the father which sent hym into the worlde, by whose wyll and appoyntmente, he doeth all thynges that he doeth: and by whom also the father speaketh vnto the worlde. Lyke as the faithfull shall haue great reward, so the vnfaythfull shall haue no small punishmente.
For this I tell you for certayne, whoso heareth my woorde and beleueth hym whiche both sent me, and speaketh in me, that persone hath already euerlasting life. For whosoeuer is iustified from his sinnes, and lyueth to God thorowe righteousnes, he hath God and also life eternall: neyther shall he nede to feare the damnacion of eternall death, whiche is redie to receyue the vnfaithfull, yea rather which doeth alreadie possesse the vnfaithfull, but the true beleuer beyng clensed from his olde sinne by faith, passeth thorowe frō death to lyfe. For it is a greater thyng to rayse a soule that is dead by sinne, from death to life, than to restore a dead body to life: but the father hath geuen power to the sonne to doe both these thynges.
Be ye well assured of this, the tyme is now at hande, yea it is alreadie presente, that euen the dead also shall heare the voice of the sonne of God: and whoso heareth it, shal liue: for they being as it were raysed out of their slepe shall come forth out of their graues, and shall declare vnto you (beeyng astonished therwith) that they liue in very dede. In like maner also ye dead soules doe liue againe, if they will heare the voice of the sonne of God: but he doeth [Page xxxix] not heare it, whiche heareth it without fayth.
In tyme to come all dead bodyes shall ryse agayne at the voyce of the sonne of God,The time shall come and nowe it is. &c. now hauyng shewed a likelyhoode of the resurreccion to come by raysing of a fewe from death to lyfe: a greater matter is in hāde, to rayse vp soules from death to lyfe at his worde and call. As nothyng is more preciouse than lyfe, so nothyng is more godlike than to geue lyfe, or to restore thesame. There is no cause why any man should mistrust the power of the sonne,For as the father hath life in hymselfe. &c. yf he beleue in the power of the father. No man doubteth but God is the fountaine of all life, from whence all l [...]uing thinges eyther in heauen or earth, haue theyr lyfe: but as the father hath life in himselfe to geue it or restore it to whom he list, so hath he also geuen to his sonne to haue in himselfe ye foūtaine of all lyfe. And besides that, hath geuen him power to iudge both quicke and dead. For by the sentence of the sayed sonne,Maruail [...] not at this. &c. whiche cannot be exchewed, they that haue o [...]eyed his doctryne, shall go from hence to eternall lyfe: and contrarye, they that woulde not obey it, shall be appoynted and iudged to eternall punishment. Meruayle not that so great power is geuen to a man, consideryng that thesame is the sonne of God. The selfe thyng is nowe committed to hym, whiche he alwaye had common betwene hym and the father. Endeuour your selues in the meane tyme that thorowe fayth ye maye be wurthy to haue lyfe. For the tyme shal come that all whiche be dead and buryed, shall heare the almightie voyce of the sonne of God: and furthwith the bodyes shall liue agayne. Then shall they which haue been dead and buried, come out of theyr graues, to be rewarded in sundry sorte, eyther accordyng to theyr beliefe or vnbeliefe: for they whiche haue doen good workes in this lyfe shall than lyue agayne, to enherite immortall lyfe: on the other syde, those whiche haue doen euill here, shall lyue agayne to suffre paines of eternall death. And lyke as fayth is the well and fountayne of all goodnes, so is infidelitie the spryng of all euill.
Neither is there cause why any man should slaundre the iudgement of the sonne as though it were not indifferent. If the fathers iudgement cannot bee but indifferent no more can the sonnes iudgement (whiche is all one with the fathers) be but in like maner indifferent. For the sonne iudgeth none otherwise but as the father hath appoynted and prescribed vnto him. Whoso feareth the fathers iudgement,I can of mine owne selfe do nothyng. ought also to feare the sonnes iudgemēt. I can do nothing of my selfe. As I heare of my father, so I iudge, and therfore my iudgement is iust, because I haue no other will▪ but that whiche is my fathers, so that in no wyse there can be a corrupt will, wherof maye procede a corrupte iudgemente. Among men small credite is geuen to him whiche beareth witnes of himselfe, and he is counted arrogant and proude whiche by his owne reporte, attributeth great thynges to hymselfe. If I alone be myne owne witnes, then let my witnes be taken emong you to be but vayne and vntrue:yf I should bea [...]e wytnesse of my selfe. but there is one which hath borne witnes of me, that is to saye Iohn, to whom ye dooe attribute very muche in other thynges: but here nowe as vnstedfast men, ye dooe no [...] credite him, wheras I knowe his witnes to be true, forasmuche as he hath not vttered it of hymselfe, but by the inspiracion of my father.
[Page]Ye cannot deny but that Iohns recorde and witnes is muche set by amonges you: your selues haue sent graue men vnto him, that by trustie men you might knowe of him (as of a moste true auctor) whether he were Messias or no. He did not take vpon hym that false prayse, whiche ye would haue attributed vnto hym, but confessed the trueth, openly testifying himself not to be the manne that he was taken for▪ but sayed that I was the Messias whiche shoulde take awaye the sinnes of the worlde, and geue lyfe to thesame.
At the least his witnes (whom ye did so muche exteeme, that ye dyd beleue hym to be Messias) ought to haue been regarded among you, specially seyng it was not procured on my behalfe,But I receyue not the recorde of man. &c. but brought to light by your owne selues. I as concernyng my selfe haue no nede to bee commended by mannes witnes, but I do reporte vnto you Ihons witnes of me: not because I (who care nothyng for worldly glory) would be the more made of among you: but to thintent that you, whiche so muche regarde Iohns auctoritie, shoulde credite me, of whom he hath borne witnes: whereby ye maye exchewe the condemnacion of infidelitie,He was a burnyng & a shynyng light. and thorowe faith obteyne saluacion. Iohn doubtles was a greate man, yet was not he that light whiche was promised to the world, but onlye a burnyng candell tynded at our fyre, and geuyng light by our light. And yet whereas ye ought at his tellyng and declaracion to haue made hast to ye true light which doeth alwaie illuminate euery man that cummeth into this world, ye had leauer for a shorte tyme to boast and glory in his lighte, than to embrace the true light which geueth euerlastyng glory, & is neuer darkened nor dyeth. Iohn gaue light before the sonne, as one that should immediatelye geue place to thesame, and be derkened thorowe the shining of the true light. You woulde haue taken hym for Messias, which denyed hymselfe to be woorthy to vnleuse the latchet of Messias shooes. Why doe you then so litle regarde his witnes that he bare of me,But I haue greater witnes thē the witnesse of Iohn. seing in other thynges ye haue had so good an opinion of hym? I do not depende vpon Iohns witnes, but yet I woulde wishe that ye woulde geue credite vnto it, that ye do not perishe thorowe infidelitie. And though ye do not beleue his witnes, yet haue I a more certaine testimonye of my selfe, that is to saye my fathers testimonie and witnes, who is greater than Iohn, and whose witnes cannot be reproued.
There is no recorde more sure than the very dedes that a man doeth: yf ye do perceyue those workes to be worthy for God whiche ye haue seen me doo [...],for the workes whiche my father hath geuen me to finishe. &c. they beare sufficient witnesse of me that I doe nothyng of my selfe, but by hym whiche for your saluacion hath sente me into the worlde, wherfore ye haue no cause whereby to excuse your infidelitie, and diminishe my credence, as who sayeth I alonely were myne owne witnesse, and did declare great thynges of my selfe. Ye haue Iohns witnes, whiche among you is muche regarded and taken to be very weightie, howbeit in dede he rather nedeth my witnesse les [...]e he seme to haue borne false witnes. Ye haue the testimonie of my workes, so [Page xl] that nowe ye nede not to beleue any mannes sayinges when ye looke vpon the dedes themselfe. And if all this dooe not satisfie your vnbeliefe, yet haue ye hearde at Iordane the voice of my father from aboue bearing witnes of me. But yet my father (forasmuche as he is a spirite,) neither hathe voice whiche maye be perceyued with mannes eares, nor fourme or shape that maye bee seen with bodely iyes. For Moses did neyther heare him, nor see hym in the veraye fourme of his owne mere nature, as you suppose he did. Onely his sonne hath seen hym, and heard him after that sorte▪ yet neuertheles he hath made himselfe knowen to your senses,Ye haue not hearde his voyce at anye tyme nor seen his shape. by some kynde of voyce, and thorowe some manner of fourme. He spake to the Prophetes, and by the Prophetes hath spoken to you. He hath spoken to Iohn, and by Iohn to you, but vnto me he hath spoken as he is of his owne very nature, and by me he speaketh vnto you. If ye can make no excuse but that Iohn did beare playne & manifest witnesse, why do ye not beleue hym? If ye thinke that God in very dede did speake, and was seen of Moses and the Prophetes, wherfore do ye not credite those thynges which he hath spoken by them?
Uerely ye beleue that the scriptures are come from God: and albeit you do diligentely occupie your selues in searchyng of them, and put the [...]ope and felicitie of your lyfe in them, yet euen as ye would not beleue Iohn, (to whom in other thynges ye gaue very great credite,) when he bare witnes of me: so you beleue not the very scriptures in that whiche is the chiefe poynte of all: for they promyse life, but through me.
The father doeth there beare witnesses of me, and promiseth that he wil send his sonne, by whom men shall be saued. But as ye haue heard Iohn and not beleued hym, and also the voice of the father and not geuen credite vnto it: so neither the witnesse of the lawe nor of the Prophetes sticketh in your myndes. And although ye haue theyr bookes euer in your handes, and their woordes alwaye in your mouthes, yet doe ye reiecte hym whome those sc [...]iptures dooe promyse: and doe not beleue hym whome the father hath sent accordyng to the promyses of the Prophetes: and wheras there is none other entrie into life but by me, who hathe been approued to you by so manye testimonies, yet ye wyll not forsake all thing and come to me, wherby ye maie obtain life withoute difficultie. For the gate and entrie of saluacion is to haue beleued the sonne whō the father sent. There is no cause why I should seke for worldlye glory amonges you by the testimonie of Iohn, or the Prophetes, but I am sory for youre destruccion, whiche through your incredulitie dooe in maner enuye your owne saluacion. And besides that I leaue you no maner of excuse to make for your selfe, if you will not beleue: for I haue brought foorth thus manye witnesses, [Page] whiche in other thynges be of veray great auctoritie among you: and onelye in matters concernyng me (for whose cause all thynges wer written and spokē,) ye doe not alowe them: ye pretende to wurship and loue God, ye haue the prophetes in reuerence by whom he spake: and yet you do despise him, which was promised of God: and doeth declare himselfe by his workes what he is. This is a playne argument that ye wurship God with counterfaicte holynes, and that ye loue not God in dede, whom the lawe commaundeth you to loue with all the power of your soule, and your strēgth, inasmuche as ye contemne and regarde not his sonne. Therfore your infidelitie is not for wante of witnesses, but for lacke of true loue towardes God. You loue worldly glory, you loue money▪ you loue pleasures, and to get these thynges you misuse your selues with false pretence of religion. But ye persecute the sonne of God: because he teacheth those thynges, whiche be contrary to these your wicked desyres, albeit his reachyng agreeth with the will of the father.Ye haue not the loue of god. These thynges declare that ye loue not god with your herte. For he whiche loueth doeth also beleue and obeye: and whoso loueth the father cannot hate his moste entierly beloued sonne. In lyke maner he that loueth the sender, cannot mislyke and contemne the messanger specially consideryng I couet neither glory, kyngdome, nor richesse among mē, but onely the glory of my father. And also I couet that, to thentent you maye be saued. You see workes wurthy for God, and yet I doe not ascribe the worldlye prayse to my selfe, but to my father, who worketh by me. Therfore although ye would [...]eme religiously to wurship my father: yet ye do not receyue me who am come in his name, and doe none other thyng but that whiche he hath prescribed vnto me. And looke howe peruersely you do discredite me, who cummyng in my fathers name do freely offer lyfe and saluacion: euen so fondely shall ye beleue whosoeuer cummeth in his owne name, presumpteously takyng vpon hym the glory of God, and therewith attendeth his owne busines and not Gods, bringyng suche thyng [...]s vnto you as maye leade you into eternal death. If ye loue God, why do ye murmure and crie out agaynst him that seketh his glory? If ye loue euerlastyng lyfe, why do ye reiecte the autour of lyfe? If ye accompte hym wicked whiche chalengeth the glory of God to hymselfe, wherefore then do ye receyue hym whiche doeth presume fal [...]y to take vpon him the glorye of God? what is then more to be sayed, but that ye must nedes confesse your holynes towardes God to be but fayned? ye wurship God with woordes, with outwarde abseruaunces, and ceremonies, but ye hate hym in very dede: ye haue alwaye in your mouth, the temple of the Lord, the temple of the Lord, the temple of the Lorde, but your h [...]rte is set vpon rychesse. Ye talke muche of the lawe and the Prophetes, but in your herte ye couet and desire worldly prayse: you bee euer speakyng of these woordes of the lawe, loue thy Lorde God with al thy herte, & thy neighbour as thyselfe, but in your hert remaineth enuy, hatred, and manslaughter. To deserue prayse before God is the true prayse in dede. True godlynes is to geue and ascribe all glory to god. Therfore howe can ye beleue me settyng fueth to you none other thyng but gods glory, when you despisyng the true glory which procedeth from god, goe about to seke false glorye and prayse amongst men, one of you flatteryng another, and enuying that God shoulde haue his owne due prayse and glorye? sekyng also vnder a false pretence, to be thought holy before men, and not regardyng the sincere and pure conscience [Page xli] whiche God beholdeth, whiles ye trauaile to get the vile lucre of this worlde, ye lose eternall life. Therfore it is no meruail though God be angrie with you whom ye resiste so stubbernely. Thynke not that I, or any desire to reuenge the contempte ye haue me in, will accuse you to my father. I nede not to bee youre accuser. Moses hymselfe shall accuse you, whose autoritie you amongeste you take to be right holy, & in whō ye put veray great trust, takyng whatsoeuer he wrote as a thyng spoken of Gods owne mouth. But as ye pretended but a feigned reuerence towardes Iohn, whose witnesse concernyng me ye doe not belieue, and as ye doe shew your selfes to regarde the saiynges of the Prophetes but feynedly, in that ye doe nowe persecute hym, whome they haue promised, finally as ye do vntruely wurship god, whose workes ye doe not acknowlage, whose sonne ye doe hate: So ye doe honour Moses but after a feined sort, whose autoritie ye sette litle by in yt thyng, wherein ye ought moste to regarde him. And yet euen veraye he hath written of me, for when youre elders beeyng agreued with the terrible voyce of God, and with the perillous fyer, made intercession that from thencefoorth they might no more heare the voyce of God, or proue that dreadfull fyer, God dyd graunte their requeste, and promysed Moses that he would rayse an excellente Prophete lyke vnto hymselfe, whiche shoulde cumme of your brethren, whose gentle and pleasant voyce not fearyng men with threatenyng, but alluryng theim to saluacion, it shoulde behoue thē to heare. But God did threaten punishement to him that would not obey thys Prophetes woordes, saiyng: Truely I will be reuenged of hym whiche wyll not heare the woordes that he shall speake in my name. And agayn he cōmaundeth him to be destroied whiche wyll heare a Prophete cummyng in his owne name, and speakyng suche thinges as God hath not commaunded hym.
Therefore none other shal more accuse you before god, than Moses your frend, whose writinges ye contemne: he hath promysed that I shoulde bee quiete, gentle, and should speake all thynges accordyng to Goddes will. Such a one am I beeyng here presente, and yet ye refuse me: he also commaundeth that persone to be killed, whiche shall cum in his own name and speake of his own spirite. Such a one dooe you embrace & make much of, for the hatred ye beare to me, as one that is more agreable to your wicked desires. Therefore you be not onely stubberne agaynst me, but also agaynst Moses hymselfe, whose promyses you do not credite. For truely yf ye beleued Moses, ye would credite me also, whom he hath promysed, and whose saiyng he hath commaunded to bee beleued. Therfore it is no meruaile though ye beleue not my woordes whom ye doe openly contemne as one that is but a meane simple person, when ye geue no credite to Moses writynges, whose autoritie ye woulde seme to haue in so great estimacion, and of whom ye haue so notable an opinion. With these sayinges our Lorde Iesus beyng the light and trueth, did reproue and disclose the feyned religion of the Iewes, a thyng as muche contrarye to the godlinesse of the ghospell as may bee, to the entent he would make it euidently knowen to all menne, that they through theyr owne faulte and defecte didde perishe, whiche would not be moued with so many recordes and testimonies of hym, nor be allured by his benefites & gentle woordes, nor feared with his threatenynges, neither prouoked to fayth by the desire of eternall life, nor yet turne from theyr infidelitie for feare of hell. But if Iesus hadde spoken these thinges amonge the Samaritanes or the Gentiles, specially causing his woordes the better to be [Page] beleued through myracles, they would haue been conuerted to penaunce. But the Scrib [...]s and Priestes of Hierusalem make no aunswere to these thynges which they could not reproue: but yet neuertheles they doe stil remaine in theyr murderouse thoughtes: & procure his deathe, whiche offreth to them the benefites of eternall life.
¶ The .vi. Chapter.
NOwe therfore, to geue place for a tyme to their furie, and to withdrawe hymselfe from amongest those that swelled in pride through an opinion thei hadde in their false feyned religion, and in theyr vnexperte knoweledge of the lawe, Iesus presented hymselfe to more plaine meanyng men: goyng not now again into Cana, but into that Galile whiche lyeth beyonde the great lake Tiberias, takyng that name of the citie Tyberias, whiche citie Tiberius the Emperoure buylded vpon that ryuers syde. And a great noumbre of folke folowed hym goyng thither partely beeyng moued so to doe of the great minde they hadde to his myracles, because they hadde seen him healpe men of theyr diseases by a rare and straunge power, partelye because that they whiche were sicke of vncurable diseases mighte bee holpen of hym, and partely for that they desired to heare his doctrine. But when he sawe the feruencie of that disordred and confused multitude to bee so great, that forgettyng prouision of vitels, they wente farre into the deserte with him: now to make his disciples mete for the myracle (to whome moste specially he would haue the thing that he should woorke to be knowen and imprinted in their hertes, for as yet they were but rude and ignoraunte:) Iesus I saye, gote himselfe secretlye vp into the mountaine, and his disciples with hym: teachyng euen by thesame dede, that albeit he whiche professeth hymselfe to be a shepeheard of the people, doe accumpany hymself often with the meane and lowe sorte to profite them, yet it behoueth suche a one to eleuate and lifte vp his mynde to more high thinges, so oft as throughe holye studie or prayes his mynde is to bee stirred and prouoked to the contemplacion of heauenlye thynges. The people abideth benethe vpon the plaine grounde, and onelye Iesus disciples wente vp with hym, for it behoue the bishops to bee withoute all vile care of temporall thynges: and as menne that haue mounted higher, to cō temne those thynges whiche the ignoraunte people setteth muche by.
Therfore Iesus beyng sumwhat separate from the people, setteth hym down on the hyll, accumpanied with his disciples: but so that he might loke vpon the people: for bishops ought not to goe backe from Christe, although the comon people sticke muche to lower thynges.
And in dede aboue all in the hyll is conuenient for men to sitte, that is to saye, in studye of celestiall thynges muste menne take reste, and as for lower and inferiour matters (whiche thynges are to bee handled and gone aboute as charitie, [Page xlii] and tyme requireth) men muste rather walke therin, then sitte downe and reste. Nor our mynde ought not so to be delited in the contemplacion of hye thinges, that we fall to be careles of our common flocke: for the solitarinesse of bishops ought to be to thys ende, that they more liuelye and better enstructed, myght repayre againe to looke to the peoples profite. Neyther doeth it beseme them whiche are in Christes stede to leaue coumpany for bankettyng, wantonnesse of bodye, dicyng huntyng, or suche lyke inordinate pleasures: but through quietnes to renewe the mynde (whiche before was muche buisied and weried with more lowe and meane buisinesse.) And to make thesame by pure desyres, instant praier, by holy studye and deuoute communicacion, mete for the offyce and ministerie of the ghospell. Moreouer whylest these thynges were dooen in Galile, Easter was at hande: A feast which the Iewes kepte verai religiously. Wherfore if he had sought for to haue bene noted of theyr religion, it had been more conuenient for hym now at this tyme, to haue been at Hierusalem, but to shewe sum likelihood that in tyme to cum theyr house should bee leaft desolate, after the Iewes wer once becum rebels against God through incredulitie, and also that after the holy ghospell should be openly setfurth, al theyr carnal wurshippyng of God should ceasse, and there finally the feaste of Easter to be moste specially celebrate, whereas (worldly affeccions renounced and put away) the mynde shoulde be brought vnto the loue of celestiall thynges: vpon these consideracions (I saye) Iesus had rather bee among the people of Galile in deserte solitarily, then at Hierusalem in the temple.
Nowe then when Iesus had opened his iyes and looked vpon the people, perceiuyng the noumbre to bee exceadyng greate, he so prepared the myndes of his disciples towardes true credence of the myracle, that fyrst he woulde haue the lacke of meate well marked and considered of theim, and also that the multitude whiche stoode beneath in their sight was innumerable: besydes thys that there was but verye fewe loaues whiche they themselfes with their own handes shoulde take vnto Iesus, and from hym distribute thesame among the people. Finallye, howe that there shoulde bee leafte manye baskettes full of broken meate, whiche thesame disciples should gather together as fragmentes of the feaste: And all this woulde Iesus haue theim to consider, because they should not be ignoraunte in the thyng, neyther afterwarde forget thesame. For he knewe that as yet his disciples wer but of smal vnderstandyng and forgetfull.Whēce shal we by bread that these maye eate. Therefore to proue what mynde Philip was of, and little by little to make hym beleue better the myracle, Iesus sayeth vnto hym: where shall we bye breade that this great noumbre of people maye haue sumwhat to eate? Our Lorde Iesus asked these thinges, not that he was ignorant what store of breade and other vitels they hadde, but partelye (as was sayed euen nowe) to cause his Apostles more aduisedlye to considre the myracle: and partelye also yt all men myght knowe howe without care of bodilye sustenaūce the disciples were whiche folowed Christe, and howe well contented with common and homely meate. But Philip, as yet lookyng for no myracle, althoughe he hadde [Page] seene Christe before turne water into wyne at the mariage, when he wayed well how lytle money they hadde to succoure theymselfes withall, and further what a great multitude of men there was, he aunswered: Syr, why speake you of bying breade? I assure you, in case we bestowe twoo hundred pence in bread, yet wyll it not be enough, I meane for to satisfie these menne, which by reason of long abstinence are veray muche an hungred, it wil not so relieue them that euerye one eatyng but a litle, maye escape thereby the peryll of famishyng.
When Philyp had spoken thus, Andrewe (brother to Symon Peter) beyng sumwhat wyser, lifted vp hys mynde some hope or a myracle. Howbeit as yet with no full confidence, for he had seene the water turned into wyne and therefore dyd not altogether mistruste but that the loaues also myght bee multiplied, neuertheles as he thought, none otherwyse then after a moderate porcion, so that of fewer loaues, the lesse bread, and of mo loaues more breade shoulde encrease. Whereas Iesus (of trueth) had no nede at all of anye matter to make breade of, who createth euen of nothyng what he wyll, and when he will. Andrewe therefore sayed, here is a certayne boye that hathe fyue barlye loaues and two fishes, but what can so litle do to so great a multitude, beyng alreadye hungrie?
When Iesus sawe they perceyued the lacke of meate, and pondered what a multitude there was,Iesꝰ saieth, make the people sitte downe, he entendyng to stiere vp theyr myndes to looke for a myracle, commaund [...]d his Apostles to see the people placed and set downe vpon the grasse, whereof in that place was great plentye. The disciples dooe not nowe aunswere againe, and saye: what nedeth it to haue them sette downe when we lacke meate to sette before them? For that whiche we haue in store will not suffice our selfes, but simply they without more a dooe obeyed Iesus commaundemente, and caused the people to sitte downe in ordre, as it wer to a feaste. The people also lyke simple playne men, trusted wel, and did obedientely as the Apostles badde them, although they sawe no prouision of meate. There was that sate downe almost fiue thousand. Iesus therfore toke the fiue barly loaues,And Iesus toke the bread, and when he (after his customable maner) hadde geuen thankes to the father, he brake theim, and so toke them to his disciples to distribute the same vnto the people, then framyng and fashionyng theim, that by thys corporall similitude they should enure theimselues to playe well the shepeherdes: and beeyng ministers of the ghospel, to feede and norishe the soules of Christes flocke with spirituall foode. For he is that very bread, which came down from heauen, to geue eternal lyfe to them that desirously eate thereof. This breade verily do byshops bestowe and ministre vnto the people, but from no where els, then out of Christes handes, and not without rendryng thankes to the father of heauen, of whome we must knowlage our selfes to haue receyued whatsoeuer apperteineth to the saluacion of mankynde.
[Page xliii]And vnto whom as to the very auctour, our Lorde Iesus referred all notable thynges whiche he dydde here in this worlde, monishyng vs therewith by the way, that in case we should haue any ex [...]ellente vertue in vs, we shoulde not chalenge the prayse thereof, but clerelye putte from ourselues all the glorye of thesame and geue it vnto God, from whom procedeth al thynges that of right deserue prayse.
Furthermore, Iesus dyd euen here nowe thesame thing by the two f [...]shes, that he had before doen by the fyue loaues, deliueryng it vnto his disciples, and at his wyl and pleasure, the meat did encrease betwene the handes of the dealer of it, so muche in quantitie as he knewe would suffice theim all, yea and also a great deale more, to make the myracle the better to be beleued.
Finally, when that great cumpany was well filled with meate, Iesus settyng foorth the certaintie of that dede by an other profe, leste anye manne shoulde fynde faulte and impute the thyng to bee a delusion or a countrefayte thyng, sayed thus to his disciples: Gather vp the broken meate whiche is lefte of the reaste, that nothyng bee loste. And they founde so muche broken meate after euerye one had eaten his fylle, as fylled twelue baskettes: The bountifull goodnes of Iesus augmented that scarcitie and small store of vitayles (that is to wete, of fyue loaues and two fishes) into this so greate plentye, to teache vs by the way that we shoulde not niggardlye do our charitie vnto the poore. But by this his myracle muche more he teacheth howe that it behoueth hym whiche hath taken vpon hym the charge to feede the flocke of Christe, largely to bestowe oute of the ryche treasourye of holy scripture whatsoeuer apperteineth to enstructe, to counsayle, to coumforte and encourage theym that nedeth suche foode.
Moreouer, when they whiche had eaten enough at full, were not ignoraunt howe there was at the fyrst founde out but fyue barleye loaues and two fishes, and hadde alreadye seene so manye baskettes full of broken meate remayne, they begonne highlye to reporte of Iesus, saying: Truelye this is thatsame Prophete whiche hath long tyme been looked for, to cumme into the worlde. This is euen the nature of the common people, they dooe sooner feele the benefite of the bely then of the mind. They had seen greater myracles, yet did they neuer g [...]ue hym so hye a prayse. Plentye of meate could cause them speake thus.
And at this presente, (because as yet they were ignoraunte and grosse, lookyng that Messias shoulde cum to get hymselfe a worldelye kyngdome) they [Page] dyd consulte among theimselfes to take Iesus, and make hym their kyng, well assuryng theimselfes thereof, that in case they myghte haue suche a kyng, they should haue plentye of all thynges, vittayles inough, riches, libertye, and other worldly commodities aboundantly.
But Iesus whiche did couet an other maner of kyngdome, and came to teache vs to contemne riches, pleasures, and worldely glorye, knowyng right well what they entended and wente aboute, dydde nowe agayne secretelye conuey hymselfe to the hyll (from whence he came downe to the people.) From theym that called hym to a kyngdome, he withdrewe hymselfe priuelye all alone, so that no manne coulde perceiue his goyng awaye, but of his owne free will he meteth theym that pulleth hym to the crosse, therein geuyng a playne exaumple to them that shoulde hereafter be his deputies. For he can neuer preache the ghospell purelye, that loueth a worldelye kyngdome and pompe, whiche thynges spirituall shepeherdes ought so litle to seeke for, that it behoueth them to refuse those thynges, though they be freelye geuen them. For the kyngdome of the worlde agreeth not with the kyngdome of heauen, no more v [...]rilye then darkenesse and light accordeth.
When the disciples had long looked for theyr maister in the hyll, and euenyng was nowe at hande, leste the darke nyght should cum vpon them beeyng in deserte, they wente doune to the lake to rowe ouer vnto the citie Capernaum (for Iesus had there a litle place to repose hymselfe in) well hopyng eyther that he in summe other shyppe should mete them as they wer sailyng ouer the lake, or at the leaste they shoulde fynde hym in the citie. And it was darke already when they prepared theyr passage ouer: neyther dyd Iesus in the meane while cumme to his disciples, beyng long and much looked for of them, knowing wel enough howe much they were agreued with his absence.
But Iesus mynde was through his absence to make his disciples more desyrous of hym, and therewyth also to teache in what great daungier we be in, what great darkenes, what worldely trouble hangeth ouer vs, as often as we be disseuered from Iesus. In the meane whyle a matter was prepared for a greater miracle.
The lake was so great that they called it the sea, which the nyght made more terrible. And to make it moe waies daungerous then one, they hadde the windes so outragious agaynste theim, that the lake was exceadyng rough withall: yet neuerthelesse the disciples were so desirous of theyr mayster, that they dydde aduenture to rowe vpon the water. Nowe therefore, when they were farre from the lande and hadde rowed vpon a fyue and twenty, or thyrtie furlonges, being almoste in despaire of theyr liues, oure Lorde Iesus was cumme nighe vnto theym vnlooked for: notwithstandyng the darkenesse they se hym goyng on foote vpon the sea, as thoughe he had troden vpon the harde grounde, to declare hymselfe thereby lorde not onely of the yearth, but of all elementes also. And of trueth the charitie of the ghospell hath iyes and can see [...] uen in the darke, neyther is there anye nyght where Iesus is presente, nor anye [Page xliiii] deadly tempeste whereas he is nygh, that maketh all thinges clere and caulme. But nowe when our Lord was cum nighe vnto the shyppe: the disciples were sodaynly aferde, and because they could not well see and perfectly di [...]cerne in the darke, they nowe suspect the thyng to be but as it were a vision in the nyght, a ghoste or suche lyke as the vulgar people beleue many to bee seen of theym that sayle by nyght.
Neuerthelesse, to put theym out of all feare with speakyng vnto theym in his owne propre voyce (whiche they knewe, and were well accustomed therewith) Iesus sayd vnto them: it is I, bee not afraied, signyfiyng thereby that such as haue the assistence of our Lorde Iesus, oughte not to bee afrayed of worldly trouble, bee it neuer so great and necse. All they truelye whiche in simplicitie and plainnes of heart do constātly and faythfullye depende vpon hym, hath hym presente euen to the worldes ende. Now the disciples being boldened at the voyce of theyr maister, were desirous to take hym into the shyppe: for euen they verily were sumwhat afrayed, whose truste and hope yet was bothe weake and vnconstant. But to thintent that our Lord Iesus myght declare to his disciples the whole thing yt was doen, to be wrought by his diuine power, and that the storme was not swaged and ceassed by casualtye, the shippe which incontinentelye before was tossed hyther and thyther [...] ferre of from the shore, did sodainly ariue to the lande, whereunto they entended to goe. The disciples (whose faythe was to be framed and confirmed by all the wayes that could be possible) by these proues and tokens dydde more diligentelye imprinte in theyr myndes this myracle.
And in dede the people were not altogether ignoraunt of this straunge thing and myracle, for the nexte daie after these thynges were dooen when the multitude whiche remayned styll on the other syde of the water, sawe that none other shyppe was there, saue that one wherein the disciples went ouer, whom when they sawe shootyng on the shore, they were well assured that Iesus wente not with his disciples into the shippe, but that they went awaye alone: The people (I saye) meruailed to what place he hadde secretelye withdrawen hymself, for so muche as not withstandyng the multitude whom he had fed the day before dyd muche desire and long for hym, yet in the mornyng dydde he no where appeare: But yet supposyng that he woulde not be very long absente from his disciples, whiche were alreadye gon ouer, euen these folkes also were determynyng to rowe ouer the water to proue yf they could fynd hym on the other side. And there was presente at the same tyme certayne shyppes which had cum, not from Capernaum, but from Tyberias, a c [...]tie also standyng by the sea syde, [...]igh vnto the place where they had been fedde, and eaten their fil with .v. barly loaues, wherewith beyng satisfied they gaue thankes to god whiche had sente to his people suche a prophete. Therefore when these shyps were in a readinesse to carrye ouer the people, and Iesus that was muche soughte for, coulde no where bee founde, the people tooke shippyng there to [...]eke Iesus, because he had [Page] there a restyng place, and because they also knewe that the Apostles were sailed ouer thyther.
When they had founde Iesus here, and sawe that he had passed ouer the lake, and knowyng righte well that there was no shippe to conueigh him ouer, muche meruailyng by what meanes he coulde passe ouer the water, asked of him, saiyng: Maister when cameste thou hyther? desiring to gather by the very time howe he hadde passed ouer: For they supposed euen this thing also to bee doen by myracle, lyke as he had the day past fedde a vey great multitude. But the feruencie whiche they had the daye before, whereby the other daye they went about to force him to a kingdome euen agaynste his will, was now well cooled. And leste Iesus should seme to auaunte his owne power, he maketh no aunswere to these thynges: to the intente they shoulde be mo [...]e crediblye enfourmed of the myracle by his disciples, and also by euidente [...] thereof. But Iesus dyd sore rebuke and earnestely reproue the affeccion of the multitude (as not onely vnconstaunte, but also rude and grosse, and farre vnmete for the doctryne of the ghospell,) because that albeit they hadde seene greatter myracles whiche dyd more proue his diuyne power, yet neuerthelesse one plenteous diner dyd more stirre them, then the desire of eternal saluacion. And they sette more by bodily susteinaunce (wherewith that thyng is now and then and but for a time releued, whiche within a whyle after shall perishe) then they dydde hungre after that meate, without whiche the soule do the euerlastingly perishe.
Finally, he didde correcte their grosse iudgemente of him: whereby they thought he did woorke his miracles, to the intente to deserue therewith, at the rashe peoples hand, a worldly kyngdome: whereas Christe in veraye deede (accordyng as the tyme required) didde shewe sum prou [...]e of his diuine power by certaine miracles, for none other cause surelye but that throughe sensyble and bodilye thinges, he myghte cause more credit to bee geuen vnto his doctrine: whiche promysed those thynges that cannot bee perceiued with bodilye senses. And by this waie also to bring vp those (that were yet rude and weake) by certaine degrees, to the capacitie of more hye thynges: Like as a trustie Maister would wishe, that (if it coulde be) his scholer shoulde foorthwith take and vnderstande his whole science, yet for a time he fourmeth and fashioneth the rude and vnframed wytte wyth certayne pryncyples, vntyll he haue broughte hym vp to the perfecte knowlege of his facultie, so that he shal after neede none of those introduccions. And though the teacher dooe not teache the veraye letters and his fyrste rules without werines, yet he doth beare that tediousnesse and weare it awaye with the hope of profityng his scholer, labouryng all the wayes he can, to get him soone out of those course principles. Therefore Iesus to declare here also his godhead, in that he knewe theyr thoughtes, when he sawe the people hadde nowe agayne recourse vnto hym, for the desire of suche myracles whiche shoulde rather fyll the bellye then instructe the mynde: he tooke occasion of the meate that he hadde once geuen them, to teache theym [Page xlv] what foode they ought to haue moste desired. The effecte of his saiyng was this. Uerely this thing is true (saieth he) whiche I wyll tell you: ye calle me maister, not because ye bee muche desirous of my doctryne whiche is all spirituall, but because ye seeke for worldelye pleasures and small commodities, whiche are more estemed of you then thynges whiche dooe farre excelle them. And at this presente ye dooe seeke me with great affeccion, and yet ( [...]wisse) not so muche for to see myracles, whiche ought in dede to allure you to mynde celestiall thynges, but yesterdayes there dooeth more prouoke you, then that ye bee enamoured of goddely power. And ye coumpte it a great matter if a manne fede your bodye without your charge. It is but a small matter to feede this bodie, that otherwyse muste needes decaye and bee destroied: neyther shal they that bee desirous of the doctrine of the ghospell, lacke meate. Therfore turne all youre care to gette that foode, whiche where it is taken, dooeth not perishe by disgestion, nor dooeth prolong lyfe of the bodye for a shorte tyme, as the common materiall susteinaunce dooeth, and yet within a while hungre cummeth againe▪ But gette suche foode (I saye) as tarrieth styll in man, noryshing the soule with spirituall foode:Labour not for ye meate which perisheth and geueth eternall lyfe thereunto. The sonne of man wil geue you this excellent bread, if he perceiue that you doe long and hungre for it. For certainly God willyng to geue eternall lyfe to mankynde, dydde speciallye appoynt this sonne of manne, geuyng vnto hym power, and with myracles bringing him to greate estimacion, that he shoulde geue spirituall foode to all that desyre eternall life. And also for this purpose he gaue vnto thesame, power and auctoritie and with myracles brought hym to great estimacion. For Iesus came not into the worlde to get vnto himselfe worldelye honour, or to make menne blessed with worldly commodities, but he came rather aboute this buisinesse, that is to were, to lift vp men from vyle filthy cares, to care and studye for heauenly thynges.
When as the rude and ignoraunt people (minding altogether their belly) vnderstoode not these thynges, no nor once considered theim, they aunswered Iesus on this wise. For so muche as thou councelleste vs to woorke a certaine meate, that shoulde still remayne in vs, and bring with it euerlastyng life, what shall we doe therefore, that we maie woorke those thynges which are mete for God, and that we maie deserue eternall lyfe, for whiche causes you saye that you were sent into the worlde? Iesus beeyng nothyng offended with this so grosse an aunswere, procedeth by li [...]le and litle to call them from their fondnesse to more perfite thynges. If ye aske (saieth he) what is the woorke whereby ye maie deserue to haue God, whiche is a spirite and is pleased with spirituall thynges,This is the worke of God that ye beleue. ye shall vnderstande, that it is no sacrifisyng of beastes, no keepyng of the Sabboth daye, no outwarde washynges, no choyse of meates, no relygion of garmentes, nor other thynges whiche dooeth consiste in corporall ceremonies: but this is the woorke whiche God requireth of you, to beleue his sonne whome he hath sent, and by whome he speaketh vnto you: leste he shoulde [Page] seme to graunt euerlasting life to you that be vnthankeful persones, or rather vnworthy suche a benefite. The people whiche chalenged a wondrefull religion throughe the obseruyng of Moses lawe, made nowe aunswere vnto these thynges, not onely grosly, but also vnkyndelye and wickedlye, and saye. If you take vpon you a speciall auctoritie aboue our elders, whose auctoritie we haue hitherto folowed,what signe shewest y• then? shewe sum profe and lesson of thine auctoritie geuen ther of God: that vpon syght therof we maye beleue not thy woordes but thy deedes. For it is no reason that without sum woonderous signe we should beleue the, whiche in wordes takest arrogantly vpon the this auctoritie. Neyther woulde we rashelye haue geuen credence vnto our forefathers, but that throughe a token whiche came from Heauen, they dydde certifye vs of theyr goddelye authoritie. Our auncetours dydde eate Manna in the wildernesse vnder Moses that was theyr guyde. This was of truethe the breade of God, an heauenly foode whiche dydde not putrifie, as it is writen in the Psalme: he gaue them celestiall breade to eate. Therefore by reason of this woondrefull thyng, the people then beyng moued, obeyed Moses. And in case thou canste doe the lyke or els summe greatter thyng, we wyll also beleue the. Nor yet dyd this so grosse, so vnkynde, so wicked an aunswer of the people, make the gentlenes of Iesus weary, from alluryng them to the knowledge of spirituall thynges. For fyrste of all they require sum straunge token, as thoughe they had neuer seene anye myracle before: neyther be they contente with euerye kynde of myracle, but as men that woulde gooe before hym in all thynges, they prescribe hym what kynde of myracle they would haue hym doe: and to conclude, amongest so many wonderful doinges that are red to be doen vnto the old auncient Iewes, they picke out that chiefly which apperteineth to fedyng: so muche care had they of theyr bellie.
Therfore Iesus as it wer dissembleyng the ignoraunce of the people, thus little by litle bringeth theim to the perceiuyng of spirituall thinges, saiyng: If Moses auctoritie bee therefore weightie and regarded among you, because he gaue you Manna from heauen, and ye honour it as heauenlye foode because it came doun from heauen: God is moste then to be thanked herein, from whome Manna dyd flow, and to whom the glorie and praise of al myracles is due. For neyther Moses could do this thyng of himself (who was nothyng els but gods ministre) neyther was that bread very heauēly breade in deede, although Dauid that wrote the Psalmes cal it bread of heauē: for it came not from very heauē, but it rained doune out of the ayer, lyke as byrdes liuyng in the ayer are called byrdes of heauen: and truely this Manna was but onely a figure of the heauenlye bread. And euen as god gaue corporall breade to a carnall people by Moses, that serued him in the world: so now my father by his heauenly sonne geueth vnto you, as to a spiritual people, that bread whiche vndoubtedly came from heauen: and doeth not onely fill and saciate the bodyes for a time, but geueth immortalitie of soule to them that will receiue it. That was but materiall breade, and gaue lyfe onely to the bodye for a tyme, and how [...] great a benefite so euer it was, yet did it profit but the people of one nacion alone: but the bread that I speake of, is neyther corporall, neyther dyd it distyll out of the ayer, but did procede euen from very god hymselfe, and is of suche efficacie, that [Page xlvi] it geueth lyfe, not to bodyes but to soules, and not to one sorte of people alone, but to ye whole world: As touchyng the autour thereof (in case ye passe muche therupon) well, in stede of Moses in whome ye muche glorye, ye haue God the very auctour of this gyfte: and for the seruaunte of god, ye haue goddes owne sonne. And yf ye regarde the gift, there is as great diuersitie betwene these, as is betwene the bodye and the soule, and as is betwene this life which shal shortly [...]ease, and euerlastyng lyfe in heauen.
Whan the Iewes had heard all these thynges, yet wer not they for all that lifte vp to the loue of celestiall thynges: but styll dreamyng vpon matte [...]s touchyng the belly, sayde vnto Iesus: Syr geue vs alwaye this breade. They loued the sacietie of meate better then healthe, and soughte rather for a plentifull geuer of meate and drynke, then for a sauiour. Therefore, to take from thē their dreame of corporall foode, Iesus expresseth more plainelye vnto theym, that he did not speake of bread that is chewed with teeth, and whiche beeyng conueied throughe the throte into the stomake, swageth bodilye hungre for a season, but of heauenly bread, whiche is the woord, of God. Therefore he saith: I am that bread the very geuer of eternall life. He that hungrely lusteth after this breade, and will cumme to me, and suffre it to haue passage into the bowelles of the soule by fayth, shall not feele any grief of hungre, that shall cum to hym after he bee once fullye satisfied,I am the bread of life but it shall tarrye stil and abide in hym that hath receyued it, vnto eternall lyfe. And my woorde hath in it a fountaine of spirituall water: whereof the soule drynketh by fayth, and not the bodye: therfore he that beleueth in me, shall not onely be without hungre, but also without thirst eternally. This bread is not receiued by gapyng of the mouthe, but through beliefe of the soule. And therfore I haue spoken these thynges vnto you, to let you knowe, that thoroughe your owne faulte ye shall perishe, in case ye dooe persiste and continue in your infidelitie. My father denieth this breade to no man, and to you of all men it hath been fyrste offered, notwithstandyng ye care more for the bread that shal vtterly cum to naught▪ Ye haue sene me do greatter thynges then yf I should feede you with Manna: and I promyse vnto you and thinges of greatter felicitie, and for al this ye beleue me not.
And albeit ye do through vnbeliefe loeth this breade, yet for all that my father hath not sent it into this worlde without cause. There shall bee sum folke to whom this breade shall bryng euerlastyng lyfe, althoughe the whole nacion of the Iewes shall reiecte gods sonne: and therefore be euen wicked towardes god because they do contemne the said sonne, whome the father hathe sent to saue the whole worlde. For my father is God not onely of the Iewes, but also of al Gentyles. I haue nothyng in dede of myselfe, but yet whatsoeuer [Page] my father hath geuen to me (what kynde of people so euer it bee of) thesame shall cum to me by fayth, although it hath nothyng to dooe at all wyth Moses law. And whosoeuer wyll cumme to me, hym will I not reiecte, yea and woulde to God all folke woulde cum vnto me. For my fathers will is (as muche as lyeth in hym) that all men shoulde bee saued by fayth. And for as muche as his wyll and myne is all one, for this ende therfore I descended from heauen: not to doe what I wyll, as it were disagreyng with my father, but to dooe my fathers wyl whiche sente me: from whose wyll myne cannot dissente. And truely my fathers wyll that sente me is this,For I am cum downe from heauē that what thyng so euer he hath through faith geuen vnto me, no deale thereof dooe pe [...]ishe, I beeyng the preseruer of thesame, leste the worlde shoulde violently drawe vnto death that thyng whiche my father hath ordeined to liue.
Furthermore, although the bodye do dye by the course of mans nature, yet do [...]eth the soule, whiche is the better parte of man, remain still aliue. And to thintente also that the whole man shoulde like throughe me, my father wyl [...]eth thys thyng too,This is the wil of him that sēt me, that in the last day I shal restore the dead body also to lyfe. For this is my fathers wyll that sente me, euen by his soonne to geue [...] ternall lyfe vnto all men: and that not through Moses lawe, but by faythe of the ghospell. The father dooeth nothyng but by his sonne. And therfore he that dooeth not acknowlage the soonne, dooeth not acknowlage the father: and whoso resisteth the sonne, he also resisteth the father. The father is inuisible, but yet he is seen in his sonne. Therfore whoso seeth the sonne, acknoweledgeth hym, and beleueth his woordes, the saide soonne will not suffre hym to perishe, but althoughe he bee deade in bodye, he wyll rayse hym agayne in the laste daye, accordyng to his fathers wylle, that he so maye liue wholly, both in bodie and soule, in the presence of the soonne whome he gaue credite vnto. The father hath geuen this power vnto the soonne, that he maye restore euen the dead vnto life.
When Iesus had spoken these thinges, the people whiche hytherto thorough hope of meate, coulde metely wel away with his communicacion, now seyng that they sawe their hope of bodilye sustenaunce was taken awaye, they fell to quarellyng with hym, to maligne against him. And also whome they (beeing sufficed with eatyng) woulde haue made king, him doe they no we contemne as a vyle persone▪ and laie arrogancie to his charge, not openlye as yet, but murmuring emong theimselues, chieflye at that saiyng whiche of all others they oughte to embrace, that is to we [...]e: I am the liuelye breade whiche descended from heauen. They moste coueted and gaped for bodilye foode, and with this saiyng, they thoughte theimselues deluded and mocked, where as in dede a thyng farre more excellent was offred them then they loked for.
Certes the infirmitie of his man [...]ed offended theim, whiche they onely loo [...] vpon with bodily iyes, when as they myght bothe of his dooynges and sayinges haue seene the power of god in hym, yf they had had iyes of faythe. Is [Page xlvii] not this man (saye they) Ioseph the carpenters sonne, whose father and mother we knowe well enough by sight: and to be but poore folkes and of a very meane estate? Furthermore how can he for shame say, that he came doun out of heauen, when as but of late time he was borne here in earth emongest vs, a very man of men as we bee? Or what meaneth he by tellyng vs of an other father? And whyles they wer talkyng secretly one to an other of these thynges, Iesus (declaring forthwith that mēs very thoughtes wer not hid frō his knowlage) did make more plain, and also confirme that which he had spokē before, saiyng: there is no cause why ye shoulde murmure among your selfes at these thynges, which I haue spoken vnto you. Your infidelitie is the cause why my woordes sticke not in your myndes. Ye se and se not, you heare and heare not, and whyles ye be present yet are ye absent. Of trueth whosoeuer cūmeth to me, shal obteine eternall life, but by fayth muste men cum to me. And faithe cummeth not at all auentures, but it is hadde by the inspiracion of god the father: who like as he draweth vnto him mens myndes by his sonne, so by breathyng in fayth secretly into mens soules, he draweth them to his sonne in suche wyse, that through the operacion of both ioyntly together, men cum to them both. The father doth not geue this so great a gift, but to them that be willing, and desirouse to haue it. And truely whoso doeth with a redy will and godly diligence deserue to bee drawen of my father, he shall obteine euerlastyng life by me. For I (as I tolde you) shall call to lyfe again euen him that is dead, when ye day shall cum, wherin the felicitie of the godly and the destruccion of the wicked shalbe finished and fully concluded. He that beleueth me receiueth an excellent greate thyng, but he ought to thanke the father for it, without whom no mā can beleue, and yet for al that they that in the meane season doe not beleue, can not excuse theyr faute by saying that they were not drawen: For the father (so muche as lieth in hym) coueteth to drawe all men. He that is not drawen is in faute himselfe, because he wythdraweth hymselfe from him that els would drawe hym.
Thynges of thys worlde are learned by mannes endeuour and studye. This celestiall philosophye is not vnderstande; vnles the secrete inspiracion of the father make mannes hatte apte to bee taught. Undoubtedlye thys is that whiche the prophetes long ago dyd saye shoulde be, thus Propheciyng before hād:And they shall bee al taughte of God. And they shall be al taught of god. But the lustes of this world maketh many one vntowardes to be taughte: whiche worldelye desyres whyles they euen droune men in these earthlye thynges, they suffre theym not to lifte vp theyr myndes to heauenlye thynges. The gyfte is goddes, but the endeuour is yours. I man heareth my wordes with bodily eares in vayne, excepte he heare before the secrete voyce of the father, whiche must inspire the mynde with an insensyble grace of faythe. Therefore whosoeuer fashyon theymselfes to bee apte to receiue this inspiracion, the father dooeth thus drawe theym. And he onely that is so drawen, cummeth finally to me. For god is a spirite, and is neyther hearde nor seen, but to them that bee spirituall. And so to haue seene and haue hearde hym, is saluacion. Many shall see and heare the sonne to theyr peryl and daunger, notwithstandyng that ye do glorye in that god was seene [Page] and heard to Moses and to the prophetes. There was neuer mortall manne that sawe and hard god, as he is in his own nature and substaunce, that thing is geuen to the sonne of god alone, whiche onely came from God, with whom he was euermore before he came into this worlde. Therfore put clearely out of your myndes the vyle cares of this corporall lyfe, labouryng al that ye can, that through earnest desyre of thynges that be spiritually good, ye may attaine life euerlastyng. I would ye should forget that bread wherewith the bodie is satisfyed, and be ye desirous of that heauenly bread, whiche geueth eternall lyfe. This bread is receiued by fayth, and fayth is to be obteyned of god the father: be ye well assured thereof, that whosoeuer hath affiaunce in me, thesame hathe already eternall lyfe for so muche as he hath the fountaine of immortalitie.
I am that very bread whiche geueth not a bodily and a transitorye life, but the lyfe of the soule, and eternall lyfe. Althoughe ye haue me presente, yet neuerthelesse ye desyre Manna, as a woondrefull thyng. And albeit Manna (whiche youre auncestours didde eate and feede vpon for a certaine tyme in the wildernesse) didde cum from heauen (as you suppose) yet it dyd theim no ferther pleasure then wheaten or barlye breade woulde haue dooen. It putte awaye for a whyle the hunger of the bodye, whiche shortelye after woulde returne agayne, and require more meate: but it coulde not geue them immortalitie. For though your forefathers were neuer so happye, yet dyd as manye of them dye as dyd feede of that Manna. This breade (whiche I speake of) descended out of heauen in veraye deede,I am the liuing bread. and it hath receiued of god celestiall strengthe to make hym that eateth of it, to liue in bodye and soule euerlastynglye, and neuer to bee subiecte vnto deathe. Ye neede not therefore aske importunately any Manna from heauen, when as ye haue very heauenly breade presente and ready prepared for you, whiche geueth eternall lyfe, in case ye wyll receiue it by fayth. For I my selfe am that bread, the graūter of immortall lyfe, who alone came down from heauen, whome you (beeyng offended with the infirmitie of this bodye) take and thynke to be nothyng els but the sonne of Ioseph and Marye.
Truely I am the very woorde of god the father, whiche whoso beleueth shall haue immortall lyfe. If any man wyll conueye and digeste this heauenlye bread into the inwarde partes of the soule, he shal bee quickened and growe into eternall lyfe. And yf you beyng but carnall do not yet vnderstande spirituall thynges, I wyll shew you a more a plain and grosser matter, and a thyng that is more apperteinyng vnto the fleshe. Euen thys fleshe whiche you see and loke vpon, and whiche I shall bestowe and geue vnto deathe for to redeme the lyfe of the whole worlde, is the liuyng breade. Beleue, eate it, and lyue. By thys sayyng our Lord Iesus did sumwhat (after an obscure sorte) open vnto them the misterie of his godhed, whereby he was alwaye with God the father, and of his death also: by the whiche he should deliuer and sauethe worlde from the tyrannye of deathe. Finallye he did insinuate herein vnto them, the priuitie of hys mysticall bodye: whereof he that is not a membre and by fayth annexed therevnto, [Page xlviii] and so styll cleaue and sticke fast vnto it as the branche dooeth cleaue vnto the vyne, he shall not haue life in hym. And Iesus knewe well enough that at that tyme the Iewes dyd not vnderstande his saiynges, but yet for all that he was assured that in tyme to cum it should cum to passe, howe that these sedes (and as ye would say norishmentes of misteryes) beeyng shutte and closed vp within the myndes of good men, should growe vp and bryng forth plenteouse fruite.
Therfore whē as these thynges semed to them very incōuenient and to folish to be spokeokē, & durst not talke homely & familiarly with ȳe lord himself, there arose a great discorde in opinions amōg them, diuerse of them diuersly interpretyng the thyng yt was spoken. For euen as Nicodemus vnderstode not Iesus when he spake of a newe heauenlye birth, nor the woman of Samaria knewe what Iesus ment in his darke speakyng of the water that should flowe into euerlastyng life: so this rude & grosse people cōtēded how it could be brought to passe, that a mā should geue hys flesh to be eaten of other: and that in suche sorte as it should suffyse al men to perpetual lyfe. For he dyd bid, & inuited all mē to eate heauenly bread, & sayd moreouer that his flesh was bread. How shall we (say they) eate the flesh of a liuyng māne? And again, Iesus beeyng not ignoraunte about what matter they contended, dyd not declare vnto them by what way & meanes that flesh might be eaten in steade of breade, but here now confirmeth ye thyng to be nedeful, & a very necessarie thyng, which they iudged but a vayne thing and a plaine absurditie, and that it could not be doen. Take this for a veray suertye (saieth he) excepte ye receiue me whole, that is to saye, vnlesse ye eate the flesh of the sonne of man in steade of breade, and in the place of wyne drinke his bloud, ye shall not haue life in you. On the contrarye syde, whosoeuer eateth my flesh and drinketh my bloud, hath by eating and drinking therof eternal life. Neyther shall the soule alone liue blessed & most happy by reason of this meat & drinke, but also after the resurreccion of the bodye, the whole man bothe bodye and soule shall haue with me the fruicion of euerlastyng lyfe.Excepte ye eat ye flesh of the sonne of manne. For like as mans naturall meate beeyng conueyed downe into the stomake, and after it bee digested is conueyed thence throughout all the membres of the bodye, & so turnethe into the substaunce of the bodye, so that then the meate and the man that eateth it, is al one: in lyke maner on the othersyde, he that hath eaten me, shal be spirituallye transformed and turned into me. Furthermore, forsomuche as I am the chefe auctour of the resurreccion I wyl not suffre my membres to bee disseueted and pulled awaye from me: but whosoeuer is surelye ioyned to me by thys meate and drinke, I shall rayse hym vp agayne in the last day: that because the whole man hauyng bothe bodye and soule beleued me, the whole man no we also maye liue with me euerlastynglye. Bodelye meate woorketh not this effecte, neyther yet Manna wherein ye reioyce, but the eatyng of my bodye, and the drinkyng of my bloude, bringeth this thyng to passe. And therefore my flesh is truelye meate, whyche geueth immortalitie, and my bloude is truely drynke, [Page] which doeth procure eternal life, not only to ye body, but to ye whole man both bodye and soule. And as the lyfe of the bodye whiche is nourished with dayly sustenaunce, lest it shoulde perishe before the tyme, is common to all the membres of the body, by reason of the indiuisible felowshippe that all the partes of the bodye hathe togetherwardes, in so muche that though the membres of the bodye be diuerse and sundrye, yet there is but one bodye, because that one soule geueth lyfe to euerye parte of the bodye: so he that eateth my fleshe, and drynketh my bloude, is in suche sorte coupled and ioyned to me, that neither can I be seperate from hym, nor he from me. For I am in hym by my spirite, by whō I wyll geue lyfe to hym. And he is in me as a membre in the bodye, and as the braunche is in the vyne, by suche a participacion as cannot bee dissolued.
The father that sent me is the principall fountaine of al life. Whosoeuer is ioyned to hym, is made partaker of life. And therefore as the father is in me, & geueth me life, and also power to geue life vnto other: euen likewyse to him that eateth me (and is so annexed to me, by reason of that misticall eatyng, and drinkyng, that he is made one with with me) doe I geue lyfe, not to endure for a shorte tyme, but eternall life. What thyng soeuer is of earthly nature, thesame dooeth continue but for a time, and is of small efficacie. Manna whiche stylled downe from heauen for you, then beyng vnder Moses tuicion and conductyng, because it was foode pertainyng to the bodye, it coulde not geue eternall lyfe to your elders: for whereas all men did eat therof, they neuertheles dyed, neyther did any one of so great a numbre remain vndead: yea more part of thē died also in soule, because they prouoked god manye waies, to wrath. But certes this bread, that vndoubtedly came downe from heauen, hath a celestiall vertue in it and geueth eternall lyfe to the eater thereof. The Lorde Iesus did instruct the ignorant and grosse multitude with such wordes:This is the bread whiche came down from heauen. &c. very desirous to stirre them vp from the loue of vysible and corporal thynges, to the loue and desire of heauenly and eternall thynges. And he spake these woordes in the Sinagogue amōgest a great assembly of people exercising the office of a teacher. Howebeit the grosse people was so farre of from the capacitye of these heauenlye mystiries, that a great sorte of his disciples also beyng offēded herewith, wer about to fall from theyr maister, murmuryng amongest themselfes and whisperyng this saiyng: This is an harde cruell saiyng (saye they) concernyng the eatyng of a lyuyng mannes fleshe, and drinkyng his bloude: whose eares can abyde to heare such doctryne?
Iesus, vnderstandyng what they murmured at secretly among themselfes, labored [Page xlix] to remedie the thing that they were offēded with, geuing knowledge beforehand vnto them that they shoulde see greater thinges with their iyes then that they heard hym at this tyme speake of hymselfe. And he shewed them that the wordes whiche he had spoken as touchyng the eatyng of his fleshe, and to drinke his blood, was no incōueniēt thing, nor to be abhorred, but a right pleasaunt, graciouse and fruitfull saying: in case it were taken and vnderstande not after their course and grosse intelligence, but after a spirituall sence. Nowe therfore being turned towardes his disciples, whom it had behoued to haue further consydered, and to haue been wyser then the base sorte of people, by reason of the acquaintance and familiaritie whiche they had with Iesus, and also for the myracles which they had seen hym worke: Iesus (I say) loking vpon his disciples, rebuked theyr dulnes in this wyse, saying: Doeth it offend your eares to heare me saye that I am the breade which came out of heauen, to geue lyfe to the worlde? whether is it a greater difficultie (after the grosse vnderstandyng of mannes wit) to haue descended from heauen, or to ascend vp into heauen? What then, yf hereafter ye do see the sonne of man, whom ye nowe see to haue the natural body of a man, ascende into heauen, where he was before he came downe thence, and before he had this mortal bodye? This is doen and graunted by reason of your senses: not that ye shoulde bee alwaye carnall and vnderstand all thinges fleshly, but that ye shoulde leaue the fleshe, and go forwarde to the spirite. The spirit descended from heauen, and was incarnate the fleshe beeyng now made spirituall, shalbe carryed awaye vp into heauen, leste ye should all waye loue the fleshe, and be carnall, but yet beeing first instructed by the flesh, ye ought to profit and go forward toward heauenly thinges. For the flesh alone & of himselfe, profiteth nothing, it is the spirite that geueth life. For what is bodily substance of men, if the spirit lacke? euen so my woord carnally vnderstand,What and yf ye shall see the sōne of man &c. shall not geue life vnles ye take it as an heauenly thing, and vnderstād it spiritually. By my fleshe and blood, I meane my doctrine, and so I tearme it, whiche doctrine yf ye do by true faith receiue it desyrously; and effectuously, and than conueigh it into the bowels of your minde, and retaine it there, it will quicken and make your mindes liuely, and cause you and me to be al one: so that ye shal through my spirite, liue euerlastingly: like as the membres of one bodye lyueth by one common spirite, so long as they do adhere and cleaue fast together. And I shall leaue vnto you my fleshe and blood as a hid secret mystery, and mistical token of this copulacion and felowship: which selfe thing although ye do receiue it, yet will it not profit you vnles ye receyue it spiritually. Therfore do not repugne and refuse my saying (though being still carnal ye do not rightly vnderstande it, nor take it as it ought to be taken) but rather labour for the true vnderstanding therof. For the woordes which I haue spoken vnto you, are not carnall (as you interpretate them) but be spirite, and lyfe: and whye: Uerely because they beeing spiritually vnderstand, do conferre and geue lyfe to the soule. He that receiueth these woordes rightly and truely, eateth my fleshe, and drinketh my blood: & being coupled to me, gayneth thereby euerlasting lyfe. But he that willingly refuseth them continueth in death, thorough the synnes of his former lyfe, and doubleth his owne damnacion of eternall death, by reason of infidelitie. And all they refuse this bread when it is offered them, which beleue not my woordes. And I knowe that these thinges are spoken al in vaine to sum folkes: being right wel assured that there be sum [Page] among you which dooeth not credite my woordes, and therefore reiectyng life when it is offered them, they be cause of their owne vtter destruccion.
And for that cause our Lorde Iesus spake these thynges, who was ignorant in nothyng, yet he knewe well ynough or euer he spake these woordes, whiche of his disciples woulde geue faith vnto hym. And moreouer he coulde tell this also: that euen amongest the twelue Apostles, (whom he so surnamed for honour sake) and whome hee dyd also choose specially to bee aboute hymselfe, as most sure frendes: He knewe (I say) that there should be one of theim whiche woulde betraye hym to the Iewes, that shoulde put hym to death. Therefore, to note them, whiche though they dyd heare all one woorde and saying with the reste, and though also one of the twelue should eate of thesame bread and drinke of the same cup, which his felowes shoulde eate and drinke of, yet shoulde not they obtaine lyfe thereby, because they tooke and receiued that heauenlye bread not spirituallye, but carnally, Iesus added more, and sayde: for this cause I tolde you a litle before, that no man coulde cum vnto me, excepte it were geuen him so to do from heauen of my father. To haue heard this my voyce, is nothing: to haue seen and felte this body, is nothyng, except the father of heauen haue geuen withall, the iyes of fayth: with the whiche I am loked vpon to the beholders health, and vnles he shall geue therwith heauenly eares of the mynde, with the whiche I am heard fruitefully, and to the hearers commoditie.
These wordes of Iesus beyng full of the doctrine of saluacion, dyd not descende doune into theyr myndes, whose mindes were occupied with earthly desyres and couetousnesse: who also vnderstood no heauēly thinges, besides the grosse and carnall religion (as they vsed it) of Moses lawe. Therefore after that Iesus had this communicacion among them, the more parte not onely of the common people, but also of his owne disciples, fell awaye from theyr maister, and thereby are made wurse, whereby they myght haue been muche better, in case they had taken all thinges well, and receiued hym accordynglye, and they so muche forsooke hym, that they withdrewe themselfes from his cumpany, and from eating and drinking with hym, as men that by that facte woulde condemne his doctrine. But Iesus to shewe euen now the maner and way how that preachers of the ghospel should behaue themselfes: doeth neyther make to humble and vile suite to haue them tarie styll with hym leste he shoulde seme to dooe the thing that other are wounte to dooe: that is, to shew himselfe to stande in nede of their cumpany: Neyther doeth he speake to the reproche of theyr goyng awaye, leste therein he myght haue been thought to haue more sought his owne prayse and glory, then theyr saluacion: and yet he doeth not vtterly put them away from hym, because they myght (perchaunce) afterwarde haue been better aduised: but to declare that through their owne faute they were offended, and so without any occasion geuen thē, went awaye: and yt his saying shoulde not altogether lacke fruite, although that sum made [Page l] themselfes through infidelitie vnworthie any heauenly gifte. Iesus (I saye) vpon these skylles tourning him towardes the twelue Apostles, whom he had admitted and taken vnto hym, to be the speciall witnesses and bruters abrode, of all the thinges that he wroughte, did so get out of theim the open confession of theyr belefe, that he neyther retaineth these with flatterye, as thoughe he had gonne about his owne buisinesse rather then theyrs, neither did he to much feare theym with threatening and chiding, leste they shoulde seeme to folowe Iesus, rather compelled, then (with their owne consent) perswaded. For no man is to be compelled vnto the fayth of the ghospell. And Iesus had leauer men should openly forsake him, then to haue a disciple colourably aud fayuedly: And therfore whiles other were departing from him, Iesus saieth to the twelue: And will ye also goe away from me? ye maye tarye styl and ye lust, vnlesse ye thinke it more your commoditie to departe. Uerely I doe desyre that it might be euery mans lucke to haue this heauenly gyft by me: but it is neither to be geuen to theim that refuse it,Will ye also go away &c. for they dooe not deserue it, nor any manne can attaine to cum by it, excepte he be desirouse of it. And yet it is the gift of the father that any man doeth couet and earnestly desyre it. Here nowe doeth Simon Peter, a man alway of a plaine and ardent faith towardes Iesus (representyng in his person the whole churche) and in the name also of other, maketh aunswer cherefully, and with great courage saying: O Lorde, God forbyd that we should forsake the, for considering that we be muche desyrous of eternal saluacion,Thou hast the woordes of eternal life, &c. and also knowe right wel how bare and vnpleasaunt, how colde and vnprofitable those thinges are, which the Phariseis teache, and seing also that we haue hearde Iohn testifying of the, whither els and to what other man should we go from thee▪ for thou alone speakest the woordes which bring with them euerlasting lyfe. Thou that receyuest euery one (that will cum) shalt not driue vs from the, whom thou hast once admitted to thy seruice, neyther do we desyre to chaunge our lorde and maister, for we shoulde change for the wourse, what new maister soeuer we shall choose. For we not only trusting vpon thy woordes beleue thee, but also wee knowe by the very dedes that thou doest and haue certainlye foūde and tried out therby that thou arte verie Christe and the anointed sonne of God:We are sure that thou arte Christ. &c. of whom onlye all men ought to hope for eternall health and saluacion. But Iesus did neither shew himselfe muche to wounder at this stoute saying of Peter, wherby Peter did so hielye reporte of Christe, lest he should seme to take pleasure in mens praisyng of him, nor he did not vtterly refuse it, lest he shoulde so haue denied the truth: but exhortyng all men to perseuer in that faithfull confession, which Peter had made in all their names, he did sumwhat disclose that one of those fewe shoulde bee suche one as shoulde not only go from hym, as other disciples had doen, but should also couenaunt with his aduersaries, and betraye him euen to deathe. And his pleasure was to sygnifye that thing couertly, because he would not bewray Iudas: lest any man shoulde thinke that Iudas beyng with suche a rebuke prouoked, did worthely reuenge hymselfe vpon his maister, and Iesus minde was also to cause euery man with this saying to beware leste through theyr owne faulte, they fal into so wicked a dede. And he sayeth: what is the cause ye do meruaill that already sum of my disciples are gone awaye from me? haue not I chosen you as moste excellent, out from amongst all other? And yet one of so small a numbre and so specially chosen is a very diuell, [Page] and shal accuse and betraie him whose bodie he hath eathen, & whose bloud he hath dronkē carnally, but not spiritually: whom he hath hearde also preache, and seen doe miracles. Therfore do not shrinke from the thing that you haue begonne, as they haue doen, whom ye haue seen go awaye, but perseuer and waxe alwaye better and better, vntill ye maye wurthelye cum to be suche, as can spiritually eate the foode of my heauenly doctrine, and beyng thereby as it were conuerted into me, ye shall obtaine euerlasting lyfe.
The .vij. Chapter.
BUt after that our Lorde Iesus went about & was muche cōuersaūt in Galile, forsomuch as by reason of his wordes whiche did implie certayne heauenly thynges, and thynges of greater importaunce than mans reason coulde reache, and also through the miracles that he wrought, he gat him self muche enuie amōgst his own disciples, who had him in more contēpte, because he was knowen vnto thē by beyng in house among them: and verely the basenes of the house and parentes that he came of, made their hatred more bitter and vengeable againste hym. For he could not now lyue in Iewry with suretie of his lyfe, because ye Iewes had a good while sought wayes to kyll him, yet Iesus went not out of Iewrie for fear of death, or that he had not power to slyde awaye out of the middest of theyr wilie traines as ofte as he list: but shewing himselfe very man, he layed before his disciples as it were an image and portrature of thinges that shoulde folow, to whom it should chaunce, that through the maliciouse infidelitie of the Iewes, he should be cōpelled to go from them to the Gentiles. But the Iewes very feastful hye and solemne day, which is emong the Grekes called Scenopegia (in Englishe the feast of tabernacles) was at hande. And this feast had that name scenopegiam, to call to remembraunce the olde Patriarches, and their wayes: whiche led theyr lyfe in pauilions and tentes, many times remouyng from place to place, euen so at that tyme declaring by a figure what maner of lyfe theirs ought to be, which professe the doctrine of the gospel. And because a great mayn companye of folkes came now against this holy tyme & hye feast out of all Syria,His brethren therfore sayed vnto hym. and other countreis whiche border therupon thicke and threfold vnto Hierusalem, for the solemnitie of the temple, the holynes and religion wherof was had in reuerence euen among the heathen people, Iesus kynsfolkes all ignorant and subiect as yet to worldly desyres and affeccions, hauing affiaunce in the title of theyr kinred, more boldly than was mete, exhorte hym, as if he had ben desyrous of fame and glory, but yet they toke hym to be timorouse, and of lesse audacitie than behoued hym, and for that cause they moue him that if he thought himselfe well inough ayded and durst trust therto, that he would not lurke and hide himselfe amongst the aliens of Galile, but woulde [Page lj] woorke and perfourme at Hierusalem, in the full syght and euen in the middest of the people that was resorted thither, those thinges whiche he had so hiely spoken of hymselfe. The great day and solemne feast (saye they) is at hande: leaue Galile therfore, whereas thou hast to long tyme kept thy selfe close, and go into Iurie the most florishing part of the whole kingdom, & so bring thyselfe to Hierusalem the chiefe citie,There is no man that doeth any thyng in secrete. &c. and head place of all the Iewish nacion, thou maiest there get many disciples if they all once looke vpon thy doynges. No man that would be extemed, doeth those thinges priuely & in corners, wherby he maye get a name amongst men. If thou be cum from heauen in dede, and canst do so great thinges as thou sayest thou canst, do so that thou mayst be knowen to the world. But let no mā meruail at this carnal, presumptuouse, & very vngodly saying of the lorde Iesus kinsfolkes. For of trueth at that time, they that were his nye kinsmen (and therfore called his brethren) & knit to him by a straight familiaritie,For his brethrē beleued not in hym. did not beleue on him: of whō, sum for all that, being afterward of the numbre of his Apostles, did most constantely setfurth Christes glory in theyr preachinges.
Iesus therfore according to his singular modestie & gentilnes, did blame the boldnesse of his familiar frendes easely, and with greate softnesse, signifying that carnal kinred hath no inrresse in that he did concerning the saluacion of mankinde, but that all suche businesse (because it is heauenly) is to be moderate by thauctoritie of the father of heauen: he declared also that he neyther feared death, which he was ready willingly to suffer for the saluacion of mankind, nor that he desired the glorie of this world, the hatred wherof he did prouoke towardes himselfe by speaking trueth, & thīges cōtrary to mens worldly affeccions:My time is not yet cum &c. and in consideracion hereof, Iesus sayed: My tyme is not yet cum. Whan that shall exhorte me, then shall not nede your aduertisementes.
It dependeth of the father of heauens determinacion, & not of mans deuise how & whan it behoueth me to be knowen to the world. I that came at the fathers pleasure and arbitremente, haue my tyme. But your tyme (whiche beyng led with worldly affeccions, seketh for the glorye of this world & woulde haue me according to the iudgement of the worlde to glory) is alway ready.The worlde cannot hate you. Ye may safely go whither ye list, when as the world loueth you as men cōformable therunto. I do not seke glorye at the worldes hande with this affeccion & loue that ye hunte about for it, for I seke my fathers glory, and go about the saluacion of man. It is so vnlike & far of, that I should (by any kynde of f [...]attery) get glory and prayse in the world, that I do rather bring the hatred of the world vpō me by dissentinge from the lustes and carnall pleasures therof, & by testifying openly yt the woorkes of it are euel, not withstanding that the world selfe putteth forged godlynesse and false felicitie in such workes as be but carnall and worldly. The Iewes haue theyr feastfull dayes whiche now of late [Page] time God abhorreth. For they offre vnthankfull sacrifices and odiouse to God, seying in the meane tyme they haue their handes all bloudie, and in the self same daies which they would should be thought pure and holye, they go about the death of innocentes. There is one true feastfull daye which I must celebrate spiritually, wherewith the father is pleased and delited. That day is not yet cū, but when it shal cū I shal willingly go mete with it. You that are yet stil carnal and worldly wise, get you vp to this solēne feast. I intend not to go with you to this greate feast that is now me at hande,I will not go vp to this feast. &c for because my time is not yet fullye accomplished. With these woordes our lorde Iesus sent awaye from hym his natural kynsmen, being alwaye wont to set asyde the regarde and affeccion towardes theim, as often as the vusynes of the gospel was to be gone in hand withall, whiche matter because he woulde it shoulde be wholly ascribed to his fathers wil & arbitremēt, he would not suffre it to be polluted wt any worldly thing. Thus did he restraine & stint the autoritie of his mother at the mariage, and again he was euil apaied, and in maner thought scorne and disdayned that he should be called out by his mother & kynsfolkes from talking of the gospel, & after that he had made his abode a while with his nye frendes at Capernaū, he left them and set in hande to preache: furthermore hanging vpon the crosse he called his mother woman, as though he had knowen no mother in ye businesse. Yea and also beyng a child but of .xii. yeres old, he semed to disdayne that by theyr autoritie he shoulde be called from his fathers affaires. Now therfore they supposyng that for feare of the Iewes Iesus woulde not cum to the hye and solemne feast, wēt thither alone. And they going vp to Hierusalem, Iesus taried still in Galile: so tempering al his doinges and with moderacion duelye bestowing thē, that somtime he proued himself to be verye man, lest he shoulde not haue semed to be man, and sum other time he shewed great likelihood of his godlye power, lest men should beleue that he was but man only. But after that his brethren were departed and gon towardes the feast, then did he himself go after: so that the matter is plain, he did not so muche refrain going to ye solemne meting for feare of the Iewes, as he did to eschewe the coumpany of his kinsmen, whom being as yet carnall, he would not haue to be associate wt hym in the gospels cause, or to haue anye medlyng therwith. But he came to Hierusalem, not to auaunt himself, but as it were by stelth and priuely, & as a man would say, to cause them the more earnestlye to loke for his cūmyng: and when his time were, to cum abrode and declare himselfe to the brode worlde with more fruite. For he knewe the Phariseis mindes, how that they had been a great while about in their conuenticles and secrete counsels to fynde sum occasion vpon the holy daye to attache and apprehende him. Now therfore when he was of trueth cum to Hierusalem, but as yet he went not abrode into the common resorte and assemblie of people as he was wont to doe, the Iewes marked him and layed spyal for him whether he went to the keping of the holy day or no, and forasmuche as they desyred to se him, they enquired one of an other where he was. And euen nowe alredy many sundry tales went of him amonge the people, as if he had been absent, because all men had not one opinion nor were not lyke affected towardes Iesus. For of suretie manye of the homely sort of the people whiche had been present at his miracles workyng, & had heard him preache, who also had had experience of his gentlenes by being in his cumpany, said that Iesus was a good man, and one not mete to be euil [Page lij] entreated and cruelly hādled. Of the cōtrarye side, the Priestes and Phariseis, whom the prayse and renoume which was of Iesus had vexed a great while, denyed that he was a good man▪ who lyke a sedicious felowe did allure the people to hym and turne thē from hauing the Priestes, Scribes, & Phariseis in reuerēce. Uerely these sayinges were by secrete whisperinges sperpled abrode concernyng Iesus, whereas no man durst in ye meane while opēly make any good reporte of hym: Howbeit there was many whiche had a good opinion of hym:Howbeit no mā spake [...]penly of hym. &c. For they feared the head men of the Iewes, of whome they knewe Iesus to be muche hated, because he semed with his woordes and dedes to diminishe theyr auctoritie. Moreouer, as touchynge the kepinge of hym selfe out of the waye, he so did of very mekenes and modestie, lest he should be thought wittingly and willingly to haue prouoked the malice of the Phariseis, who soughte for nothinge els but matter and occasion to put him to deathe. That he did go abrode, was doen for theyr cause whō he knewe shoulde bee furthered to saluacion by his doctrine:For feare of the Iewes. whereas he was not ignoraunt yt the Phariseis & Scribes would growe more heady and fierce through that he should saye and doe for the saluacion of the worlde. For the Lorde beynge moste desirous of mans saluacion, coueted that yf it mighte be possible, his doctrine should worke saluacion in al men: but yet so muche was not to be geuen to the frowardnes of certaine, that the doctrine of the gospel was to be withdrawen and kept from the good simple people.
Therfore when as the highe an solemne feast was halfe doen, Iesus went openly in the syght of all men into the temple, and there taught the people not pharisaicall ordinaunces or ceremonies of the lawe, whiche should anon after cease, but the philosophy and wisdom of the ghospell. But when the Iewes could picke no quarell against his doctrine, yet they deuise and studie to brynge him out of credence & to diminishe his autoritie amōge the people, meruailinge how that he, being not learned and vnlettred (for in dede he was neuer brought vp in pharisaicall doctrine, in the reading and profession whereof they swelled for pride) should cū by those sayinges, whiche he alledged and brought out of holy scripture,How knoweth be the scripture? with great wisdom, & to muche purpose: in maner appeaching him as one that had a deuill to teache hym, or that he had cū by the knowledge of that learning (whiche he learned of no man) by sum other magical arte and deiuilishe witchecraft. The Iewes therfore in consyderaciō hereof, sayed: how doeth this felowe, a Carpēter himself, & a Carpenters sonne, read & vnderstād sciences, when as he neuer learned thē? Uerely Iesus, to shewe vs an exaūple of sobrietie and gentle behauiour, very courteously and with muche lenitie put awaye and confuted their so sinfull and wicked suspicion, declaring plainlye yt his doctrine came neyther of man nor deuill, but euen of God whom they also did wurship: & whose glorye and honor they ought of duetie to fauour, yf thei woulde be taken for true godly men, and as for himself, he told them plainly, that he did neyther chalenge to himselfe the doctrine which they woondred at, [Page] nor the honour and prayse which they did enuie: but that altogether came of the father of heauen, whose businesse he did. He told them furthermore that forasmuche as they had taken vpon them the perfite knowledge of the lawe which God gaue vnto thē, and did disdainfullie lothe other as vnlearned and very ideotes, it were indifferentlye doen that in case they had the very true knowledge of scripture, they shoulde embrace and acknowledge the doctrine whiche proceded from thesame, from whom the law came: vnlesse they would make men knowe, that enuie, hatred, desyre of their owne glory, loue of gain and lucre, and suche lyke inordinate and carnall desyres, whiche procedeth of a leude minde, had blinded their iudgement. For God is not (sayeth he) contrary to himselfe, that now he would teache by his sonne a contrary thing to that he gaue in his lawe. Therfore Iesus knowyng all their secretes, made this answer to their secrete murmuring, saying: My doctrine which ye wōder of whome I shoulde haue it, for so muche as I haue learned no letter of any man, is not mine: (for in dede I do bring you no newe learning of mā that differeth from the will of God and the minde of the lawe whiche was geuen you of God) but it is my fathers doctrine which hath sent me into the worlde: that the worlde being seduced with the sundry and manifolde doctrines of men, and blinded with wicked affeccions and naughty desyres, might by me knowe my fathers will: & when it is knowen folowe it, and so by folowyng of it, obtein eternall lyfe. For of trueth his will is this, that they that beleue his sonnes sayinges, by whom he teacheth you and speaketh vnto you, shoulde get thereby euerlasting health. And the cause why many do lesse minde and desyre that thing, is enuie, hatred, ambition, aduauntage, and other euill desyres and carnall lustes. But if any man would (setting asyde all malice) with a true meaning and a plain simple herte,If any man will be obedient vnto his will. obey my fathers wil, rather then his own lewde and vngraciouse affeccions, he will soone recognyse my doctrine not to be of man, or any newe and straunge inuencion of the deuill, but to becum frō God: nor that I do speake those thinges which I saye, of mannes reason and witte, but after my fathers minde whose ambassadour I am. Men that be more studiouse of their owne glorye than of Goddes, do preferre newe doctrine of their owne inuenciō before the doctrine of God,He that speaketh of himselfe seketh his owne praise to be made more of in ye worlde themselues. For they had rather be taken for authors of mans doctrine, the whole glorye wherof shoulde altogether continually redound to themselfes, then to bee publike preachers of Gods doctrine: and had leauer teache those thinges, which might get to themselfes prayse & aduauntage, then that which should bring glory and honour to God, or saluacion to their neyghbour. But he that seketh not his owne prayse, but his from whom he is sent, speaketh all thinges purely and vncorruptely, neyther is his doctrine in daunger of any errour, or fauty through the lustes of ambicion, of auarice, enuie or hatred.
I teache no other thing then that which God had taught you by his lawe, [Page liij] if a man vnderstand the meaning of the lawe, nor I do nothyng els but that the lawe prescribeth vnto me. The auctoritie of Moses is an halowed thing, and had in reuerence with you that despise me. And did not he take you a lawe whiche he receiued at Gods hande: Ye take vpon you the right vnderstanding and keping of the lawe, whereas none of you doeth truely obserue the law after the wil of God, who gaue you the lawe: yea rather vnder a coulour and pretence of the lawe, ye go about those thinges whiche he doeth moste deteste and punishe. Ye laye blasphemie vnto my charge because I doe more seke the glory of God then mans prayse. Ye obiect against me the breakyng of the Sabboth daye, who haue saued a man on the Sabboth day, when as the holy religion of the Sabboth doeth not stay you from deuisyng and labouring to destroye an innocent, and not only an innocent, but suche one as hath deserued good at your handes. Is this to magnifie Moses whom ye preferre before me? Is this to honour and reuerence God, whom ye with feyned religion wurshippe? Doeth not the law curse him that sheadeth innocentes bloud▪ Neither doeth it permitte any power or autoritie of putting to death but vpon malefactours, nor vpon them neyther, except they be lawfully conuicted and condēned. Why than do ye contrary to the lawe trauaill about my death, that being sent of God do preache his wil and pleasure to you according to the intent of the law: that do seke his glorye and not mine owne: that do not effectuously seke a kingdome or riches to myself, but that do frely offre saluacion to all men: that hurte no mā but do good to all men? This saying of Iesus did vexe and trouble the Phariseis mindes for two causes: first because they perceiued well that their craftie inuencions (though they were secretly doen) were not hid from his knowledge,The people aunswered and said, thou hast a deuill. whom they supposed mighte soone without difficultie haue been made awaye, yf the thing that they went about could haue been kepte secrete from him: Secondarily his woordes pinched their mindes, because he did appeale them of sinnefull transgression of the lawe, in the presence of the people, who would haue been thought moste true obseruers of the law. They laying snares for the innocēt bloud, feared not the knowledge of God, but they feared to haue their dedes knowen to the people. Therfore to face out the thyng by dissimulaciō, they let fare as if they thought the multitude did not knowe their wickednes, & so fell to open rebukes and checkes as is the maner of all wicked persons that are taken with the maner in a mischeuouse dede that cānot be excused. Thou hast (say they) the deuill, seyng thou makest the father of heauen very God himselfe,Who goeth about to kil thee? to be auctour of thy doctrine, to auaunt thy selfe thereby. God is true, and thou by the deuils instigacion art vntrue. Who goeth about to deuise thy death▪ The Lorde Iesus did not brawle with them again with any checking answere to their so furiouse blasphemie, lest he should haue made them more woode by putting to of furie to them, that were already cruel and fur [...]ouse: but geuing vs an ensaumple of mildenesse, full gentelly he telleth them the cause why he did the dede, for the whiche they quarelled with hym. And where as themselfes in very dede were breakers of the lawe in all thinges, yet did they accuse Iesus, as a transgressour of the lawe, because he had healed a man sycke of the Palsey on the Sabboth day.
I (saieth Iesus) did one certain dede on ye Sabboth daye, which was neyther euil, sinfull, nor yet vnhonest: but wherwith I gaue health to a man that was miserably diseased, which you your selues could not but allowe & commend, [Page] in case it had not been doen on the Sabboth day. But they do rather breake the Sabboth whiche goeth about that thing on the Sabboth, which is sinful and wicked, on what daye soeuer it bee doen. The religion of the Sabboth is not so great, but it ought to giue place to those thinges whiche are of more weight [...]nd greatter importaunce, and good and godly euery daye whensoeuer they be doen.
If Moses himselfe, whom ye highly esteme and attribute so much vnto, haue geuen you the same exaumple, and hath doen before me like wise as I haue doē: If also the very lawe do teache that worke maye be doen on the Sabboth day without breakyng the lawe of the Sabboth, eyther ye muste nedes absolue and cleare me: or els [...]n case ye condemne me, ye must also cōdemne Moses with me, and the lawe it selfe to, because whatsoeuer he gaue vnto you, was a lawe. Moses gaue circumcision vnto you, not that circumcision began euen very than whan Moses lawe began, for it was geuen of God to the Patriarches before the lawe was writen: & for that cause circumcision is a greatter matter in religion then the Sabboth daye, because it went before the lawe, and is as it wer, the head of the lawe. But the very same Moses whiche commaunded circumcision, commaunded the Sabboth daye. You do circumcise a man on the Sabboth daye, and ye thinke not that ye violate the Sabboth day therin: because of the dignitie of circūcision, wherunto ye thinke that ye religion of the Sabboth ought of right to geue place: like as the Deacons and Priestes doe also in the temple these thinges whiche be pertaining to Goddes seruice, and yet in so doyng they take not theymselfes to be breakers of the Sabboth daye, for somuche as they esteme the thyng that they doe, to be of more holynesse then that it should be omitted because of the Sabboth daye.
And ye on the Sabboth day circumcise a man.Consideryng therefore that ye doe circūcise a man on the Sabbothe daye, leste throughe not beynge circumcised he should not be one of you, neyther doe you wene that the Sabboth day is by that worke the wurse kept, I meruaill why than do you like disdainfull men make suche clamour, that by my worke the Sabboth daye is vnkept and broken, who haue healed not one parte alone of mā, but haue preserued and saued the whole manne altogether on the Sabboth daye? Although circumcision were before the lawe, and is after a sorte the very beginning & chiefe parte of the lawe▪ yet it is not perpetuall. For men were acceptable and dearly beloued of God before there was any circumcisiō, and the time shalbe, when God shall mislyke and refuse the ouerthwarte circū cision of the fleshe, beyng without the inward circumcision of the herte. But to geue health both of body and soule to a mans [...]ly wretched neighbour, as it is a greater acte and a more holy dede than to circumcise a man, so is it alwaye good: before the law, in the tyme of the law, and after the law, because it is of it owne selfe good.
Why than doe ye, in a cause not vnlyke, yea in a much better matter as touchyng my behalfe, wurship and haue Moses in reuerence, and accuse me as giltye of a greater crime? For I doe not now dispute whiche of vs twayne is greatter then the other. Take Moses still (as he is) for an excellent man, let it be so that I am euen as you suppose me to be, a mean and an abiect person, yet if ye loke well about you, and do consider the matter rightly, either ye ought to cōdemne vs bothe, or to assoyle vs bothe. And ye very lawe, of trueth, teacheth vs this, that in geuyng iudgement, ye should loke vpon the matter, and not [Page liiij] the persone: and he standeth accursed that through fauouring the riche, oppresseth the poore.
Therfore iudge not after the qualitie of the persone,Iudge no [...] after the vtter apperance. &c. but lette your iudgemēt be iuste and rightful according to the matter, if ye will truelye obserue Moses lawe. But after these thinges and many suche other were spoken by our Lord Iesus, so gentelly that they had been able to haue pacified neuer so cruell a minde, & when his sayinges also were so trewe that they could not be proued false and confuted of any man, were he neuer so shamelesse, the Phariseis (of truth) ceassed from speakyng, but neuerthelesse they persist and continue in theyr malice without any mitigacion of minde, because he durst in the presence of a multitude, in suche wise laye from himselfe the faulte of breakyng the Sabboth, that he burdened them with a muche greater crime.
The Phariseis pride was so great, that they would be thus farre priuileged, that an innocent being accused should rather geue ouer his true cause, then that theyr auctoritie shoulde any thing quayle amongest the people: and rather that Gods prayse and glorye shoulde be nothyng at all spoken vpon, than that any parte of their honour shoulde decaye. And yet euen this kynde of men founde many among the people whiche had rather serue this lewde ambicion of theirs, then to obey Gods will. For certain of Hierusalem sayed: Is not this he, whom the Scribes and Phariseis drift is to put to death: and whom men thought did hyde himselfe and durste not cum to the hye feastfull day for feare of them? Lo, he speketh openly in the temple, and vttereth his mind vnto them frankely and frely euen to theyr face, yet do they geue hym no aunswer. What meaneth this their sylence? Are our head rulers brought in belefe that this is Messias, and now confesse that thing with silence whiche they did before impugne and denie? Howbeit, it is not lyke to be true that the chefe rewlers should thus thinke, for euen all we knowe whence this man came. His father and mother are knowen well inough to be playne folkes and of a meane sorte, we knowe what countrey man he is, we knowe also his brethren and his other kinsfolkes. But whan Messias cummeth he shall so cum, that no man shall knowe from whence he cummeth.Then cried Iesus in the temple. &c. Iesus perceyuing theyr blindnesse to be so great, that where as the prophecie had geuen knowledge beforehande that Messias shoulde cum out of Bethleem, where Iesus was borne, and where all other signes of the prophecies agree with hym to all purposes, yet they beyng blynded with malice, denye that they knowe hym, for no cause els, but because they knowe him, and therfore euen of purpose they make a lye, saying that Christ shoulde cum so, that no man should know from whence he cummeth: and this they forge, because they would not be compelled to recognyse him. Iesus, I say, frō whose knowleage, no not the secretes of men were hidde, to rebuke also this foolish ignorance of the multitude, whiche was corrupt [Page] with seing their head men so set and affected, whiche multitude was wilfully ignorant in that thing whiche they might haue knowen, but that theyr lewde minde letted theyr iudgemente, doeth now with a more shrill and loude voice (to thintente he might be heard not onely of them that were nye at hande, but of all the people whiche were within the temple, a place moste conuenient to haue Gods glorye preached and setfurth in) beginne to teache openly who he was, and from whom he was sent: and that no man could be ignorant who he was, but eyther suche one as wilfully would be without knowleage, or els he that of very malice, would not confesse the thing that he knewe: and thus doing, Iesus doeth admonishe vs therwith, to giue place oftentimes to the malice of men, lest it beying more kindled, shoulde do wurse and more cruelly, and so prouoke a more sorer iudgemēt of God against them: thus also▪ after that by all assayes he did all that could be doen for their amendment, he might iustely geue them ouer and leaue them as desperate persones, to theyr owne folly and disease, not yt the Glorie of God should be hid & conceled, ne yet the neyghbours health and saluacion neglected for theyr obstinate wickednesse. If therfore (sayeth Iesus) ye do not thinke me to be Messias, whome by the prophecies of your Prophetes ye looke for, bycause ye knowe from whence I came, euen that is the very thing which might teache you that I am he in dede, who haue cum after such sorte, & was borne in that selfe place, out wherof the Prophetes hath tolde before hand y• Messias should cum. Ye haue heard Iohns record of me, ye se my miracles, ye heare me beare witnes to the trueth, studying about none other thing, but Gods glory & your saluaciō. And therfore ye muste nedes knowe me, except ye had leauer wylfully be ignorant in the thing ye knowe. And how can ye say ye Messias should so cum that no man can knowe from whence he cummeth, when as the Prophetes pointe and assigne both his stocke and his countrey? These thinges being knowen vnto you, might induce and further you to the vnderstanding of the prophecie: howbeit it is a thing of more force and better it were to knowe from whence I came,And I am not cum of myselfe: but he that sent me is true. than what stocke I am borne of. And in case ye woulde consider me with pure and sincere iyes, ye could not of trueth be ignoraūt therin. Neyther am I so of the worlde, nor do nowe cum out of the worlde, as ye do slaunderously reporte of me, but I cum from him that sente me into ye worlde, to the intent it might conuert and be saued. For I am sent from him whom ye knowe not, and for this cause he sent me, that ye also shoulde learne to knowe him by me,And him ye knowe not. as muche as he may of man be knowen. Albeit ye can by no meane yet knowe him except ye applye your selfes through godlines, to deserue that he would geue you knowlage of him. For they knowe him not, yt doeth not obey his will: And it is not sufficient to knowe God in woordes, if ye denye him in your dedes. If ye will haue true knowelage of the father, ye must learne it of his sonne. I onely haue truely knowen him, because I proceded from him, and was with him before I came into the worlde, and I was sent into the worlde from him to teache you to knowe him: that throughe your belefe ye might be saued. For I came not of mine owne head as other dooe, sekyng their owne praise rather then Goddes honour, teaching their owne commentes and fantasies and not the doctrine of God. And he that sent me is true: and for because I haue it of him whatsoeuer I speake, therfore my sayinges be also true.
The seniors and rulers being stirred and sore heated with these woordes, weaxed more wood and chafed more in their heartes because he toke vnto him suche authoritie before the people and openly rebuked theim of their peruerse wickednes. They had muche a do to holde their handes of him, for now their angre was turned into woodnesse, they now passed nothing of that good aduisement and deliberacion, wherwith they were purposed to make him awaie secretly: But though their will was readye to do that mischieuous deede, yet no mā at that time laide handes vpon him: Christ willing so to haue it, because the time was not yet cum whiche his father had appointed, to worke therin by his death, the saluacion of the worlde. For as he willingly dyed, so coulde not he against his will be taken. It lay in him to stay mennes mindes, were they neuer so fierce, nor no mannes power could preuaile against him, vnlesse it had pleased his exceding charitie towardes man to be crucified for the saluacion of the world: but the priestes, Scribes, Phariseis, and headmen of the people, whom for their holy profession and knowlage of the lawe, it had behoued first of all other to haue acknowlaged Christ, perseuering in their wycked purpose euen of corrupte mindes, many of the comminaltie, and of the vnlearned in the lawe, whiche (as they were of the lesse auctoritie and learning, so they had more good mindes and deuocion) did so beleue our Lorde Iesus woordes and miracles but not yet of trueth fully persuaded that Iesus was Messias, howbeit they were brought to this poinct, that they semed apte to be persuaded: If this man (say they) be not Christ, as the Phariseis thinke he is not, yet it is muche to be meruailed at how he hath so great power in workyng miracles. For yf Messias himselfe shoulde cum, shoulde he do greater thinges then whiche this man doeth?
But the Phariseis and the seniors, whose part had been to haue allured and inticed the vnlearned multitude vnto Christe, after that they perceiued there was many of the people inclined towardes hym, fel to suche furious headines yt they were determined euery way without any stoppe, that he ought to dye: whiche was thought would obscure their honour. Suche a pestilence is ambicion when it is couloured with pretence of religion and doctrine. But in the meane tyme feare of daungier, and neither shame nor pitie stayed theim from manifest doing of that enormitie. Therfore they did hyre priuely the common catche polles to take Iesus in the sight of the people, and when they had taken hym, to bring him to them as an euill doer. But Iesus that knewe their priuie conspiracie conspired against him, and could not be taken excepte he had liste himselfe, sumwhat openeth vnto them by darke sayinges, that the time should come when as he would voluntarily offre himselfe to death, wheras then they sought his death in vain, and in a maner also gaue them warning to be more glad of him, and wel to vse him whiles they had hym. For the tyme should be that all in vain they shoulde desire him being absent, whom they did persecute beyng present, specially when as they coulde not cum to the place whiche he [Page] shoulde conuey himselfe to. For he went euen to death, whereunto as yet they might not folowe him. He returned again to heauen, & thither was no mortall bodye able to pursue after him.Ye shall seke me and shall not finde me &c. Well, Iesus spake vnto them in this manier: I am yet a litle while with you & then goe I vnto him that sent me. Ye shall then seke me, and not fynde me, and where I shal goe to, ye cannot cum. The Lorde Iesus spake these thinges vnto them couertly, as he was wont to dooe many mo thinges, that they should not vnderstande them before they were put in vre and finished. And the darkenes of speaking maketh a man diligent to seke the matier. And whē the thinges be exibite and dooen, the wordes are more surely beleued. Finally, the thing grue to this point, that it was well knowen to all men, that whatsoeuer our lorde suffered, he suffered it aduisedly and vpon deliberacion, not of casualtie: he suffered it willingly, and not of necessitie. Though these wordes were spoken to all men in generall, yet it did most specially pricke the Phariseis seruauntes, whiche were sent to take Iesus, against whom they perceiued that they coulde nothyng do, except he were willyng. And whiles he toucheth secretly their inwarde conscience, he declareth that he knoweth what thyng soeuer is moste secretely hid in mennes heartes. And therwithall he winneth those hertes vnto him through his gentilnes, whose wicked enterprises he did not disclose vnto the people.
Therfore when as the multitude did not vnderstande this his saying, they reasoned among themselues:Than sayd the Iewes among themselues whither wil he goe? &c. what meaneth this that he sayeth, where I goe to, thither can ye not cum? will he priuely steale awaye and goe to sum farre countrey among the heathen people? will he suffre himselfe to forsake this holy lande and holy people to go dwell among wicked & prophane people, whither he thinketh we will neuer folowe him? or will he wander hither and thither like a vagabounde among the Gentiles dwellyng farre awaye, that he cannot be found of vs?
But when the last day of that feast was cum, whiche was moste solemnely kept with moste great resorte of people, & with great religion, (for when this day was past, euery mā was glad to repayre home againe) Iesus stode vp in the temple as though he also would leaue the coūtrey of Iurye, & doth halow that moste solemne day of that great feast with a notable sermō, and therwith purueyed vitailes of euangelicall faith of the ghospell, for theim that should iourney. Nor he did not onely speake openly, but also cryed with a firme and a stayed voyce, therby declaryng that the matier was mete to be heard of all folke. The Phariseis had babished the simple people, with fained and colde religion, and had tangled theyr consciences with mannes ordinaunces. And surely the multitude had nothing els almost in admiracion that Iesus sayd or [Page lvj] did but his miracles. But for somuche as they had not drounke of the spirite of the gospell, they toke the lesse spirituall profite at his handes. Therfore Iesus called and allured all menne openly from the barren and colde doctrine of the Phariseis,If any man thirst, let him cumme vnto me and drinke. vnto himselfe, promisyng them the spirite, whiche once being receiued, not only they (by his grace) themselues shall attaine to the true & euangelicall doctrine, but shall also by theyr preachyng issue foorth vpō other great aboundaunce and efficacie of wysedome: I am (sayth he) the fountaine of helthfull wysedome: whoso thirsteth, let him aske nothing of Moses, the Phariseis, the Scribes, or of the priestes. Let him cum to me, and drinke of this well. And whosoeuer beleueth my wordes, thesame drinketh. Therfore whosoeuer beleueth on me, & desyrously drinketh vp my wordes, as the scripture biddeth bearing witnesse of me, he shal not weaxe dry throwe infidelitie, but ye draught that he dronke of the spirite of God, shall bring foorth in his heart a well that shall runne euermore and plentifully, in suche wyse, that out of his heart shall flowe, not onely small litle streames, but also great & plēteous fluddes, wherwith the drynesse of the Gentiles shalbe watered, & therof shall spring muche fruite of the ghospell. By this parable & far of speakyng, Iesus did meane that fertile and plēteous spirite whiche afterwarde they should receiue that woulde beleue on him: whiche spirite after that the Apostles had receiued, foorthwith they begon with great confidence to preache in diuers toungues to the whole worlde ye philosophie of the gospel, & to distil into the soules of all that beleued on Christ, thesame spirite that they receyued from heauen. For albeit that many at that time had sum smattering and were sumwhat entered into knowlage of the faith, for all that the verye effectuall and plentifull spirite was not yet cum to any of them, for because Iesus was not by his death and resurreccion glorified, nor had not ascended vp to heauen to sitte on the fathers right hande, from whence he should sende that spirite to his Apostles. But the misterie of the crosse was to be perfourmed before, whiche thing could not be doen and accomplished, except his glorious maiestie had been kept secret, and as it were dissembled for a season: and they also could not be made able to receyue that diuine spirite, vnlesse they had first been framed and fashioned therunto by many miracles, sayinges and doinges. Therfore the Lorde Iesus doeth call and byd all folke to this well of the water of lyfe, yet he compelleth no man againste his wyll, nor he excludeth no man, so that he cum athirst.
When the Lorde Iesus had spoken this, and many mo lyke thynges, though they were not fullye vnderstande, yet they dyd woorke sundrie myndes and affeccions in the multitude of the people: for sum, vpon sight of so many miracles, and the great auctoritie of his wordes, sayed: truly this is a very prophete. Again, other that thought more hyghly of him, sayed: yea this is that very Messias, whom the prophetes haue promised in their prophecies. On the contrary syde, other being corrupted with pharisaicall leuen, went about to reproue and confute these mens opinion by the very woordes of the prophetes, whiche tolde before that he shoulde ryse out of the tribe of Iuda, and [Page] out of the towne of Bethleem. Christe was thought with moste part of men to be borne in Nazareth, because he was nursed there, and broughte vp with his parentes whiche dwelte there, and also because he beganne his preaching in Galile: and for the moste part had his abode there. But the people of Ierusalē and the Iewes that were of the tribes of Iurie, toke the people of Galile as men nigh neighbours vnto the heathen, and were myxte together, but for halfe their countreymen, because they neyther excelled in knowledge of the lawe, nor euer had any prophete in whome they might worthily reioyce. They knewe verily that Messias was promysed to the tribe of Iuda, not to men of Galile, and that he shoulde cum of the seede of Dauid, who had his princely palace at Ierusalem. And thus therfore they dyd chalenge vnto them, honour of Christ to cum, whom they themselfes being with malice corrupted nowe at his very cumming did persecute. They say therfore: it is not lyke to be true that this man should be Messias, if you do ponder and straitly examine the prophecies. When Christe shall cum shall he cum to vs oute of Galile? doth not the prophecies manifestly saye that Messias shall come of the sede of Dauid, who was certainly of the trybe of Iuda? And further more, it also expresseth the tounes name where he shoulde bee borne, that is to say, Bethleem, whiche is the citie of Dauid, that was geuen to Iudas for his parte or tribe. Therefore forasmuche as the prophecie dooeth plainlye shewe that he shoulde cum of a kynges stocke, of the moste holye tribe of all Iuda, out of a princely toune, howe can it stande and accorde that this man shoulde be Messias, whose parentes be poore and of no estimacion, and cummeth to vs out of a vile toune, of no name, whiche standeth in Galile a countrey of no renowme? After this sorte the people disputed of Iesus with diuers iudgementes, and there was dissencion among theim for his sake. Yet did not Iesus accumpany himselfe with theim in this disputacion, because they did not dispute with suche simple purenesse of mynde, that they dyd deserue to bee taught: and it was not yet tyme to declare hymselfe howe great and excellent a man he was. For yf they had vprightly and truely desyred to knowe who he was, they themselues might haue learned of Iesus kinsfolkes that he was not borne at Nazareth as more part of theim supposed, but in Bethleem, and that he came of Dauids familie. Nor there was not a fewe that knewe these thinges, but because Iesus dyd not bryng with hym, and shewe vnto them thinges agreable to their lustes, they were more wyllyng to serue theyr owne affeccions, than to receiue and acknowledge hym. For and if their minde had been plain, simple and pure, they might haue learned the thing wherabout they contended, in case they woulde haue asked Iesus hymselfe the question. And there were many of the people so blynded with enuy and hatered, that they conspired among theymselfes to take our Lorde Iesus and laye handes on hym. But the malice of man had no power and strength against hym, who hath all thinges in his power.
And therefore the sergeauntes whom the Phariseis had sent as seruantes [Page lvii] of their mad fury, to attache Iesus, returned againe, with their mindes cleane chaunged, vnto the hye priestes and Phariseis, whiche with fierce and cruell myndes, taryed lokyng for theyr seruaūtes to haue brought the apprehended person vnto them, to the intēte that so at last they might haue satisfyed and accomplisshed their hatered vpon hym.
But in the meane tyme the prouision of God, whiche farre passeth all worldly mennes crafte and subtiltie, procured such succoure, that whatsoeuer the malicious Phariseis wente about to procure, thesame lighted vpon theyr own heades and made well for the settyng foorth of Christes glory. The vnlearned multitude, the rude ignoraunt people of Galilee, the Samaritanes, the Cananites, and the Heathen people beyng moued with Iesus sayinges & doinges, beleued on hym. Onely the Scribes, Phariseis, seniors, and priestes in whose gouernaunce the open confessiō and discussion of the whole law and religion was, wer not only neuer a deale moued to cum to better aduisement, and to be conuerted: but were made euery way wurse and more woode. It was now cum to this point, that their hiered men the catche polles, a curryshe kynde of people, & readye to be hiered to do all vnhappinesse for money, should bothe honestly reporte of Iesus, and also reproue theyr vncurable blyndnesse. These seruauntes had seen no miracles wroughte, they had but onelye hearde hym speake a fewe wordes, yet hauing their myndes cleane altered, and without any regarde to the commaundementes of the Phariseis, they retourned agayne vnto them, and brought not Iesus with them. And when they that sent them, asked and quarelled with them, why they did not as they wer commaunded, the menne did not laye for their excuse the feare of the multitude, nor feined any other excuse, but frankly and frely confessed that of truth they went purposely to haue taken Iesus, and to haue brought hym with them, but they were through a few of his affectuouse & gracious wordes, so as it were charmed and newely hearted agayne, that they vtterlye repined in theyr hartes to do that thyng whiche they had purposed: we neuer (saye they) hearde manne speake as this man doeth. Who can laye violent handes vpon suche lyke men? What recorde coulde haue been auouched in the synagoge, which should more haue burdened and pressed, and more openly disclosed the Phariseis obstinate malice? They did all they could to the vttermoste of theyr power to subuert the doctrine of Iesus, but all their endeuoure wente backewarde: for whiles they went about by all the waies they could, vtterly to destroy Christ and his doctrine, they stablishe and set forth both. But as yet still they dissemble the wood furie of their hartes, speakyng to their seruauntes more courteously and more quietly then according to the fury of their thoughtes: howe chaunsed this saye they?Doeth any of ye rulers or of the Phariseis beleue on hym? Are ye which belong to vs, and therfore not to be taken as of the raskall noumbre, also deceiued by him? Do ye not perceyue him to go about to deceiue men with faire promises, and to sell false ware for good? If he were true, do ye not thynke that suche notable men as doth excell both in learning and auctoritie would approue his sayinges? do ye see any rulers or magistrates, vnto whō the auctoritie of the religion belongeth, or any of the Phariseis, which hath the moste exacte knowledge of the law, perswaded by his wordes? doeth the exaumple of a fewe [...]atifes, a sorte of drudges, moue you? This sorte of people is ignoraunt, & knoweth not the lawe, and therfore are accursed. Well, euen God thus disposed these thinges, to certifie and teache vs that nothyng [Page] doeth more obstinately resist true religion, then the malice of them whiche are cloked with the false pretence of religion, nor no man more deadly enemy to ye doctrine of the gospel, then he that wresteth holy scripture to his owne lewde affeccions: neyther are any more desperately wicked, then those, whiche with pretence of holynes, with perswasion of learnyng, with publike auctoritie, be armed against the trueth of the gospell. But in dede, whatsoeuer this worlde deuiseth with all his engyns agaynst the heauenly trueth the successe therof is to the glorie of our lord Iesus Christ. Now than, marke me this well (O wise reader) that there is no where more scarcitie of them, that with theyr hartes fauoureth the christen trueth, than among the ringleaders of religion, and head learned men.
In so great a counsail which was of Phariseis, Scribes, Seniours, and Priestes, there was no man saue onely Nicodemus which would stand in the defence of that innocente lorde, against suche wicked enterprises. This Nicodemus was one of the headmen of the secte of Phariseis, a grosse mā of truth and lesse learned thē other, but he was of a lesse corrupt minde: and it was thesame which for feare of the Iewes came to Iesus by night (as I tolde you before) to be better instructed by him through priuate and secrete communicaciō.
And by that one metyng, he profited so muche that he toke Iesus for a good man, though he did not fully vnderstande the mistery and spirituall meanynge of his woorde. When this man sawe his felowes with bloud suckyng myndes, tende to the vtter destruccion of Iesus, whome he so fauoured that neuerthelesse he feared the malice that was armed with auctoritie, he tooke Iesus part wa [...]ely: And spake those thynges for him whiche might haue been spokē for any malefactour before he had been conuicted: we do (sayeth he) professe a law, whith doeth not condemne the euill doer, except he be first heard, and the matters duely discussed, whiche be layed to his charge that is accused. Lette this manne haue at leste this benefite of the lawe, whiche is common for all folke: and the lawe selfe geueth it euen to them that be misdoers. When they had no matter once to open theyr mouthe to speake against this so indifferent and manerly defence, whiche Nicodemus vsed in speakyng for Christ, they do not onely not call themselfes home, & turne to a better mynde, [...]or yet be pacified and appeased, but without regarding the mannes dignitie and auctoritie they fall in hande to rebuke him, & to his reproche, say thus vnto hym: art thou also nowe become a man of Galile? The common people and the vnlearned are to be holden excused, and maye be forgeuen: but is it not a great shame for thee that art an head man, & a doctor of the lawe, to be the disciple and scholler of this Galile man,Searche & loke, for out of Galile a riseth no prophete. whiche is a verye deceiuer of the people? to whom no man ioyneth himselfe, but suche as be moste vile abiectes before menne, and cursed before God▪ Thou that professest the knowledge of the lawe, and art an open reader and discusser of the same, searche well the scriptures, & throughlye examine them, and if thou fynde any where throughout all the scriptures that either any prophete hath euer cum or euer shall cum out of Galile: beleue then [Page lviii] this felowe to be a prophete. This answere of the Phariseis was not onelye wicked, but also folishe. For Nicodemus had not affirmed him to be a prophete, but sayde: whosoeuer he be, he ought not after our common, or rather publike law, (that is to saye, a lawe which indifferently perteyneth to all men of euery state) to be condemned, except his cause be knowen before. But where malice & hatred is in the heart, & occupieth the powers of the mynde, there is no iudgement. After these thynges wer commoned to and fro from one to an other, the counsell brake vp and was dismist: And so euery mā went home, their wyll to beriue Christ of his life, beyng delayed and proroged, but not chaunged. For Iesus tyme was not as yet.
The .viii. Chapter.
ANd so now (when it drewe nere night) Iesus wēt vnto mount Oliuete, where Bethanie was, a pleasaunte lodgeyng for the lorde, consideryng that there was no quiete place in Ierusalem: & herein he taught vs that a secrete place, or some vacaciō, is cōueniēt for preachers of the ghospell: and that the trueth hath no where lesse place, than in riche and welthy cities. Howebeit sometyme the euangelicall wyse preachers shall resorte thither, not to get riches or honoure, but to do good to other: though they do endaungier their liues thereby. Therfore the next daye folowynge, Iesus returned againe to Ierusalem early in the mornynge, and now not stādyng (as he did the daye before) but sate downe, and taught in the temple, with a bolde countenaunce: openly shewyng hymselfe to be nothyng afearde of the Phariseis wicked conspiracies. And all the people came in a great assembly vnto him, partly being brought to haue him in admiracion throughe the miracles and wordes that he had doen and spoken before tyme: and partly to intrappe hym, and to get matter to harme him.
And for because they had marked in hym a certayn merueilous clemencye & gentle pacience towardes the poore miserable cōmon people, thereat they toke occasiō to accuse him: wheras thei ought y• rather to haue loued hym. Moses law had ordeined a sore statute against aduoutrie, that is to saye, that in case any woman were taken vnlawfully vsyng her selfe with any other manne, she should be stoned at the peoples handes. And in the meane while the men pardoning themselfes, were extreme against the women: as though thei should be innocent before god, or auoide eternal paine, if they were not punished by the lawe, though otherwyse they committed greater faultes. The lawe onely punisheth open faultes: It doth not punishe pride, hautenes of mind, nor hatred, but god doth more abhorre these thniges, thē ye other, which ye law punisheth.
Now therfore the Scribes and Phariseis, (that is to wete, men ye knowe [Page] well inough, very seuere kepers of iustice, and of very zeale and loue to ye lawe fiercely set against malefactours, and open synners, when they themselues are inwardly in their hertes soused and washed with muche more enormious sinnes) brought a woman taken in aduoutrie vnto Iesus, at that time sitting in the temple. They set the woman opēly in the middes of ye people, to thintente that if Christ would haue geuen sentence of condemnacion against her,And the Scribes and Phariseis brought vnto hym a woman taken in aduoutrie. many of the multitude shoulde haue borne him lesse fauoure, whose fauoure he had gotten, chiefly by reason of his lenitie and gentlenes, but and if he should pardon her and clearely dismisse her, as they thoughte he woulde haue doen, that then they might finde some faulte by him, wherof to accuse hym: whiche was not afrayd to forgeue an aduouterer cōtrary to Moses ordinaunce and lawe: and so then they hope to bring to passe, that (when all should beset on a roare) in steede of the woman, Christ himselfe should be ouerthrowen and euē pressed downe with stones. And verely these Phariseis themselues, beyng more wicked synners, accuse the synfull woman before Iesus, as a iudge on this wyse. This woman (saye they) was euen now taken in aduoutrie, euen as the deede was doing, and Moses made vs a law that suche shoulde be stoned. Therfore we bryng her vnto the people to be stoned, excepte thou disagree therunto: what thynkest thou?
Uerely Iesus, who knewe the secretes of their heartes, and was ignoraunt in no manier of thyng were it neuer so priuie, did so elude and disapoynte their malice, by his godly wysedome, that he deliuered the aduoutresse oute of the stonecasters handes, and yet did not clerely absoyle her as fautlesse, leste he should seme to abrogate Moses lawe, whiche was necessarily geuen, to cause men refraine from euil dedes. This, I say, did Iesus, who came not to breake and abrogate the lawe, but to fulfil it: and againe on the other syde, he did not condemne her, because he came not into the worlde to haue sinners loste, but to saue them. For of trueth Iesus doeth euery where so moderate his woordes, as touchyng those ordinaunces whiche the worlde obserueth necessarily, euen to preserue a publike peace, and for a common quietnes, that he neither muche alloweth them, nor improueth them, but vpō occasion therof, geueth monicion that generally all vngraciousnes is to be eschewed, and not onely these dedes whiche worldly prynces lawes do punishe.
For truely there be in goddes iudgement crymes more horrible than these, which yet the lawe doeth not punish, notwithstanding they cannot escape punishment at goddes hande where he taketh on hand to reuenge the doer. Therfore Iesus doeth neither refuse the iudgement, which was cōmitted vnto him, forasmuche as he is iudge ouer all, nor he doth not appoint and cōmit the woman, which was giltie, vnto the men that wer in readinesse to cast stones, neither doeth he cleare the woman of the matter, who in dede had deserued to be [Page lix] punished: but with silēce he succoureth her, that was pulled & hurried to pain, to preserue her vnto penaunce: and that she mighte with due repentaunce bee better aduised, and conuerte to healthe and saluacion. He gaue no aunswere by worde of mouthe, but he spake the more by his dede. He knewe the selye giltie woman to bee a sinner, but he also knewe her accusers, whiche woulde haue been thought righteous, to be more sinfull then she was. He did not take away Moses lawe, but he shewed the mercifulnes of Christes newe law, whereof he was thauctor: he informed them that drewe the faultie womā to cruel pain, to loke well vpon thēselues, and according to gods lawe, to examine their owne conscience duely: & euery one to shewe himself suche a one towardes his neighbour that had offended, as he would haue god to iudge hym. This thyng our Lorde Iesus did for our instruccion, and he bowed downe hymselfe, to signify that a man, al statelinesse and pride layd doune (wherwith any man flattered himself, and of an hault minde despised his neighbour,) should descende doune into himself, and loke wel vpon himself: and being bowed doune, Iesus wrote vpon the grounde, euen to geue vs warnyng that God shall iudge euerye man after the lawe of the gospel: The lawe written in tables, made them by an vntrue righteousnes proude and arrogant. The law written vpon the grounde, maketh euery man through a conscience and knowlage of his owne infirmitie, meke and mercifull vnto his neighbour.
Now whiles the Iewes preaced still vpon him,Let hī that is among you without sinne cast ye firste stone at her. to knowe his iudgemente (although he had already by his dede pronounced it) he stoode vp, and so tolde them playnly his minde, that wyst not what he meant by his doing, and sayd: He that is among you without synne let him cast the first stone at her. With this saying he did not clearely assoyle the offender, but he pearced their consciences. And euery one of them knowynge himselfe giltie, feared leste Iesus, to whom they sawe wer knowen euen moste hid and seret thynges, should haue published their vngracious actes. When he had thus pricked their conscience, he stouped doune againe, and wrote vpon the grounde, as it wer by that dede paintyng before theyr iyes, what he would haue them to do.
He noted their arrogancie, whiche toke vpon them to be holy, when as in dede they were more synfull then those whom the lawe extremely punished. For she, whom they had brought foorth to be stoned with the commō handes of manye, had not kylled her husband: but through the frailtie of the fleshe, had geuen the vse of her body to an other man, and so committed aduoutrie. They beyng full of enuy, hatered, complainyng, couetousnes, ambicion, and deceite, laye in wayte to kyl the lorde of ye whole lawe, who alone was free in al thynges, and clerely pure from all synne. Therefore vpon this the lordes answere, euery one knowing himself giltie, & being afrayed lest he shoulde be bewraied and his faultes disclosed, went out of the temple one after another: the seniors, the Phariseis, the Scribes, the Priestes, and other head men goyng before, and the rest folowing them. For they whiche among that sorte wer taken for the very pillers and mainteiners of religion and iustice, were euen sowsed in mormities, and inwardly moste great synners: When these folkes were goen out, of whom neuer one was cleare and without fault, Iesus remained alone, who onely was without fault. And nowe the synful womā found him, which neuer hadde doen synne, a mercifull iudge, wheras she should haue had theim cruel murderers, who were themselues giltie of grieuous sinnes. Therfore the [Page] woman seing their crueltie, stoode alone as a wofull synner before Iesus that was alone: a woman ready to perishe, before a Sauiour: a sinfull creature before the fountaine of all perfeccion and holynes. She quaked for feare euen of a very conscience, but the clemencie of Iesus, whiche shewed it selfe euen in his countenaunce, put her in good coumfort: and in the meane whyle our lord (as it were a man occupied about an other thyng) wrote vpon the grounde, so that the Iewes (as it well appeared) wente a waye, not as men afraied with the lordes threathynges, but condemned in their owne consciences.
At lengthe Iesus stoode vppe, and when he sawe that all were goen and the woman all alone and fearefull, he speake curteously vnto her, sayinge: woman wher, are thine accusers? hath any man condemned the? She answered: no mā si [...].He said vnto her: woman where are thyne accusers? Then Iesus sayed, neither will I that came to saue all men, bee more vnmercifull then they, nor condemne her whom they haue not condemned. The rigour of the lawe doeth punishe, to feare men: the fauourablenesse of the gospell seketh not the deathe of a synner, but rather his amendemente and lyfe. Therfore go thy waye and sinne no more hereafter. By this example our lorde Iesus taught those that taketh vpon them to be shepeherdes ouer the people, and to be teachers of the gospell, howe greate sufferaunce and gentelnesse they ought to vse towardes them,Go & synne no more. whiche fall into synne by frailtie: for considering that he, in whom was no synne at al, shewed hymself so merciful towardes an open sinner, how great ought the bishops gentilnes to be towardes offēders? when as they themselues haue many times more nede of Goddes mercy then they, against whose faultes they be very angry: or in case they be not so synful, certes their life is not without some spotte: at leaste waye truely they maye by the frailtie of man, fall into all kynde of synne.
Therfore nowe when they whiche complayned of the woman, were sente awaie and euery man brought to the knowledge of his owne synne, and the synner dismyst, Iesus vpon this occasion goeth in hande agayne to make an ende of the sermon whiche he had begun. Sinne is darkenes. They that bee true and of plaine meaninge, & studie not to be thoughte other maner of folke then they be, go to the light, and are deliuered out of darkenes, lyke as the synfull woman wente vnto Iesus. And because she did not denye, but confessed the thynge that she had committed, she wente a waye iustifyed. Contrary wyse the heade men and the Phariseis, because they woulde be thoughte righteous, when as in very dede they wer vngraciouse, and very wicked, dedde from the lyghte, leste theyr dysease shoulde be knowen, and so they made whole. Therfore Iesus doeth exhorte all folke, yt whosoeuer is be wrapped in synne, should come to hym, but so that he come penitente: and shoulde rather folowe hym [Page lx] then the Phariseis, who being blynde, were guydes of the blynde. And leste any man throughe knowledge of his sinnes, shoulde not be bolde to come vnto hym,I am the light of the world. &c he taught vs in the aduoutresse a litle before, howe he reiected no man that desirethe to be healed. I am (sayethe he) that to the whole, not to Palestine alone, which the sunne in the firmamente is to all the worlde: as muche to saye, I am the light of the worlde. The sunne taken awaye maketh all thinges darke withall. It beareth lighte before all bodyes: I am light to pure soules. It geueth life and likynge to all bodyes: I am lighte more presently to soules. He that walketh in the lighte of the sunne, stumblethe not in the darke: whoso folowethe me and beleueth on my doctrine, shall abide no longer in darkenes of errour and sinne▪ but beinge purged frō sinne and illumined with the doctrine of the gospell, shall haue the true light which geueth lyfe to the soule. It belongeth to the dead to be hid in darkenes,Thou bearest recorde of thy selfe. and the propertie of them that be aliue is to walke and be cōuersant in the light. To haue knowledge of me, is the life of the soule. Contrary, synne, and to bee ignoraunt of me, is eternall death. The Phariseis enuye coulde not broke this magnificence whiche Christe preached of hymselfe, specially forasmuche as they thoughte themselues to be touched couertly, and whatsoeuer did redound vnto Iesus commendacion and praise, thesame to be a derogacion to theirs. And furthwith therfore they cried out againste hym, in the presence of the multitude, fearyng leste the common people would forsake them and folow Christ: and to bryng hym out of credence, they would make him a lyar, and charged hym therwith. Thou (they saye) bearest recorde and speakest stoutly of thy selfe, but no mans owne recorde is to be beleued. It is no true mans parte, but a proude mans fashion, to set forth his owne prayse: wherfore this thyne owne testemonye is not true. To this vengeable checke (whiche yet in dede coulde not so muche hurte his glory, as it mighte hynder the saluacion of that great nombre of people) Iesus made a sharpe aunswere, saying: Trueth it is, amonges men the witnesse of hym whiche bothe maye deceyue and be deceiued, is of small importaunce, and weyeth litle.
I alone am not witnesse to my selfe, who can bring for me Iohns recorde, and the witnesse whiche the prophetes bare of me, yea and though there were no mannes recorde of me, who stande in no nede of it. For if I alone shoulde beare witnesse of my selfe, yet could not you (in case ye knewe plainly who I am and whence I came) reproue mine owne recorde. It is expedient that those mennes witnesse be drawen in question and doubted of, which (being nothing els but verye men, and according to mans iudgement make relacion of themselues,) may be deceiued, & also lye if they list: but these thinges hath that way no place in me. For I speake nothing of mine owne head, but the thyng that I say, cummeth of him from whom I was sent: & I haue none other pretēse therein, but to set furth his glory. He cannot lye, and his onely recorde is more holy and vncorrupt then all mennes witnesses. Whosoeuer hath pro [...]eded frō him,But ye can not tell whence I am. and speaketh all thinges according to his minde, within a while to returne again vnto thesame person from whence he came, hath no nede of mans witnesse: when as his owne propre actes are in redines to declare who he is. But you being blinded with enuye, of purpose will not knowe the thing that ye might knowe: and because ye iudge peruerslye of me through thestimacion that ye haue of those thinges which are in me, & other mortall men indifferētly, [Page] [...] [Page lx] [...] [Page] and cōmon to both, ye do not perceiue frō whence I came, nor whither I shall go. For this is not seen except mennes myndes (wicked affeccions set aside) do iudge after the spirite, and in ready belefe of myndes, learne by the thynges whiche I do & speake (with cōferryng together the sayinges of the prophetes) to see that it is an heauenly thyng, and no worldly thyng. But you iudge after the fleshe:I iudge no man, and yf I iudge, my iudgemente is true. & why? because ye be corrupted with worldly affeccion, condemning wickedly to your owne vtter destrucciō, that thing which ye ought to imbrace to eternall saluacion. Your iudgement therfore is corrupte and false, because it cūmeth not of God, but out of worldly and humaine lustes. And in the meane tyme do I iudge no man. For the tyme of iudgement is not yet, but of saluacion. And yet if I should geue iudgement of you my iudgement should be true, because it doeth not swarue and dissent from Gods iudgement. For I shoulde not geue sentence alone, but I and my father who sent me, ioyntelye together should pronounce semblably one thyng, forasmuche as we bothe throughlye will all one. In worldly matters the iudgement of many weyeth more, and is of greater auctoritie then one mannes mynde alone: but yet Goddes iudgement alone, passeth the iudgement of all mankynde. If ye despise my sentence as but mans iudgement, trulye ye cannot contemne the iudgement of God, though he himselfe alone geue iudgement. And yf ye do not despise the iudgement of God, neither can ye reiecte or refuse my iudgement, whiche is consentyng to his in all thynges, except with a common contempte ye do vs bothe at once wrong: bothe him that sendeth, and me that am sent from hym. I speake or do nothyng but that whiche he hath commaunded me.
Semblably euen amongst menne the recorde of many is more substauncial then of a fewe: & after your lawe there is no recorde, vnlesse it be of two at least, allowed and admitted before a iudge. But yet in dede it is more to be regarded if a man beare recorde of another, then if he beare witnesse of himself. Howbeit it cannot be auoided but among men there be wrong iudgementes, and vntrue recordes: yea and although a thousand men should agre vpō one thyng beyng but men, either for because through errour they knewe not the truth, or els because they being corrupte in their affeccions, do not pronounce & geue sentence accordyng to the true iudgement of reason, but after the le [...]de affeccions of the heart: Notwithstandyng where euen one alone sayth any thing of hymselfe, in case he do not pronounce the thyng which he r [...]porteth of himselfe, as of his owne heade, but by Gods commaundement, his iudgemente and recorde must nedes be true, because God can neither be deceiued nor corrupt.
I beare no witnesse of my selfe, but by the autoritie of my father, who doeth also himselfe beare witnesse of me: neither do I pronounce any other thing cō cernyng myne owne person, then he hath testified who sent me into the worlde to be a witnesse [...] of the trueth, which onely he hath knowē. If ye do put away my recorde, ye must nedes therin also reiecte his. If ye infringe and repel my iudgement, ye must of force and necessitie contrarie him. We be twaine, but we two haue all but one witnesse and iudgemēt. And there is one of these twaine who if he were alone, yet were his iudgement not to be replied against. And if ye aske when did the father testifie of me, forsoth he bare recorde of me, in your law: whose voy [...]e ye should know, if ye would wt pureheartes vnderstand yt which is writtē: he did also testifie of me at Iordane, his recorde of m [...] is to be seen in the very artes and dedes whiche he doeth by me: and in conclusion whē [Page lxj] tyme shall be, he shall glorifie me with more euident and clere witnesses. After these thinges wer spokē, the Iewes because they heard the father oftē named, from whom he was sent, and whose auctoritie he laied for his defēce, meruailed if he woulde speake so highly of Ioseph the carpenter, whose sōne he was then commōly thought to be. And in case he ment not of him, they be desirous to get out of him who should be that other father, frō whom he had come, & to whom he should go: Where is (ꝙ thei) this thy father, of whom thou speakest suche wonderful thynges: But Iesus somewhat opening that as yet he was not knowen vnto them, touchyng his diuine nature and Godhead, whē as they supposed him to be but a very man and nought els: and yet for al that they should haue beleued him as a man vnlesse theyr iudgment had been corrupted with carnal affeccions, yea & his wordes did also implie that neither the father could truly be knowen, but by the sonne, nor the sōne fully knowen except the father wer knowen: for the sonne is not knowen with bodilye iyes but by fayth, nor ye father can be shewed to mans sēses, but maye be brought into deuout myndes spiritually. Well, Iesus (I say) maketh answere on this wyse: Ye neyther know me, nor yet my father: and so long as ye will not know me, ye can not knowe my father. Geue credence vnto me, & ye shall both know me, and my father. Ye saye that ye know me, because ye know my countrey, my dwelling place, my parētes, & brethren: Whē as through these wordes, which they vnderstode not, our lorde Iesus did sore prouoke the phariseis myndes against him, teaching openly in the temple, yea & where most preace of people was, in a place of the Temple called the treasury (because that offringes and thinges geuen to the Temple were brought thither, and kept there, whiche thinges wholly wer turned to the priestes and Phariseis pleasures, and gaine excessiuely, though the thinges were geuen, and as ye woulde saye were consecrate to God.) Albeit I say that Christe did thus, as I haue said, yet no man layde handes on hym: not because they lacked any vngracious wyll, but because God did not suffre them to do it. For the time was not yet come, whē as Christe had appoynted himselfe to suffre, neither would he suffre vntyll he had fully taught that doctrine whiche the father had committed to his ministracion, for the saluacion of man.
Therfore whiles they wer whisht and kept silence, yet cumpassyng in minde full vngracious and murderous thoughtes, Iesus went forth with his talke priuely pricking their cōsciences, that so at leaste wa [...] it might forthinke them, when as they knew that nothing was hid vnto him: a thyng whiche was neuer before geuen to hym that was but a verye man. No mannes wickednesse, (sayeth he can let the thyng that I do by my fathers commaundement. That thyng once finished, I go to hym that sent me, and then ye shall seke me all in vayne, and in myne absence ye shall desyre me, whom beyng present, you enuy, and do displeasure vnto. Then ye shall knowe by the ende and conclusion of the matter, who I am: Ye shall wyshe my presence, and not haue it. But you whiche doe nowe persecute the preacher, and setter foorthe of eternall trueth [...] [Page] shall dye in your synne yf ye do persiste and continue in your infidelitie. For he doeth perishe through his owne faulte that obstinately putteth awaye healthe when it is freely offered vnto hym: and he prouoketh and sekethe his owne deathe, whoso doeth despyse the fountayne of lyfe. I go not thither, whereas youre wickednes compelleth me, but I do willynglye go thither where as ye cannot folow me. By this parable our lord Iesus did meane manye thynges: first of all, that of his owne good will he went to his death, furthermore yt by his death and resurreccion he should be lyfted vp to heauen, whither as no man by any worldly wisedom could be brought. When with this saying ye Iewes wer made afeard, and vnderstode not what he ment, they durste not for al that aske the meanyng: but whispered and talked therof secretely among thēselues saying: What is the matter that this man doethe sundrye tymes threaten vs with his goyng awaye thither, whither we cannot folowe hym? wyll he violently kyll hymselfe, and so withdrawe him from vs? Iesus, whiche knew the very thoughtes of them all, dyd so temper and moderate his aunswere vnto this very grosse muttrynge and sinfull murmuryng, that the thyng whiche he spake shoulde not bee vnderstande, but after his death, resurreccion, and ascencion. For they supposyng that Iesus was nothing els but a man, could coniecture none other thyng, but that he shoulde go to his death, and so be delyuered from the grefe of his persecutours, when as his meanyng was that hymselfe (as touchynge his godhede) came from heauen, and that he should anon after ouercome deathe: and returne agayne thither from whence he came. Ye (sayethe he) beynge of this worlde are worldly wise, and speake after the carnall iudgement of the world.If ye beleue not that I am he, ye shall dye in your sinnes I am not of this worlde, and do speake hyer thynges then you can vnderstande, neyther shall ye euer vnderstande them excepte ye leaue your infidelitie, and shew your selues ready to be taught, and therefore I tolde you erwhile and now tell you once againe, that vnlesse ye put away your malice ye shall dye in your sinnes. The onely waye to escape the darkenes of synnes, is to receiue the lyght. The onely waye to lyfe, is to knowe him whiche onely deliuereth from deathe by the faythe of the gospell. And in case ye do obstinately-refuse to beleue that I am he, by whom the father willeth that all men should obtaine life and saluacion, ye shall thorow your own faulte dye in your synnes.
Neither yet did this saying of the lord Iesus settell downe into the mindes of the Phariseis, so very muche had the inordinate loue of this world blynded theyr myndes, and therefore as thoughe they had neither seen nor hearde anye thing wherby they might know who he was, they now maliciously saie vnto Iesus: who art thou? but Iesus knowing before hand that thei would picke some quarell against whatsoeuer answere he should make, which asked him ye question of a frowarde mynde, therewith also iudgeyng them to be more fitte to heare what themselues wer, then what he was, maketh them aunswere on [Page lxii] this wise, sayinge: Ye desyre to knowe who I am, wel then, do beleue, but surely ye shall not beleue excepte ye put awaye grosse and worldely affeccions, for els if I doe tell you who I am, I shall tell it to your harme. For ye wyll not onely be neuer a deale better therby, but forasmuche as ye be manye wayes euyll, ye shall so muche the more be made wurse. And this that I nowe speake vnto you, shall make your damnacion the greater. I thyrst and couet the saluacion of men and not theyr vtter destruccion. Or els I coulde speake manye thynges of you, and for manye causes condemne you. But it is not so thought good to my father, who sente me into the world, not to cause the euyll to bee wurse, but to thintent that those whiche be euill should forthinke and amende themselues, and be saued. The father that sent me is he that sayth trueth, yf ye beleue hym ye shall be saued. And ye shall beleue hym, yf ye will beleue me: of truethe ye shall without daunger safelye beleue me that speake nothynge vnto you, but what as I haue heard of my father, with whō I was before I came into the worlde. He hath commaunded me to speake true thynges, & the trueth of suche thynges as do further mē to saluacion, and not to damnacion. And yf any man do perishe, he shall perishe thorow his owne faulte, who doeth enuye his owne health that is offered him.
But the blyndnes of the Iewes was so grosse, that althoughe he had so ofte made mencion of his father, from whom he was sent, and to whom he shoulde go, of whom he should haue recorde, and did heare the thynges whiche he did speake, as yet for all that it vnderstood not that he spake of the father of heauen, because they coulde beleue nothynge in hym aboue a manne. For these sayinges were then as seedes closed vp in the memorye of the hearers,Thei vnderstoode not yt he spake of his father. to thintente that they shoulde then bring furth frute, when as all thinges shoulde be fully accomplished, whiche the Prophetes had written of Iesu. It was expediente that as yet he shoulde be thought a very man, vntill he had fully finished for ye saluacion of the worlde, that hye sacrifice whiche was to bee offered vpon the alter of the crosse. For it so pleased the father, that by death God shoulde bee glorified. Our lorde Iesus in the meane time meaning this, goeth furth in his communicacion, insinuating couertly that he shoulde afterwarde willinglye be crucified by them, & sayeth thus: When ye shall lyfte vp on hye the sonne of man, euen very then ye shall vnderstande who I am: and after that ye shall thinke me vtterly made awaye, then in conclusion ye shall well knowe my power. For ye shall right well perceiue that the thing is wrought, not as men do thinges, but by my fathers power: after whose pleasure and iudgemente I do what thing soeuer I do practise herein earth, to the saluacion of man. Neither do I speake any thing but according to his minde. And albeit I am sente into the worlde from hym, yet am not I forsaken of hym, he hath not lefte me, but he is alway present with me, and doeth assiste me, and by me, he both worketh and speaketh vnto you, for betwene vs two is a moste hye consente: he is glorified by me, and I againe by hym: but he is the auctor and I the messenger. And I do the office of an embassadour so faythfully, that I alwaye do those thinges whiche he hath commaunded and determined. Moses and Dauid, whom ye haue in great reuerence, spake and did manye thinges according to Gods will, but yet thesame did many tymes offend hym with their doynges. I neuer dissent from that whiche is my fathers pleasure.
When as at that season none did fully vnderstāde these sayinges, yet there was many among the people whiche thought them not vngodly. And diuerse conceyuyng good hope of the thynges whiche Iesus promysed them, beleued hym,If ye cōtinue in my woorde, &c. but yet not perfitly, for they were still ignoraunte, but as they wer then able to vnderstande the doctrine of the gospell. There was in dede a certayne way prepared to fayth already: although they wer not yet so far forwarde as they should be brought afterwarde. The Lorde Iesus therfore doeth exhorte them to perseuer in the thynge wherin they were metely wel entred, vntill they might atteyne the perfyte knowledge of him. For faith of good men doeth euē beleue those thynges whiche it vnderstādeth not.And the tru [...]th shall make you free. The malice of the Phariseis waxed alwaye wurse and wurse. He sayeth vnto them: take you no exaumple at these which do wilfully perishe, it is a good beginnyng for you, some deale to beleue my sayinges, from which if other mens infidelitie do not withdrawe you, and if ye will firmely abide in that yeare entred vnto, I which do professe heauenly trueth and no Pharisaicall doctrine, will take you for my very owne proper disciples. And you whiche hitherto haue embraced the shadowes of Moses lawe for truthes, shall in processe of tyme knowe all trueth. And the knowen trueth shall make you free.
But the Iewes not perceiuing that Christe mente of that libertie whiche the gospell teacheth, whiche libertie doth not chaunge any worldly aduauncement, as to deliuer the bodye from the intereste that the maister hath ouer it, but setteth the mynde at libertie from sinne, from leude and worldlye desyres, from the tirannye of the deuil, from feare of death, from bondage of Pharisaicall ordinaunces, from the yoke of carnall obseruyng of the lawe: The Iewes I saye, not vnderstandynge this, makethe aunswere disdaynefully: for they wer proude of the nobilitie of theyr carnal aunceters. We, say they, by successiō come of Abraham the Patriarche, and are naturally free men borne, and not onely free but noble gentlemen also, neither did we euer serue any man as bōde men. What libertie therfore doest thou promise vs as though we were bonde seruauntes, nedefull of manumission? This aunswere declared the Iewes to be grosse, whiche put their affiaunce and glory in carnall thynges, neglectynge spirituall thinges whiche commende vs to God.
They tooke purenes to consiste in wasshyng of the bodye, of cuppes, and of vessels, though they had theyr soule polluted with sinfull vices. They despised other in comparison of themselues, because they were bodely circumcised, whē as they had an vncircumcised mynde. They thought themselues holy because they caried about with them the lawe written in brode scrolles rounde aboute theyr heade, when as they be holye to God, whiche haue the lawe wrytten in theyr myndes, and expresse the same, not in scrolles, but in theyr dedes. So nowe they wer proude in herte because after the fleshe they came of Abraham, [Page lxiii] as though it were a great matter to be borne of holyones, when before God they be noble and famouse, whiche, of whosoeuer they be borne, do expresse the condicions of holy men in their maners. Therefore when Iesus had reproued them for two causes, both because thei were ignoraunt in the trueth, and also because they serued as bondemenne: they dissembled the fyrste, and stomaked the lesse weyghty matter: for ignoraunce of the trueth is a fault of the mynde, to be a seruaunte is no euyll thynge of the mynde, but a lacke of worldlye fortune. Nowe therefore oure Lorde Iesus teacheth plainlye what seruitude he ment: You sayeth he, disdayne that I prom [...]e liberty, because in your owne cō ceyte ye be free, that is to saye, the naturall [...]ee children of Abraham: but there is an other kynde of seruitude muche more vyle and myserable,Whosoeuer committeth sinne. &c. from which no noblenes of aunceters, be it neuer so greate, can clay [...]ie fredome and make a man free. Ye haue not a man to your lorde, from whose bondage ye are to bee made f [...]e, but hereof I do wellassure you, whosoeuer sinneth, maketh himself seruaunt to synne, and looseth his fredome: he is verily a naturall borne fremā that is subiect to no dishonestie, nor giltie of sinnefull vilanye. This is the fredome, whereof ye maye worthely reioyce before God. But whosoeuer is addicte to sinne hath the deuill his lorde, and is moued and drawen at his plea [...]re and arbitremente: although he maye dayme k [...]nne and can bryng his pe [...]igrue to moste holy aunceters.
For an other mans holynes taketh not awaye the bondage of them that succede in bloude, but euery man is taken and estemed after his owne dedes: a seruaunt can not make his felowe seruaunt that is also sinfull as he is, partaker of his fredome: but he only maketh men free and s [...]tteth at libertie, whiche onely is voyde of all sinne. For albeit a seruaunte do for a tyme certain thinges in the house, yet because he is a seruaunt and no heyre, he hath no perpetuitie or enterest there for euer, but is put out of the house when it pleaseth the maister: but because the sonne is heyre and Lorde of the house, he hath continuall right in the house, nor he hymselfe onely is free in dede without all seruitude, but he may also make other folke free. If ye therfore desire this freedome, there is no cause why ye should loke to haue it of Moses, or from the Patriarkes, or your priestes, whose ministracion was for a while: neyther was any of these vttrely voide of all sinne, nor had autoritie to abolishe or put awaye sinnes, ne yet did any of them knowe the trueth exactely and at full.But if the [...] sonne make you free. &c But if one cleaue fast to the sonne (to whom is geuen the whole & perpetual power of the house) thesame, of whatsoeuer stocke he be borne, maye well hope to haue true fredome.
Therfore Abraham dyd not begette vs free, Moses did it not, the Priestes did not with their sacrifice make vs free. If the sonne shall make you free from errour and sinne, ye shall be truely and fully free.
You stande muche in your owne conceyte because ye be the sonnes of Abraham. I know that ye be borne of Abraham as touching the flesh, but this honour is but smal, vsual, and cōmon to al Iewes. If ye wil algates be thought to be Abrahams posteritie, and children of a moste holy father, nothing degenerate, in your dedes declare you to be his sonnes. For it is ye propertie of a very true naturall childe, to resemble and expresse the fashion & maners of his parentes. Abraham did so muche beleue God, that where as there was promised him of God a populouse succession, and great in nūber, to come of his sonne Isaac, he doubted not at one commaundement of God to [...]lea his sonne Isaac.
[Page] I speake yt whiche I haue seē, &c.But ye see now how farre ye be of, from the maners of your father, whiche do your endeuour to kill euen me for no cause els, but that you being blinded with desyres of the flesh and the worlde, do not vnderstande my communicacion and wordes whiche be spirituall. Abraham not doubtyng of the promyses, did in a thing against nature, beleue the aungel by whome god spake vnto him. To me whom ye se, and by whom god speaketh to you, promising greater thynges then in times paste he did to Abraham, ye do not onelye not geue credence, but also maliciously seke and deuise my death. Do not therefore arrogantly chalenge Abraham to be your father. Euery our is before God ye sonne of hym, whose acres and condicions he folowethe. For as the children seeth theyr parentes do at home, so will they do, and growe to be of lyke affeccion & maners. I proue both by wordes and dedes that I am his sonne from whom I was sente: for I speake that which I haue sene and heard of my father. You lykewyse do the thynges whiche you haue seen your father do.
The texte.Forsomuche as the Iewes toke this saying of our Lorde Iesus in euill parte, they frame their aunswere in suche sorte, that they go aboute therein to picke out of Iesus wordes some thing spoken to Abrahās rebuke: which thing if it had been so in dede, they woulde haue prouoked the people to haue stoned Christe: for where as he had openly testified that their dedes were euill, and added further that they did those thinges whiche they had sene theyr father do (neyther did they knowledge any other father then Abraham) they toke it as if by this saying of Iesus, Abraham the Patriarche had been reproued, who had hymselfe been suche one as were the children that came of him. But Iesus spake nothing sore at all against Abraham, but reasoned cōtrary to their saying, prouing that therfore they were not the children of Abraham, because they were moste farre from his wayes,Yf ye were Abrahams children. &c. & moste vnlike him. If ye will, sayeth he, be taken for the true children of Abraham do as your father did: beleue Goddes worde. For he of trueth through notable affiaunce in God, deserued the commēdaciō of righteousnes, and was called righteouse. Now although ye haue neuer doen boastyng Abraham to be your father, neuertheles your studie and drifte is to kill me, a mā that albeit I were none other but very man, yet were I innocent and one that harme no man, and you therefore woulde [...]lea me, because I tell you the trueth, whiche I do not fayne of myne owne heade, but that trueth whiche I haue hearde of God: insomuche that whosoeuer distrusteth me, thesame must nedes distruste God. But Abraham will not acknowledge you for his sonnes whiche goe about a wicked matter, and muche disagreable to his maners. And if it be so that euery one is that mans sonne, [Page lxiiii] whose dedes he foloweth, and that your dedes withall are farre vnlike to Abrahams, you muste nedes haue some other father, whosoeuer he be, whose naturall disposicion you do resemble, and shewe your selfe lyke in condicions. The Iewes beeyng of trueth more prouoked by these sayinges, nowe (as it were) geassing to what ende the processe of Iesus wordes tended, and whom he noted to be their father, aunswere: whom els apointest thou for our father, that takest awaye our father Abraham?
We be not base gotten, we maye reioyce in that which is common to all the Iewes, who are not onely the succession of Abraham, but also the sonnes of God, whiche calleth Israell his first begotten childe. And we are Israelites. And if thou take away our father Abraham from vs,If god wee your father if thou geue vs another father then God, the common father of all our nacion, thou art not only iniuriouse and dispiteful to vs, but to the whole nacion of the Iewes. Wheras this was a wicked and shameles aunswere (for what coulde be more shameful thē to boaste themselfes to be the children of God, who knewe themselues giltye in such great faultes, who also laied in wayt to bring ye sonne of God to death) Iesus replied sharpely to this answer and saied: If God were your father, that is to witte, if ye were very true and naturall Israelites, ye woulde I am sure loue me, as a brother & begotten of the common father of all, and as one that doeth expressely folowe his fathers behaueour and maners, euen as it becummeth a true naturall childe. For I neyther shewe foorth any other thyng then God the father, nor I do none other mens busynes then my fathers, from whom I proceaded and came into this world. For I neither speake nor do any thing of my selfe. I do not apoint my selfe to this embassage but he sente me, whom ye clayme to be comon father to you all.
And yf ye saye trueth, why do ye not acknowledge his speache, that is the same fathers sonne, and his very true sonne, who was also with his father before he came into the world, neither speaketh he any thyng but at his fathers appoyntment? Why can ye so very euill beare my wordes whē as by me, god speaketh vnto you? If ye beleue God to be true, beneficiall, & an health geuer, frendely to thē that be godly, and enemy to the wicked, when as ye see nothing in my sayinges or doinges vnlyke vnto these thinges, why do you not acknowledge the manners and verye nature of youre father? But if ye couet to heare your fathers name, whome in witte and dedes ye do resēble: ye be neyther beegotten of Abraham, nor of God, but euen of the deuill: ye be his very naturall children, whose witte and disposicion ye breathe out and shewe likelyhoode of, and whose will ye obey. For ye haue bothe hated the trueth, and go aboute to kyll an innocent. This is an exaumple of the deuill your father. For because he hath been the chiefe auctor of bothe lyes and murder, who by his lying entised vnto deathe the firste parentes of mankinde, being with none other thing prouoked then throughe enuie of other folkes felicitie. And thesame sinfull disease doth pricke you forwarde to slea one that is innocent, and a beneficiall person. The deuill enuyed man, that was of a blessed creacion, ye enuie man to be restored vnto the felicitie from whence he fell. He fell from the truethe by hys pryde. And his fall was suche that there is no hope of his amendemente, but persistyng in euill, he heapeth sinne vpon sinne striuing againste Gods veritie by you at this presente, and doyng thesame thyng that in the beginnyng of the worlde he firste practised, when he drewe the first auctors of mankynde vnto [Page] death Whoso therfore hateth trueth and loueth lyes, he declareth sufficiently who is his father. Whosoeuer pronounceth a lye, he speaketh of hym that is the foūtaine of all lyes. Whatsoeuer that auctor speaketh is a lye, and he speaketh of hymself for he is not onely a lyar, but the father and prince of lyes. As of the contrary syde, God is the fountayne of all truethe, and whosoeuer speaketh the trueth to Gods glory, he speaketh not of hymselfe but of God.
But if you be begotten rather of God the auctour of trueth, then of the deuill the father of lyes, wherfore then (consideryng that I dooe speake vnto you heauenly trueth,) doe not you beeyng the chyldren of Abraham beleue God? why do not ye the children of God, acknowledge and loue Goddes trueth?
If ye fynde any lye in my wordes or any faulte in my procedyng, geue not credite to my wordes. But which of ye all can burden me with any one faulte? What maner of men ye be, ye your selfes are priuie: but if whatsoeuer be right and true, thesame is of God, and neither can ye proue in me any thyng that varieth from right and trueth, why then in not beleuyng me do ye distruste god, specially consideryng that ye boaste your selues to be the children of God? But and if ye did extolle and aduaunce your selues truely, ye would acknowledge the woorde of God, but in case ye do it vntruelye, ye declare your selues to haue a lying father.
He that is of god, heereth Gods wordes.Whosoeuer is begotten of god, thesame doeth (lyke a true naturall chylde) geue eare to his fathers woordes. And that thing well proueth you not to be begotten of God the father, because ye cannot abyde to heare the truethe that cummethe from him. The Iewes beeyng made through these woordes more wood, fall to geuyng cursed woordes in theyr aunswere, wherunto the malice of men beyng with reason concluded is woont to haue refuge, and saieth: Do not we saye right of thee, that where thou wilte be taken for a Iewe, and boastest god to be thy father, thou art a Samaritane, and haste the deuill? whiche selfe thyng, thou doest now declare in dede, and approuest our iudgemente of thee. But what aunswer made moste gentle Iesus vnto this peuishe mad reproche? As touching the reproche in namyng hym a Samaritane althoughe it were commonly taken for a greate rebuke and slaunder, yet because it was naught els but a fumishe checke spoken in a furye, he made no aunswere at all therunto, as though they had but called hym a mushrome, or an oynion, but yet to the bearing hym on hande that he had the deuill, he aunswereth, but in suche sorte that he gaue them no euill language againe, whiche he mighte worthely haue doen, and countermaūded backe againe, theyr lewde saying to themselfes, but auoydethe it courteouslye from hymselfe: teachynge vs by the waye, that as ofte as we haue to do concernyng goddes glory, as ofte as the truethe of the ghospell is to be defended agaynst the wicked, we should be earnest, quicke and sharpe: And as often as we oure selfes be rebuked, that we [Page lxv] should shew our selfes [...]entle and meke. In suche wise that we do not make aū swere to all thynges, but repell and auoyde those thinges onely from vs, which we cannot concele without hinderaunce of the gospell.
To haue the people vnderstande that Christ did euery thyng in all his procedynges, not by the deiuils auctoritie, but God the father beyng aucthour, made muche to the furtheraunce of the ghospell. I haue sayeth Christ, no familiaritie with any deiuill, nor I doe not therfore boaste my selfe of God beeyng my father, to thintent that I woulde with a lye obtayne myne owne prayse, but that through me my father myght be glorifyed emongst men. And albeit ye doe glorie that ye haue thesame god to your father, yet doe ye me despite, who seke nothyng els but his glory, of whom ye woulde be thought true wurshippers.
I do not curiously seke myne owne prayse at mennes handes,I seke not myne owne prayse. &c. neyther doth your contumeliouse wordes hurt me, but rather worketh your destruccion. For there is one, who as he is couetous to be glorified amonges men by me, so he wisheth that I agayne should haue glorye by hym: not that eyther he or I haue nede of this glorye, but that so to haue it is expediente for you for the exchaunge of death, and that ye maye attayn saluacion. Of trueth, lyke as I doe not muche couet myne owne glory (howbeit in dede my glory is the glory of my father) so am I no reuenger of myne owne rebuke or iniury. But yet for all that thinke not that ye shall be without punishmente for that ye haue slaundered me. For there is he that both seketh my prayse and glory, and will reuenge my iniury and contempte, except ye amende.
To glory in names, as ye doe, profiteth nothyng, for in that sorte neyther Abraham, the originall begynnyng of your stocke, nor Moses, nor the Priestes, nor the Pharisees, ne God the father, shal do you any good. Be ye well assured hereof, if any man obey my wordes (as I haue sayed ofte) he shall neuer see death, onely belefe is the way and entrie to immortalitie. Althoughe the Iewes ought with this so caulme and gentle an aunswere to haue ben appeased, and with this so great a rewarde to haue ben allured vnto fayth, yet accordyng to theyr rudenesse, dooe they interpretate that thyng whiche was spiritually spoken of life of the soule, to be spoken of bodily lyfe, and that whiche was told them for their instruccion, they sediciously marre and frowardly turne into the reproche of the Patriarkes, studyng euerye waie to procure some hatred agaynst our Lord Iesus among the multitude. They aunswere verely in thys manier. We haue also of that thy saying more certayn knowlege that thou art possessed with a deiuill wood and frantike, which promisest this thing to them that kepe thy worde, whiche manier of thing our Patriarkes, menne of moste highe prayse, neuer had▪ vnto whome God himselfe spake. God spake vnto Abraham, as he did also to other Prophetes. They were obedient to Goddes worde, and neuerthelesse they be all deade, and thou promiseste perpetuall lyfe to them that obserue those thinges whiche thou teachest.What makest thou thy selfe?
With what countenaunce or howe dareste thou bee bolde to promise [Page] other that thyng whiche thou haste not thy selfe? Doeste thou promise immortalitie to other, beyng mortall thy selfe? Arte thou greater then oure father Abraham whiche is deade? Yea and moreouer the Prophetes also be all dead. They durste promise no suche thyng to any man. How highly doest thou presume of thy selfe? Whome makest thou thy selfe? Thou preferreste thy selfe before the Prophetes, and Abraham, and in promising that thing which is gods, thou makest thy selfe god.
The Lorde Iesus did so moderate his aunswere vnto these fonde peuyshe reproches, wherewith the Iewes taunted hym, that because they were not yet able to receyue so great a mistery, he dyd of trueth somewhat by insinuacion open that he was greater then the Prophetes, and Abraham hymselfe too: and that he was one that might perfourme by Gods power that thyng which he did promyse, yet he would not appeare arrogant amonges the ignoraunte. But he tempered his sayinges leste he shoulde kyndle more wrathe in them that were moued already, and sayeth: I attribute nothyng vntruely to my selfe. For yf I shoulde after the manner of men seeke for prayse at mannes hande, then were my prayse false and vayne. And in case I were curiouse to seeke for prayse and glory, it were not nedefull to hunte for it amongest men. For it is my father, from whom all true glory cummeth, that glorifyeth me. He that is honoured of hym,It is my father which honoureth me &c. the rebukefull woordes of menne doe not dishonoure thesame. And yf ye wyll algates knowe hym that is my father, it is very he whome ye boaste to be both your God and father. Whose chyldrē if ye were in dede, forsothe ye would recognyse his embassadour, and yf ye were true wurshippers of hym, ye would fauour his glory, and not bryng hym in contempte whome he sente into the worlde for your saluacion. But as ye wurshippe hym with false religion, so ye vntruely clayme vnto you the knowledge of hym. He is spiritual, and you fauour and knowe nothyng els but carnall thynges. I who am his very sonne in dede, doe verely knowe hym, which thyng I doe not of arrogancye vntruely chalenge, but I saye that whiche is true: and yf I shoulde saye I knowe hym not, I should be a lyar, and lyke vnto you that professe the knowledge of God whom ye knowe not. I am sent from hym and was with hym before I came into the worlde. Therefore I knowe hym, and what thyng soeuer he hath commaunded me, I doe it. But whosoeuer contemneth my worde contemneth god, in whose name I exercise the commission of his embassage, and that faithfully. And whosoeuer despyseth gods worde, he neither knoweth God nor taketh him as God.
Furthermore whereas ye neuer ceasse braggyng of youre father Abraham to whom ye be moste farre vnlike, and that ye procure hatred vnto me, for that I take my selfe to be Abrahams better, verely I do neyther vainly boaste mine owne greatnes, nor diminishe his dignitie. This I will now saye vnto you, that Abraham whome you doe rather wonder at then folowe, how great a man [Page lxvi] soeuer he was, yet he was glad and thought he should be happy if it myght be his lucke to see my daye. And he sawe that thyng whiche he desired, and that great man greatly ioyed to haue my daye chaunce to hym, and yet you contemne me. Iesus dyd herein and by this straunge saying, signifie that whan Abraham made hymselfe ready to offre in sacrifice his sonne Isaac, he sawe by the spirite of prophecie that our Lord Iesus should be geuen of his father vnto the death of the crosse, for the saluacion of the worlde: and yet should not through that death vtterly peryshe, but within three dayes after reuiue againe to an immortall lyfe. The Iewes not yet vnderstandyng this misterie, doe nowe againe according to theyr carnall iudgement, fall in hand with checking: supposyng Iesus to be no nother thyng then man, nor that he had any beyng before he was borne of Mary. Thou art not yet (say they) fiftie yeres olde, and haste thou seen Abraham that died so many hundred yeres agoe? Finally the Lorde Iesus as a man prouoked with theyr opprobrious woordes, some deale openeth, and as it were vttereth a lytle sparke of his Godhed through whiche he knoweth no tyme nor number of yeres, but was alwaye all one before all course of tyme, lyke as God the father being without the limites of tyme alwaie is that he is. For thus he speaketh vnto Moses. I am that I am: signifyinge an eternalitie, and a nature that cannot chaunge. And in lyke maner the sōne vsing the woordes of his father, sayeth: This I doe assuredly confirme vnto you (though as yet ye wil not beleue it) or euer Abraham was borne,Than toke they vp stones to caste [...] hym. I am. At these woordes as playne blasphemous, because he beyng a mortall man semed to take vpon hym the eternalitie, a thyng for God only cōuenient, they coulde not withholde theyr handes, but toke vp stones, and wente in hande to ouerthrowe and presse hym with stones. But Iesus professyng hymselfe to be God, to declare hymselfe to be a very man also, gaue place to their fury, not because he feared theyr forcible violence, whiche he had power to kepe of, but to teache vs by the waye that when time requireth that the trueth of the ghospell should be preached valiantly and boldely, and again, that when we had once executed our duetie, the fury of euill men should not causelesse and in vayne be prouoked and exasperate: for our Lorde Iesus knewe that it coulde not haue been beate into the heades, I will not say of the grosse and ignoraunte multitude, but not of his disciples: and they to be brought to belefe therof, in case he had openly preached himselfe to be both God & man, and thesame to be all at once both mortall as touching his manhed, and also immortall as touching his deitie: and as perteyning to the fleshe to be a man borne of a virgin in time, as touchyng diuine power to haue been alwaye before all time God of God. Surely this so secrete a misterie was rather to be at time conueniente perswaded to the worlde by miracles, death, resurreccion, ascendyng to heauen, and by the inspiracion of the holy ghoste, then before due tyme to be brought in, and vttered in open playne woordes to them that would not belue it. Therfore Iesus withdrewe hymselfe from them, geuyng place to theyr fury, and wente secretly forth of the temple: by that acte declaryng beforehande, that afterwarde the light of the ghospell beyng repelled of the wicked and voluntary blynde Iewes, should be put ouer to the Gentiles, & their house left to them desolate which only thought themselfes the true seruauntes of God, and obseruers [Page] of true religiō. And so Iesus which is the author of true godlines, wente to an other place.
The .ix. Chapter.
THerfore our Lorde Iesus did now for a while geue place to the fury of them, whom as yet he sawe incurable, and falleth in hande with miracles to declare his Godly power, whiche he coulde not all this while dryue into theyr headdes by any perswasion of woordes. And loe there fel forthwith a matter in his waye not vnlike those thynges which were doen in the temple. For of trueth much a doe was there with the blynde. But suche as were blynde in soule, not in body, whiche is the moste vnhappy kynde of blyndnesse. And so muche also the wurse, as that although they were more then blynde, yet they thought themselues quicke sighted, so that they were not only miserable, but also vnworthy to be cured. For somuch as miser was not that blynde man whom Iesus sawe as he passed by, whiche man lacked onely bodily sight,He sawe a man which was blind. and was borne blinde, so that it was a maladie aboue the Phisicions cure, but yet coulde Christe heale it. This man had an inwarde sight, & sawe with iyes of the soule: when Iesus therfore sawe the man, and had compassion on him, much pitying his misery, the disciples which called to their remembraunce that Christe had sayd to the man that was healed of his palsey: Go, and hereafter sinne no more, leste some wurse thing come vpon the, supposing that euery blemishe of the body had come of some faulte of the soule, axed Christe of the blinde man, and sayed: through whose sinne chaunced it that this man should be borne blinde? for where as none coulde sinne or he were borne, whosoeuer is borne with any sickenes or impediment of body, is to be thought punished for some other mans faulte, which thyng should yet seme against equitie, the disciples therfore sayed: Maister whēce came so great euill to this felowe, that he should be borne blinde? Whether came it of his owne or of the sinne of his parentes? Iesus aunswered: Neyther did this man through his owne sinne deserue to be borne blinde, who coulde not sinne when as yet he was not: nor his parentes. For as the lawe teacheth, God punysheth not the chyldren for the faultes of theyr parentes, excepte the children folowe the sinnes of theyr parentes. But blyndnesse chaunced to this man vpon a casualtie (and not through any mans sinne) as in the course of mans life, many thinges chaūce to many folke. This mans misery & lacke of sight was not prohibit, but suffered to chaunce vnto hym, because that by hym the mightie power and goodnesse of God, whom the blinde Iewes so obstinately cryeth out vpon, should be declared to mē. The more vncurable the disease is, the more famous and commendable shall be the healing of thesame.
For this cause was I sent into the worlde euē to procure the glory of God with suche dedes, as should cause the vnfaythfull to beleue my woordes to be true, and to thintent also that those whiche will beleue, should be cured of their blindnes. I must doe this commaundement diligently while it is daye: for yf menne haue any worke in hande, they be wonte to doe it in the day. The night (perdy) is vnhansome to worke in. Therfore in the meane tyme, whyle prensent day geueth vs leaue to worke, we may not cease: For the night shall come when as men (all in vaine) would worke and cannot. As long as I am in the worlde, I am the light of the worlde. If men make spede to finishe the worke, which they goe about for some commoditie of this life, before night, how muche more behoueth it euery man to labour, that while they haue me with them, they may go thorowe with the busines of the eternall saluacion. In fauour wherof, whatsoeuer (in the meane season) I doe in this worlde, I doe it for that thing sake, and to further saluacion. For what other thing doe I, then that all folke should, through iyes of faith, see and acknowlege God and his sonne, whom he sent into the worlde: I shall within a while departe hence, than shall those that haue nowe had no will to worke, desyre lyght in vaine.I am the lyght of the worlde. The Lord Iesus did with this saying, couertly notise vnto them that were present, that (al infid [...]litie set aparte) they should quickely go about to beleue the sonne of God, whom they coulde not long after see bodily. Moreouer, he did insinnate therwithall that those which otherwyse coulde not be brought to beliefe than by hearing him speake, and seeyng him worke miracles, should to none effecte desire to haue him made away, whom they despised beyng present. And at whose light, beyng obiecte to all mennes sight, they shut their iyes. Furthermore he signified likewise, that al suche as of obstinate minde did persist in wilful blindnesse of minde, should, when time were, as menne vnrecouerable and without hope to be amended, be lefte to theyr owne folly vnto eternall destruccion, euen when aduersaunte miserye is immynent and ready to inuade them, whiche calamitie wyll rather cause them perishe than heale them. And ouer all this he dyd ensigne them in tyme to come, a terrible iudgemente, at what season the wicked shall couet to labour aboute businesse of theyr saluacion: And it shall not bee lefull, for that the night will not suffre it, for as muche as they neglected the day in which they myght haue wrought: yet for all this, euery one whyle he is in state of this bodely lyfe, and also after Christes ascencion into heauen, hath this dayes lyght of the Apostles, and of holy scripture, whiche geueth habilitie to doe the thyng that appertayneth to our saluacion: But after the bodye be once dead, than is his daye awaye from hym, nor it cannot worke any thing more: but the rewarde of his foredoen dedes is to be hoped vpon and loked for. These diffuse sayinges our Lord Iesus than had, to quicken and pricke forwarde with feare of the thyng to come, men that were slowe to beleue. But nowe, while the disciples looked for a miracle, Iesus spatte on the grounde, [Page] and of his spattle and duste mixed together, he made clay, and he anoynted the blinde mans iyes with the clay, euen therby resemblyng his fathers, or rather his owne worke, wherein he made the firste manne of hard clay, molified with licoure. And to restore that whiche was loste, pertayneth to thesame author, which fyrst made thesame thynges of nought. And to purifie or make whole agayne, a thyng that is corrupted, is of more power & strength, than to begette a thyng that is not borne. Well but in the meane tyme, the noueltie of this plaster made all theyr myndes attentiue and quietely to geue hede, and well to considre the miracle that should be wrought, and it also proued a stedfast fayth in the blynde man, whiche murmured nothyng at hym that anoynted hym, but simply obeyeth hym that doeth what hymselfe liste, doubtyng nothyng at all of the benefyte, what waye so euer it should be geuen. The blynde dyd not furthwith receyue his sight, but as soone as he was anoynted with the clay, he is commaunded to goe to the poole Siloe, and there to washe awaye the clay, wherewith his iyes were embrued, to thentente that both the blynde mannes faithfull affiaunce should be of greater fame, for that he made no refusall to doe that he was commaunded, and that the noueltie of that straunge sight, & also the delay whiche was through length of the Iourney, should bryng furthmoe recordes of the miracle: for the blynde manne [...]at not farre of from the temple beggyng by the waye syde. And the well Syloe wherof ryseth the poole, is at the foote of the mounte Syon: of whiche water Esay speaketh too and complayneth that that water was contemned, not, that the water geueth to any manne helthe, but because it beareth the figure of holy scripture. Which scriptures of God, whē as without blusteryng of worldely eloquence they issue furth caulmely and smoothely, yet because they bubble out of the priuy hid caues of godly wisedome, they haue heauenly violence to remo [...]e the blyndenesse of mannes mynde, howe long soeuer it hath continued and to open those iyes wherwith God is seen, whom to haue seen is felicitie. For Syloe in the Syrians tongue sygnifieth sent. For one there is euen specially sente from the father, whiche only geueth lyght to mennes myndes, for he is the fountayne. It did represente Christe hymselfe, who euen at this presente tyme also, beyng as it were with a secrete power enclosed in holy scripture, openeth the iyes of the blynde, yf so be that they will acknowledge theyr blyndenesse. He must be made more then blynde that will receyue light of Christe. He that is wyse to the worlde, is very farre of from hope of heauēly wisedome: he that thinketh himselfe well sighted, nor vouchesaueth to haue his iyes closed vp with the clay of Iesus, there is no cause why he should hope for the lyght of the ghospell. Nowe than whan the blynde felowe, a notable knowen manne for his beggyng, and knowen also to bee borne blynde, wente thither as he was commaunded, no doubte but a great croude of people folowed hym as he wente, not without laughyng, to see his iyes blurred with clay: and so twise blynde goyng to a water whiche was of no name through any miracle that euer was doen therin: when they were come to the water, he washeth awaye the clay from his iyes, and returneth home with open iyes and and cleare sight.
Neighboures therfore and other whiche had knowen hym before (neither coulde he but be well knowen to many, considering he was a common beggar) when they knewe his face, but as for his iyes they sawe altered, they sayed: Is not this he whome we sawe sitting before the temple, and begged by the waye syde? Some sayde: It is he. Other contrarie, it is not he, but it is an other like hym. Whyle they disagreed among themselues, the blynde himselfe sayed: Yes verely I am the same beggar, and he that was borne blynde, whome ye haue often seen. And he thus sayed, that his voyce also beyng knowen, should cause the miracle be the better beleued. But we (say they) sawe the blinde: now see we the see with open iyes. How chaunced it that thyne iyes were shut, and now are open? The man (saieth he) that is called Iesus, made claye, and therwith anoynted mine iyes, and that doen he sayed: goe thy waye to the poole Siloe, and there washe thine iyes. I wēt my waye, I washed me, and now I see. They than sekyng occasion to pycke a quarell to the Lorde Iesus, to put him to rebuke, because in tempering the claye and anoynting the iyes therwith, he sumwhat laboured on the holy daye, they enquire where he was that did this dede. When the beggar had aunswered that he knew not who it was, for he had not knowen Iesus by sight, but onely by name, they bryng him whiche of a blynde man was brought to his sight, vnto the Pharisees, that by shewyng the thyng playnely before them, he shoulde detecte Iesus that he hadde broken the Sabboth daye. For it was the Sabboth daye whan Iesus opened the blynde mannes iyes.
There the Pharisees enquire of the manne once againe howe he came from beyng blinde to haue sight. He casting no perils shewed playnly how the matter was, and sayed: he annointed mine iyes with claye that was tempered with spattle. And vpon his commaundement I washed me in Siloe, and that doen I receyued my sight. Certayne of the Pharisees when they hearde this, sayed: this Iesus is not of God, though he speake of God the father: for if he tooke God for his auctour, he woulde not by doyng suche miracles violate the Sabboth whiche God commaunded to be kepte. It is a detestable thyng to breake the holy Sabboth daye. God medleth not with suche a one. So those maliciously faithlesse because they could not denye so manifest a dede, nor reproue so beneficiall a dede, they borowe and make shift to haue a quarell against him at the holines of the daye, other agayne that were more curable, sayth: if this man were not beloued of God, or detestable before hym for breakyng the Sabboth, [Page] howe coulde he woorke these miracles? The matter it selfe sheweth that these thynges are dooen by the ayde of God: Nor this is not nowe the firste miracle that he hath wrought. After this sorte was alteracion and sondrye opinions among them, touchyng Iesus. Therfore the Phariseis, whiche by all assayes, toke occasion to reproue hym, spake yet againe to the blynde: What thinkest thou (saye they) of hym that opened thyne iyes? The thyng that they hunted for was this: that in case he had spoken euill of Iesus (whiche thyng the blynde man knewe was theyr mynde) they might haue matter to laye againste those whiche had merely good opinion of Iesus: but and he had reported well by hym, they woulde haue been fierce againste the blynde man selfe, and haue caste hym out of the Synagogue. The beggar of trueth simplie and withoute dreade spake out what he thought of Iesus. I take hym (sayeth he) to be a prophete, meanyng by thatsame, some greate and notable man of whom he had both heard great fame, and had had also experience of his power and strengthe in hymselfe.
There were many Iewes therfore, whiche coulde not be brought in beliefe, that this was thesame whiche late before sate beggyng at the doore of the temple, beyng borne blynde, forsomuche as it did euidentlye appeare that he nowe had cleare sight and open iyes. Therfore his father and mother were called for, whiche coulde knowe their sonne euen by some speciall marke. And here nowe the malicious curiositie of the Pharisees set forwarde the beliefe and also the commendacion of the thyng that was doen.Is this your sonne. &c. Therfore they saye to his parētes: Is this your sonne whome ye were woont to saye was borne blind? And howe chaunced it that nowe he seeth? They (as in dede suche bee timorous as haue small substaunce at home) answere warely: The thing (saye they) whiche we certainly know, we can testify: We knowe that this is our sonne, & that he was borne blind. But of the sight that is geuen him, we neither knowe how it came, nor from whom, himselfe shall testifie this thyng more assuredly than we can. He is old ynough, aske him rather then vs, lette him speake for himselfe that he knoweth. His parentes had these sayinges, not as ignoraunt what had befallē vpon their childe, but they had leauer that he alone shoulde come in daunger, than they to endaunger themselues with him: for the Iewes had already conspired, that if any man durste professe Iesus to be Messias, he shoulde bee excō municate and caste out of the Synagogue, whiche was taken for a matter among the Iewes of great reproche, wherof it cūmeth that euen among the professers of the gospel, the sharpest kynde of punishment is, that if a man swarue frō his professiō and fal into an haynous cryme, he be remoued from the felowship of other, to the intente that he whiche cannot bee refourmed by wholesome [Page lxix] informacion, beyng eschewed of other, shoulde be better aduised, and for veray shame amend. But this exaumple of gentle fiercenesse, whiche was fitte to bee exhibite vpon them onely, which through theyr enormities should make themselues detestable and pestilente, the Iewes nowe turne to the establishement of theyr tyranny: lyke as they dyd also abuse all other good ordinaunces to theyr owne gayne and pompe. The darte whiche ought to haue been hurled at the euill sorte, to haue healed them therby, rather than to haue destroyed them, they turne thesame weapon agaynst them, whiche professe Christe. The blinde mās parentes fearyng this thyng, layeth vpon theyr sonnes backe, the enuie that shoulde rise of testifying the trueth: he is (saye they) of sufficiente age, ye maye aske him.
Than he that had been blynde, was called for agayne, to bee his owne witnes and aduocate, and to bee also a publisher of Christes renoume, for it was Christes vse to reuerse and turne the malice of the Pharisees, vnto Gods glorye. For though the dede was more euidente, partelye by the recorde of the parētes, & partely by ye acte selfe, than that it could be cloked or denied, yet to turne awaye the prayse of that dede from Christe, whome they hated, they saye: That thou haste sight where before thou waste blinde, do not ascribe it to Iesus: vnto whom thou arte nothyng beholden,Geue God prayse. but prayse god for this benefite. For we know that this felow Iesus is a sinner, who hath no acquaintaunce with god. The Pharisees did their endeuour to deuide in sundre that whiche coulde not be seperate, that is to wete, the glory of the father from the glorye of the sonne: and they spake colourably, to hyde theyr owne iniquitie with the pretence of hye godlynesse, as thoughe they toke great care leste Goddes honoure shoulde decaye, when as in very dede they sought theyr owne prayse in all thynges, and regarded not the prayse of God. The blynde manne answeryng vnto these sayinges, bothe boldely and aduisedly, sayeth: whether he bee a sinner or no, let other men iudge, it is not my parte to geue sentence therin, one thyng I can trulye testifie, I founde in very dede that I was before blynde, and I nowe see: here nowe, when as no sufficient occasion was geuen to the Pharisees, eyther to rebuke Iesus or to bee cruell agaynste the man, whiche had spoken warelye and with good aduisement, they were turned backe agayne to theyr former interrogatories, driuing driftes on euery syde how to beriue Christ of his praise: what did he to the (saye they) or by what meanes did he open thine iyes? hoping that by a new maner of framing his tale, thei might picke out somewhat wherby they should perswade that this prayse was not due to Christe. Agaynst this impudēt & shamelesse malice of the Phariseis the beggar beyng now wel boldned, maketh this answere: I tolde you erewhile playnelye as the thyng was doen in dede, once ye haue heard it. To what purpose is it, to repete thesame agayne? If ye do enquire of a pure simple minde, well, I haue already opened y• matter, and with my recorde, I haue satisfied that whiche was demaunded of me: and yf ye dooe not so aske, it were not indifferentelye dooen, eftesones to [Page] tell thesame. Dooe ye therfore so diligently enquire the maner of the dede, that after the matter be throughly knowen, ye also wil become his disciples, by whō God worketh so great thinges? lyke as I (vpon experience of his power) and many other moe are his disciples.
The Phariseis beeyng sore prouoked with the beggars great affyaunce, made no aunswere, but all to rated him: wishing that thyng to the manne as an extreme euill, whereby themselues might bee made blessed, and through abhominacion putting backe from them that thyng, whiche oughte to haue been moste hartely desyred, sauyng for that they were as blynde in soule as the beggar beyng nowe an euangeliste, was before in bodye: the Pharisees (I saye) saye vnto hym: O thou vngracious wretche, bee thou that naughtye felowes disciple. We that are the disciples of Moses, with whome this Iesus is not to bee compared,We are Moses disciples. doe deteste and abhorre suche a maister. For we bee certayn that god spake to Moses, and that whatsoeuer he teacheth vs, he hath it at Goddes hande to teache. But why should we geue eare to this Iesus, seing we knowe not from whence he came? leat him teache and proue vnto vs his authoritie, and perchaunce we will beleue him. The beggars courage and boldenes dyd in the tyme of theyr reasonyng, growe and increase: And thoughe he perceiued that they by all subtill meanes went about to destroye Iesus, yet did he stoutely (setting a syde all perils) pleade Iesus cause, gathering and well prouyng by the miracle that was wroughte in geuyng him his sighte, that it was cleare ynough from whence Iesus came. I meruayle (sayeth he) why ye saye ye knowe not from whence Iesus is, when as it cannot be denayed but that by hym myne iyes be open: with whiche (being shut and withoute sighte) I was borne. Certes this is a thing without controuersie, neither dooe ye thynke the contrary, that God heareth not the desyres of sinners. But if a man wurshippe him deuoutly, and obeyeth his will whome he religiouslye serueth, hym dooeth God heare. But if God by Iesus haue taken from me my blyndnes, albeit the chiefe prayse is to be geuen to god, yet neuertheles it must nedes be that he is a reuerente wurshipper of God, and one that God loueth, at whose desyre and prayer God gaue vnto me so notable a benefite. For it is no common or meane miracle whiche ye see wrought in me. Many wonderous thynges are tolde of, which god lōg agoe did by our elders, but suche as were holy and not sinners. But except this Iesus were come from God, except the power of god were present with him, he coulde of himselfe do nothing at all. It is not of mans strēgth wiche yet we see doen.
The Phariseis beeyng made extreme woode with this courage and boldnes that the beggar was of (and when there was no hope to bee hadde that the poore felowe would either bee corrupted, or with feare astonished, and so cease [Page lxx] of from preachng Christ,) fal to extremitie, and to say the vttermost they could. They vpbrayed him with his olde blindnesse, they cast him in the teeth with his beggerlynesse, as though God hadde punished him therwithall for his sinnes, and as though he were borne wicked and vngracious, that commeth into the worlde poore or blind, or otherwise bleamished in bodye. Thou (saye they) arte altogether borne in sinne, and teachest thou vs that knowe howe to defende religion, and vpholde the profession of the lawe? darest thou here in the presence of so great men teache diuinitie, whiche but a while a go asked almes? neyther did they suffer him to speake any longer. And beyng ashamed to be so put to silence, and haue their mouthes stopped by a poore ignoraunt person: they thrust him out of the Sinagogue as a leude masters leude disciple.
But whome Pharisaicall fiercenes thrusteth out of the Sinagogue, them doeth Christe receiue into his churche. For to bee disseuered from the communion of the wicked, is to be coupled to Christe. And to bee disallowed of them, that stablishyng their owne righteousnesse, speake agaynste the righteousnesse of God, is to bee approued and alowed: and of them to be rebuked, that seking their owne prayse, goe about to darken the prayse of Iesus, is moste hye prayse: and to be detestable to thē that are to be detested, is to be derely beloued of god. Therefore relacion was made vnto Iesus how boldely the man that so muche set foorth his prayse, behaued himselfe towardes the Phariseis. For it was already bruted abrode by the people, that he was caste of and reiect. Therefore as soone as Iesus had met with him, to make this mans fayth more knowen to al men, he sayeth vnto him: howe sayest thou felowe, beleuest thou on the sonne of God? For he had already confessed before the Pharisees, that he whiche did so greate a thyng came playnely from God. Nor Iesus was ignoraunte thereof, but he gatte out the mannes open confession thereof, for other mennes sakes, procuryng thereby a good exaumple for other. But though he that had been blynde, as yet knewe not Iesus by sighte, yet hauyng great affeccion to knowe that mannes face, whome Iesus named the sonne of god, sayeth: lorde who is he? that when I knowe hym, I maye beleue on him? The manne had beleued on Iesus, yea ere he sawe hym: nor this was not the voyce of a faythlesse man, but of one that vehemently desyred to see the auctour of so great a benefite. Iesus therefore with humble woordes, signifying hymselfe to be the personne he spake of, sayeth vnto hym: thou haste already seen hym whome thou desyreste to see, and he it is that talketh with thee, on whome it behoueth thee to beleue.
The man vpon these woordes without any staying at all, confesseth with great promptnes of mynde that he doeth beleue: and euen with that saying, he fell downe at Iesus knee, and wurshipped hym, and so his dede declared what he thought of Iesus.
Now than, Iesus (to thentent, that by example of this manne he might the more prouoke other mens mindes that wer present) sayeth: I that am the light of the worlde, therfore came into the worlde, that the course of thynges mighte be turned vpsyde doune: as muche to say, that the symilitude and sleight of vntrue holinesse and forged knoweledge, beyng disclosed, these whiche heretofore sawe not, might se: and that they whiche see might be made blynde. With this saying,I am come iniudgemēt &c. Iesus noted the naughty peruerse iudgement of the Pharisees, which though they thought that onely they knew what was religion, what was law, and what was righteousnes, yet wer they more foule ouerseen, than any of the mean sorte of people, by reason that worldelye couetousnes had darkened the iudgemente of their mynde, when as that sely poore blinde felowe, simple and vnlearned, likewyse as he had bodily sight frely geuen him, so did he inwardly see so muche in soule, that in knowlage of trueth he excelled euen the very pharisees. Neither did these bytyng wordes so scape all the Phariseis (whiche folowed Iesus of no good minde, but rather to seke on euery syde, occasion to reproue hym) but that the styng of this saying caused some of them to marke it, so that those were not beguiled therwith. These, beyng nothyng altered from their malepert presumpcion, to thintent that they might either force the Lorde to testifie honorably of them, or to haue some matter to accuse him of vnto them that were of the pharisees ordre, saye vnto hym: are we than blynde also? But Iesus doeth so aunswere vnto this question, whiche was very wily, capcious, and also presumptuouse, that he declareth them, whiche thoughte themselues men of great fight, to be more than blinde: not in body but in soule, and to bee the more vncurably blynde,If ye were blynde ye should haue no sinne. because they thought themselues quicke sighted. Uerely (sayeth Iesus) yf ye were blynde, and woulde knowledge howe ignoraūt in soule ye be, your simplicitie should be pardoned. But nowe, forasmuche as ye be blinde in dede, and yet ye would be praysed among the people for learned men, ye are so very starke blinde that ye cannot be healed. As this blinde manne hath obteyned sight because he knowledged the deformitie of his body, euen so you, because ye be voluntary blynde, as menne blynded through lustes of your fleshe, cannot be cured, but continue in the sinne of infidelitie: whereas the vnlearned whiche firste were ignoraunt of the trueth, vpon the syght of miracles, and by hearyng me preache (all darkenes taken awaye) enbraceth the light of the trueth. He that presumptuously taketh vpon hym to knowe the lawe, and speaketh againste him that is the principall poynte and conclusion of the lawe, is more than blynde, and altogether out of the waye. All men haue liued heretofore vnder shadowes, nor any waye lieth open to the lightwarde, but by fayth of the ghospell. Therefore the common and vulgare people souer receiue sight, because they do not very muche thynke themselues well sighted, and if they be any whit ouerseen, it is rather through rude ignoraūce than malice. But they that whan themselues be twise blinde, yet they professe themselues teachers of the people, that is, guiders of the blynd: suche, I say, be sta [...]ke blynde, and moste daungerously, without recouery. For neyther they thēselues come to the light, and yet through false opinion, and pretence of learnyng and holinesse, they seduce and bryng other into errour.
¶The .x. Chapter.
ANd albeit they were such, yet did they disdain & enuy, the Lord Iesus, because he did allure the people vnto hym, and withdrewe them from the obedience of the Phariseis and priestes, whiche sayed persones, because they coulde no longer defende their autoritie by honest meanes, they doe their ende [...]oure to mayntaine their tiranny with disceites, frayinges, wyles, traynes, thretninges and wicked conspiracies, not attendyng the peoples commoditie, as it had been fitte they should haue doen, cōsidering they professed themselfes teachers, guydes, and shepeherdes of the people, but with the peoples discommoditie sought their owne commoditie: Iesus therfore, who had before tyme by many and diuerse similitudes enuited all men vnto hym, somewhyle callyng hymselfe heauenly breade, wherof he that dyd eate should lyue ternally: Some tyme namyng hymselfe liuely water, wherof who so did drinke, should conceiue in hymselfe a spryng of water that would gushe out and runne into euerlasting lyfe: some tyme the light of the worlde that lighteneth all mennes mindes: an other time the sonne and ambassadour of God the father, on whom he that did beleue should obtaine eternall saluation: In this place he doeth thesame thyng by an other parable, entendyng that that thyng should more depely settle in al mennes myndes, which is the [...]hiefe and head poynte of mannes whole saluacion, that is to witte, that no manne can be a directour or shepeherde of people, vnles hymselfe be firste a shepe of Christe, that true shepeherde of all the shepe that are to be placed on the right hande in the last daye. But surely he is not Christes shepe, that is not a membre of Chrste: and he is no membre of Christe that doeth preferre this worlde or his owne honour before Christes glory. But the Phariseis, because they would be shepeherdes without Christe, they were therfore robbers and theues and no shepeherdes though they chalenged as due to themselfes, the name, the hye looke, and solemne grauitie of a shepeherde. Iesus therfore noting them, sayeth: one thyng I assure you of, whosoeuer entereth into the shepefold, not by the doore, but entereth with force an other waye, as eyther by climyng ouer the enclosures, or by diggyng through the walles, thesame is no shepeherd, but a these, & a murtherer. A thefe to catche somewhat by fraude and stealth, a murtherer to kill by violence. But whoso entereth in by the doore, because he deuiseth no guile against the shepe, he is a shepeherde: & to him hauing minde to entre in by the doore, shall he open the doore, whiche onely hath the right to let in. Though the shepe be a fearde at the vnknowen voyce of the thefe and murtherer, yet doe they acknowledge and heare this mannes voyce: because it is the true shepeherdes voyce. For albeit the shepe be a seely simple beast, and dependeth of the ayde of other, [Page] yet shepe doe knowe the voyce of the shepeherde, of whom they perceyue relefe: and they quake for feare at the voyce of wulfes, by whom they be put in feare of death. Therfore the shepeherde goyng into the shepefolde by the doore, maketh not the shepe afearde, but is well inough knowen, and on his behalfe knoweth his shepe, so that he can also name euery one of them, and they beyng called doe obey his voyce. For they be called to theyr foode and meate, and not to the fle [...]he shambles to be killed. And they be called with a frendely and with a knowen voyce: they be not thruste out with violence: and the shepeherde conducteth them, beyng redy and towardes at his call, to pastures: and when they be once brought out of the folde (wherin they were enclosed) and are come abrode into the common fieldes, leste they should runne astray, the true and knowen shepeherde goeth before his flocke: and ye flocke foloweth him. For he goeth not all husht and dumme before them, but eftsones entiseth them to folowe hym: and calleth the shepe backe againe in case they be wandered and strayed asyde. And they knowe theyr shepeherdes voice, and therat come into ordre. But they doe not folowe the shepeherde of an other flocke: but loeth him, and flie from him as vnknowen, because they knowe no nother shepeherdes voice but their owne.
With this parable our Lorde Iesus did sore reproue the Phariseis, the Scribes, the priestes, and headmen of the people, whiche had indignacion and disdained that there should be so many whiche had leauer cleaue vnto Iesus than to them that toke themselfes to be the guides of the people. Moreouer they that were very swyne and goates, gaue eare to those mens voyces. But they that were truely shepe, without fraude, simple, and that doeth no harme, did knowlage the voyce of the Lorde Iesus: who was the true shepeherde to whom the father beyng porter, opened the doore, that he might lede his obedient shepe into the pastures of euerlastyng lyfe. But for so much as the Phariseis did not vnderstand what this parable ment, Iesus did vouchesafe to make playne the thynges whiche he had spoken darkely, for two skilles, tho [...]e, to make them more attētiue, the other, that the matter whiche he vttered by a parable, myght take roote deper in theyr hertes that heard him, he sayeth vnto them: I doe affirme vnto you a moste true thyng. I am the very doore wherof I haue spoken, by which doore the shepe yt will be saued must goe in & out. By this doore it behoueth him to goe in, that will entre to the office of a shepeherd, & exercise that funccion, for it is not ynough, at all aduentures (not regarding what waye) to haue entred forceably within the limites, enclosure, & shepefolde of ye churche. It is not sufficiēt to haue attained the name & dignitie of a shepeherde, not forcing howe. Howe many soeuer hath been such, that by euil meanes haue rashely runne into the shepefolde of Gods people, not of any minde to feede, but to spoyle, because they haue not entred by me that am ye doore, they be no shepeherdes, but theues & murderers, forasmuch as they be gredy of lucre, & in crueltie rigorous & very tirauntes. But yet those swine & goates that loue this worlde, haue geuen [Page lxxii] eare to all these manier of voyces. But shepe limited and predestinate to the pastures of eternall life▪ and that are desirous of foode of the gospell, haue not hearde the voyce of these, nor knowen in them any gospellers voyce, because they were not true shepeherdes. For their voyce soundeth nothyng shepeheardlyke. But more lyke the voyce of a robber, and of a rauenous woulfe. I am (I tell you) the dore. There is no healthfull entryng into the churche and kingdō of heauen but by me, whether thou wilt be shepeherde or shepe. If any entre in by me, he shall attain eternall health: and shalbe without all daunger of theues and murderers, but through this shepehearde shall go into the shepefolde safe, and take the fruicion of the blessed quietnes of contemplacion, and shall again go out into the pastures, to practise and put in vre the office of charitie. And there shal no where lacke pastures, but in all places shall be matter to do good vpon, to the intente he maye bothe profit other, and he hymselfe through good dedes repayre home agayne to the shepefolde more fatter and better likyng. Thus now ye haue one token, wherby ye maye discerne a shepe from a goate, a true shepeherde from a false. He that beleueth not on me, & yet maketh himself a shepeheard of the people, of him ought men to beware. And his voice shal thā disclose what manier one he is, if his woordes haue no taste of Goddes glorye, if they sauoure not of the peoples health: but of his owne praise, of gaine, of worldly subtiltie, and of tiranny: let the shepe take hede to themselues and beware of him: for he is a thefe and a murtherer, he is no shepehearde. And he is the more daungerous, because he fameth himselfe to be a shepeheard. And in case the voyce be not a sufficient profe, take hede to theyr dedes.
The thefe cummeth for none other purpose but to steale, and to get himselfe vile and filthy gaine of the harmes of an other mans flocke. The murderer cū meth not but to worry and destroye, and to practise tirāny vpon the flocke, vnto the whiche to haue dooen good, had been his parte and duetie. Thre wayes therefore it shalbe lefull to decerne the true shepeheard from the thefe or prayecatcher: If he entre not in by the doore, that is to saye, yf he dooe not acknowlage me by whome onely there is hope of eternall healthe: If he speake not those thynges whiche agreeth with the doctrine of God: thyrdely if his intente be directed any other waye than to those thynges that appartayne to Goddes glory, and saluacion of the people. If none of these faultes can be found in me, but if rather the father of heauen haue opened the doore, if I speake those thinges whiche accordeth with the meanyng of the lawe, & whiche are agreable to the will of the father of heauen, yf I doe no where hunte for lucre or mine own prayse,I am the good shepehearde. but obeying my fathers pleasure, thirst after nothyng els but al folkes health, than vnderstande ye that I am the true shepehearde, and acknowlage ye my founder, my voyce, my desyre and study.
They that auaunt themselues to be shepeheardes, goe aboute this, verely euen to get themselues commoditie of your discommodities, who than fare best whan the flocke fareth wurst. I that haue entred in by the doore, came for [Page] none other thing, but that the diseased shepe should bee healed, the dead should liue, and the quicke shoulde be fatted with all kynde of vertues. He is taken for a good shepehearde which liueth in dede of the reuenewes and yearely profites that come of his shepe, whiche purloyneth nothyng, or nothyng deuoureth. But an euangelicall shepehearde ferre passeth this vpright dealyng. For he doeth not onely not spoyle as the thefe doeth, not onelye not teare in pieces as the praie catcher doeth, but also bestoweth his owne life for to defend his shepe, so farre of it is that he would for any gayne sake, hurt the flocke that he is put in trust withal, or lose that which he hath taken in hand to kepe. Therfore the other sort, that braggue vpon theyr beyng shepherdes, are woulfes & no shepeherdes. But if ye demaunde an exaumple, and a profe of a good shepherde, it is I that am a good shepherde, whiche do not onely my selfe not seke my commoditie of the flockes harme▪ but I also dooe frely geue of myne own goodes, yea and my lyfe too, to resiste theim that come againste the flocke, to endammage or greue it. I dooe that for my shepe, that one frende will not doe for another. He cannot be a shepherde vnlesse he be pure from all singular profite and priuate commoditie, except also he set euen his owne life at naught, whan at any time the flocke standeth in ieopardy. For ther be many thinges that make incursion against the health of the flocke. Therfore he that is a true shephearde, and in his herte careth for the flocke for none other skill, but because he lou [...]th the flocke, redy to do his commaundemente that gaue him that flocke to be kepte safe, and not to be nye shorne, spoyled, slayn, or worried, he defendeth the health of his shepe, euen with the losse of his owne lyfe.
But contrary, he that is an hierelinge, & hath taken the ouersight of the flocke for his owne aduauntage, yet although he doe rightlye gouerne, and rule the flocke whiles al thinges be caulme and quiet, yet if there hange any ieopardye of life thereupon, that is to were, if he see the woulfe prease vpon him furyously, he betrayeth the shepe, and leaueth the flocke to the woulfe to be scattered abrode, and so pece meale to be worried, and saueth his owne lyfe by runnyng awaie. And what is the cause? Nothing els but because he is an hired seruaūt, and no shepeherd. True charitie hath no respecte to the rewarde. Whereas consideracion of the reward hath place, there is either no charitie▪ or vnperfite charitie. And if there be any duetie doen, it is not doen with that good wyll that a true shepehearde would dooe it with all. But where the thyng moste requireth the very naturall shepehearde, there thā is ye flocke deceitfully betrayed, whiles the hired shepeherde runneth awaye. And why is that? Because, when that he hath considered the matter after worldly iudgement, he counteth it better that an other mans flocke do perishe, than himselfe to come in perill of life. And yet is this maner of men some deale better than they, whiche playe the woulfes themselues against the flocke, vnder the false title of shepeheardes. For there be they, whiche in tyme of prosperitie doeth right faythfully take hede to theyr flocke, but yet when there is a great daunger, they leaue traiterously the flocke to the woulf to be disperpled abrode and torne in pieces: for he fantasieth thus: In case thei go to wracke, what than? I haue no losse therby. My wage is safe, and though I lose some deale therof, I had rather lose it, than to cope and fight with the woulfe, for another mannes cattell. There shal another flocke be foūd out, whiche I shall bee hyred to haue the ouersight of: thoughe the maister of this flocke loose it.
[Page lxxiii]Neyther doeth the death of the flocke greue the hyred mans mynd. So it happeneth that both the owner hath losse of that thing which he entierely loueth, and the flocke cummeth to destruccion, whiche mighte haue bene saued. It is therfore no meruayl, though euangelike shepe knew not the voyce of such like shepeherdes. The shepe be not in faute, but the lewde shepherdes are to blame. Nor it is not to be disdained at, if they whome my father so draweth, do folow me, forsakyng the hyred shepherdes that are but very theues and murderers. For they feele and perceiue that I am all maner of wayes a good shepeherde, euen to spend my lyfe therfore. I know my shepe cōmitted to me of my father, al whose goodes are mine: and on the other syde, the shepe that are drawen by the inspiracion of the father, acknowlageth their shepeherd, loueth him, and foloweth hym, knowing right well that there is no hope of saluacion but by me.
The father knoweth me as his owne naturall sonne, obeying his wil in all thynges: and agayne I know the father, who desyreth, that all menne shoulde be saued. At his commaundemēt I bestowe my life for the safetie of my shepe whiche he hathe geuen me to haue them saued: nor any thyng wyll I so dooe, that this worlde (while I am the shepherd) shall haue power to harme them, nor yet the prince of this world the deuil: but to kepe my shepe whol and soūd, I will geue my selfe to death, by that meannes to abate the woulfes violence: and to deliuer my obedient shepe out of his chawes.
Nor it doeth not fully content the fathers wil and my charitie, if I should saue these shepe alone, whiche beyng of the people of Israell, he hath geuen to me to be saued first, but my cure reacheth further than so. There bee also in other nacions shepe scattered and in daungier of snares, of woulfes, theues, and murderers: neyther will I rest vntil I bring these also into the common shepefold. And although they heare not the voice of Moses, or of the prophetes, yet shal they knowe and geue eare to my voyce, I meane suche as be ordayned to saluacion. For the countrey dooeth not exclude from saluacion. Whosoeuer heareth the voyce of the sonne of God, (who is the very true shepeherd) shalbe saued. Hitherto the flocke of God hath bene scattered through the multitude of false shepeherdes. All doeth promise saluacion, and euery one hath his voyce, and one calleth this waye and an other the other waye. In the meane whyle, the flocke being destitute, is scattered here and there, and dyuers wayes perisheth. But so soone as they shall heare me, all they wyll knowe the voyce of the true shepeherde, and they shall come together out of all partes of the worlde. And so shall be made one folde of all, and no moe shepeherdes but one. He that is without this folde cannot be saued. He that dooethe not acknowlage thys shepeherd, shal goe to perdicion. But lest that should happen through my fault, I so throughly play the good shepeherde, that I lose my lyfe clerely. There is no decay in my father,I geue my life for the shepe. &c. thoughe all thyng that be create doe peryshe, for he hath nede of nothing, but of mere charitie towardes mankynde, he sente hys sonne to saue all menne if it coulde be. And because I am of thesame mynde that my [Page] father is of, therfore he doeth derely loue me, as hys owne sonne, and no hired manne, because of myne owne good will I bestowe my lyfe for the health of my fathers flocke, it is so muche more vnlyke that I would, to hurt the flocke withal, seke out myne owne cōmoditie. Amongest men it is a great loue, if one when there is ieopardie towardes and daungier imminente, doeth not priuely steale awaye. I doe more, who with a free good will, geue my selfe to deathe. There be that lyeth in wayte to haue my lyfe, well, theyr malice could not preuaile agaynste me, excepte I were determyned of myne owne free will, to dye for the saluaciō of mine. These folke of truth are in mind to murther, yet could they not kyl me vnlesse I would my selfe. Therfore they shal not take from me my life, but I will willyngly yelde it vp to redeme my shepe wt my death to euerlasting lyfe. Doe not beleue that I shall willingly geue my selfe vnto death, except I take agayn that willingly left lyfe, euen of myn own power, when I will. Herein consisteth the prayse of a true shepeherde, that of hys free will he offereth himself to death for the flockes helth, when it lieth in his owne power to eschew death if he list. No mans power could take my lyfe from me against my wil,I put my life frō me yt I might take it againe. but I geue it willingly for the flockes saluacyon. Other dye when as they would not, & being dead they reuiue not. And though a mā may wickedly kill himselfe, yet cannot he reuiue hys bodye agayne, with the lyfe that is once gone. I haue power to doe both, to sende foorth this lyfe out of the bodye, and to call agayn the same into the very selfe sayd body. In case it seme a thyng incredible vnto you, that any manne shoulde willingly redeme an other mannes lyfe with his owne death, no more to say, but it is so thought to my father that sente me into this worlde, by this waye to weorke the feate of mannes saluacion. I willingly and gladly doe obey his commaundement, whose wil and mine are all one, and who hath geuen me power to perfourme my will.
When Iesus had tolde a long tale of these thinges that were straunge, vnhearde of and far aboue the common capacitie of most men, there fel a newe iar in opinions among the people: for some sayde that whiche they had already many tymes sayed, whensoeuer he disclosed theyr secrete conspiracies, or if he spake or did any thyng aboue the power of manne: he hath the deuyll (saye they) and is madde. For the wordes whiche he speaketh, lacke common sence. What pleasure is it to heare this felowe? Againe some folke els sayde: these be no suche mans wordes, as is in the deuils daunger. For his woordes, smelleth of the power of God, specially for as muche as his deedes be agreable to his wordes. As his wordes be, suche be his dedes. He speaketh thinges farre passing mans wit, but the same doth thinges, which far excede mans power. Can a mad man, and he that is possessed with a deuil open blinde mens iyes? It is ye propertie of deuils to put out ones iyes that seeth, but to geue fyght to him that is borne blind, cummeth of the power of God. Forasmuche than [Page lxxiiii] as it is euident that that thyng is doen by hym, hys talke cannot procede of a noysome deuil, whose dedes appereth playne to come from a beneficiall God. The Lorde Iesus maketh no aunswere to thys altercacyon, teachyng vs by the way, that the wieked are not alway to be striuen with in wordes: and that by dedes it is rather to bee declared what we can dooe, than by woordes: and sumtimes place is to bee geuen to the furie of the eiuil sorte, nor the moderate temperaunce of the ghospell, is at any tyme to bee forgotten. After all thys the feastful daye ministred newe matter to sette in hande and dispute with hym agayne. That solemne feaste was than, whiche they call the dedicacyon of the temple, for because the temple was reedefyed and repayred after the exile that was made at Hierusalem by the Persians. Neyther was Iesus absent at this feasteful daye, a newe maker of the law, and of a new temple, that is to say, the churche, chefe deuyser and maister of the woorkes. And it was winter: A full very mere tyme for theyr myndes, whiche throughe loue of the colde lawe, dyd not burne in the loue of the ghospell. Therfore Iesus was not nowe in the inner parte of the temple, but walked in the porche which ioyneth to the temple, that is called Salomons temple, to the intent that the very place shoulde declare that peacemaker to be presente, whiche shoulde reconcyle all thynges in heauen and earth. There walked truely the aucthor of the lawe of the ghospel, Moses lawe being nowe at a poynte to cease. The Iewes therefore, leste he should escape theyr handes, came rounde about him, whyle he was walkyng there, sore moued with many of his sayinges and dooynges: neyther dyd they well agree among themselues,Yf thou bee Christ, tel vs playnly. some maliciously fynding faulte with al thing, some gathering of hys dedes and wordes, a certain thing to be honored in him aboue mannes power. And they set vpon hym with these woordes: Howe long wilt thou kepe vs in a doubtful mynde, and therewith sette the people on a rore? If thou bee that verye Messias, whome we looke for, tell it vs openly without all colour.
But although Iesus was not ignoraunt that they dyd demaunde of a peruerse mynde this thing, whiche they had both oftentymes hearde, and myght also haue perceiued the same by his doinges, yet he maketh them a gentle aunswere, more desyrous to enstruct them, then to angre them. What nedeth it me (sayth he) so often to speake of my selfe, and tell who I am? namely forasmuch as if I doe openly testifie the trueth, ye call the recorde therof arrogancie. I haue already tolde you (if ye woulde beleue me) who I am: Yea though ye dooe not credite my woordes, yet ye cannot be ignoraunt of the thyng whiche ye desyre knowe of me.
There is no surer profe than dedes: Ye see my doynges, which your selues doe witnesse I doe at my fathers will and not the deuilles, as some doe misreporte. If my actes be worthie to bee imputed to God, beleue that I am sente of God, But ye dooe neyther beleue my dedes nor my woordes: whereof I am not the cause, but your owne corrupte and suspiciouse mynde. They that meane well and playnelye and bee not polluted with the naughtynesse of thys worlde, beeleue my woordes, and lyke good shepe knowe the voyce of [Page] a good shepeherd: and semblably I knowlage them for my shepe, though after the worlde they be poore sely thinges. But ye therfore doe not knowledge my voyce, because ye are not of the number of my shepe, whose simplicitie is lightely taughte, when as youre myndes be swollen with ambicion, leuened with malice, with enuie corrupted, infected with couetousnes, and with sundrie affeccions of this worlde defyled, from whiche vices, if ye would purge your minde, verely euen you also should heare my voice: neither should you so doe without benefit. For first of al, ye should therby auoide death, which hangeth ouer all rebels agaynst the sonne of God: moreouer ye shall obteyne therby euerlasting life. For of trueth, those my shepe (how simple and vnlerned soeuer they be after the iudgement of the worlde) as long as they doe knowleage me the shepeherde, and all the while they folow me as gyde, dooe through my liberalitie, get euerlasting life: when as other that are taken in the worlde for men of great felicitie, goe to euerlastyng death. They be symple shepe, harmelesse, weake, lacking all worldely succour. The world riseth against these with all engiens and force. But the aduersarye shall not haue so greate power, that he shall be hable to take them out of my handes. The world hath auctoritie of phariseis, dignitie of priestes, it hath armed kynges, hye magistrates, iudges, places of iudgement, prisones, cheines, roddes, axes, broddes to pricke with, exile, deathes, & whatsoeuer is wont to bring feare, yea euen to stedfast myndes. On the other syde, it hath riches, pleasures, dignities, honours, and what soeuer is wont to corrupt most vncorrupt myndes. The world vseth all these engines to plucke my shepe out of my handes, but I beeyng theyr protector & gouernour, no man shall be hable to take them awaye from me. What thyng soeuer the worlde shal goe about, the same shall be commodiouse to the shepe, and turne to my fathers glorye. We will not fyght agayne with weapons, or with poyson, we will not counter with them and geue rebuke for rebuke, but without suche defence, we shall yet by a new way, haue the victorye.
My father. &c. is greater than al. &c.That defence alone, whiche my father hath geuen me to defende my shepe withall, is greater and of more force than all the wepons, wherewithall the world shal ryse agaynst me and myne. Neyther will my father forsake me, nor I my shepe. The same thyng that lyeth in me to doe, lyeth also in my father to doe. And because there is no power of the world that can force any thing out of his handes, whiche can dooe all thynges with a nodde, neyther can any thyng pull that out of my handes, which he hath taken me to kepe: As there is an exact companionship of power betwene my father and me: so there is a full consent of will. We be throughly one, all one in power, all one in will and nill. ‘The texte. Then the Iewes agayn toke vp stone to stone him withal. Iesus aunswered them: many good woorkes haue I shewed you from my father, for which of them doe ye stone me? The Iewes aunswered him saying: For thy good weorkes sake we stou [...] thee not, but for thy blasphemie, and because that thou being a man, makest thy selfe God.’ The Iewes being sore moued with these sayinges, not content with so often namyng hys father, by whose defence he promised so great thynges, tooke vp stones again to stone Iesus. But yet no mā set vpō him, because his time was not as yet come, in whiche he had determined to dye for the saluacyon of mankynde, but he assayeth to assuage & mitigate theyr furie with gentle woordes. The people are accustomed to take vp stones in theyr handes (sayth he) and so openly to punishe euil doers, and common malefactours. I haue doen nought [Page lxxv] els but bestowed benefites on you of my fathers liberalitie: I haue better enstruct them that erred; I haue comforted them that were in affliccion, I haue fedde ye hungrie, I haue restored the one handed to both, I haue made cleane the leprouse, I haue healed the sicke, I haue driuen away deuils from menne, I haue set them on fo [...]e that were diseased of the palsey, and such as had their [...]nowes shrounken, I haue put awaye feuers, and all diseases and maladies, I haue called the dead to lyfe agayn, & the whole power and auctoritie which my father hath geuē me, hath bene bestowed to succour you, & it hath bene frely employed to your cōmoditie. In al these thinges now which is yt one thing that ye thinke worthy stoning? If he that is good and liberall be stoned, what is to be doen to naughtie folke, & to them that be harmful? The Iewes being brought in conclusion to this poynte, that eyther they muste bring furthe some faulte agaynste hym, or clies aknowlage theyr owne folye, leste they shoulde haue no pretext to hyde theyr furie withall: we (say they) are not wont to stone any man for his good weorkes sake, but we count thee woorthy to bee stoned for an horrible crime, of all other moste greate, euen blasphemye: And in thys thyng we folowe the auctoritie of the lawe, which commaundeth such should be ouerthrowen with stones. Who can suffer any longer, that thou being a man, makest thy selfe God, hauyng eftsones god thy father in thy mouthe, as though we al were not the children of god, and as though thou were by some newe and peculiar waye, Gods sonne, that thou and thy father may be parteners in all thynges? Is not this to take a certayn godhead vpon thee? But forasmuche as there is but one God, what manne so euer (therefore) taketh vpon him to be felow with god in power, is iniurious to Gods maiestie, & a rebel. ‘The texte. Iesus aunswered them is it not written in your law, I sayd ye are Gods? If ye cal thē Gods, vnto whome the worde of God was spoken (and the scripture cannot be broken cō cerning him, whome the father hath sanctified, and sent vnto the worlde) doe ye say that I blaspheme, because I sayd, I am the sonne of god? If I do not the workes of my father beleue me not: but if I doe, and if ye beleue not me, beleue the workes: that ye may knowe end beleue that the father is in me, and I in him.’ The Lorde Iesus dooeth with suche moderacion make aunswere vnto thys faulte which was layed to his charge, that he clearelye auoyded from him the sinne of blasphemie, and that also he did not, with any terrible woordes more engreue theyr frowardnes, and yet he did with great sobrietie defend that his due, whiche he ought not to denye, because he woulde not haue it vnknowen to vs: You (sayth he) lay blasphemie to my charge because I name God to be my father. Is there not a greatter thing than that writtē in your lawe, euen in the Psalmes? I haue sayd ye are al gods, & sonnes of him that is hie. If god himselfe geue prayse of the dignitie of his name to them, vnto whome the woorde of God was spoken not onely calling them the children of God, but gods too, and yet was not the maiestie of one god harmed, nor that thing can be vntrue whiche is declared in holye scripture, howe can ye stretche to me the faulte of blasphemie, that doe say, I am the sonne of God, whome the father hath only sanctified & sent vnto the world, that by the sonne al should obteine holynesse? If cōmunicacion had betwene God and man, make of men gods, and the chyldren of God, is it not a thing to be borne with, if I say that I am gods sonne, [Page] whiche am the woorde of God it selfe, and who was with god before I came into the worlde, and am he that hath coumpany with him in all thinges? It is no presumpteouse thyng that I take vpon me in my woordes, a thyng verely that beseemeth many other, by the aucthoritie of scripture. But it were more conuenient to iudge by the selfe dedes, what name I ought to haue.
If my dedes dooe not proue me to be aboue a man, if they haue not the proofe of godly power, beleue not that I am the sonne of God, and that God & I agree throughly in al poyntes. But if ye see God the father shew furth his power in me, though algates ye will geue no faithe to my wordes, yet at least beleue the dedes that ye see with your iyes, and take me for arrogant if I doe not perfourme more in dedes, than I take vpon me in woordes. If ye would consider those thinges with pure simple mindes, it should come to passe that ye would geue fayth to my wordes too, and doubte no more, but that the father is in me, and I in the father, that bothe we, the one and the other, are sociate & adherent together naturally & vnseparably, whiles he woorketh by me, whatsoeuer he will, and I doe no where swarue or alter from his exaumple & commaundemente: In so muche that he whiche beleueth on hym, beleueth on me, and whosoeuer speaketh agaynst hym, speaketh agaynst me.
When the Iewes had hearde these sayinges, being therwith more an angred, wherwith in dede they ought to haue bene refourmed, they goe about to lay handes on hym, and so to accomplishe that thyng whiche they had already often attempted in vayne. But Iesus escaped oute of theyr handes, declaryng thereby, that he was wel willyng to suffer, when time should come. Therfore when Iesus had taught there sufficientlye, he geueth place for a tyme to theyr vncurable fury, and wēt ouer again beyond Iordane, to the very place where Iohn begun first to baptise, (for as we haue sayd, he afterward chaunged his place, and baptised at the water of Sichem.) Here now Iesus abode in the deserte, as one that had lothed or extremely hated the sinnefull wickednes of the cities. And many came also thither vnto him, out of places yt ioyned nye therevnto, whose myndes the fame that was bruted of Iesus, the sermons and miracles yt were heard and sene, did inflame. And of truth, the very place brought them furthwith in mynde to compare Iesus, who had alreadye shewed some tryall & profe of himselfe, wt Iohn, whome they had knowen before. And whā they remembred that Iohn had bene in highe auctoritie, and yet had dooen nothing els but preached the baptisme of penaunce, and without dooyng anye miracles had gotten himselfe so greate estimacyon among the multitude, that he was thought to be Christ: And on the other side, when Iesus had by shewing furth so many miracles, declared a power greater then mans strengthe, yt he had so often put the Scribes and Phariseis to silēce, with his prudent and piththie aunswers: Finally, that Iohn himselfe had so often testifyed so highly of Iesus, confessing openly that himselfe was not worthie to leuse the latchet [Page lxxvi] of his shoe: The Iewes (I say) consideryng all these thinges, had thys saying among themselues. Iohn (say they) when as he wroughte no miracle, was in credite with the Iewes. Much more therfore ought faith to be geuen to this man, that with so wōderful seldome sene miracles, gathereth or winneth faith to his wordes. And albeit Iohns recorde of this man were heretofore litle beleued, yet now the matter selfe declareth that his recorde was true, for so much as this saide Iesus hath accomplished mo thinges than Iohn promised of the mans behalfe. And so now therfore, partely for Iohns relacions sake, (whose reporte had no slender auctoritie among the Iewes,) partly through his own wordes that were ful of godly wisedome, and partly for his dedes sake which did beare witnes of his diuyne power, many beleued that Iesus was verye Messias, whiles yet the Phariseis, the Scribes, and the Priestes, did styl continue and persiste in theyr frowarde malyce.
¶ The xi. Chapter.
ANd furthwith occasion is offered, whereby Christes glory and his fathers shoulde highly be renowmed, & withal the malice of the phariseis should be prouoked to murther. For while he made his abode at Iordane, it chaūced that a certain mā called Lazarus, lay sicke in the towne Bethania. This was both the sicke mās and the twoe sisters Marie and Marthaes countrey. Furthermore, Mary was she, that (to ye notable profe of loue towardes Iesus) with a precious oyntmente anointed his head sitting at the feast, and with her heare wiped his fete, which she had washed with teares. Wherof came a great amitie betwene the Lorde Iesus and this familie. Therfore whē Lazarus was through greuous sickenesse in perill, his sisters (trusting vpon the acquayntaunce that they had with Iesus) sendeth to shewe him of his frendes dysease, doubtyng not but that he would of his merueylouse gētlenes towardes all folke, helpe his frende being in daunger. Behold (say they) he whome thou louest is sicke. For they thought it inough to signifie the thing to him that loued the manne, and therefore they made not further intercession. To whome Iesus made answere: this sickenes is not vnto death. God hath suffered it to fall vpon hym, that by that occasion, God and his sonne shoulde be glorifyed, with putting awaye the sickenesse by theyr godly power.
Iesus verely loued Martha and Mary, and theyr brother Lazarus too, & yet suffered he him to fall into sickenes, and also to dye: lest we shoulde thinke it an vnsemely thing, if at any tyme good folke and right holy menne bee punyshed with miseries of this world: god, as it were dissembling, either bicause so it is expedient for them y• suffer, or els because it so helpeth to set furth the glory of God, not that God doeth through mans harme procure hys owne glory, but that for mans sake, he is wont to turne the eiuels, which chaunseth vs after the lawe of mans state and condicion, or by casualtie, to our saluacyon, or to hys owne glory. He knewe right well his frendes sickenes: yea, before it was tolde him. But yet was it fit, that his disciples mindes should be prepared and made redy for the great miracle that was to come. Therfore after report was made to Iesus of his frendes disease, he did not furthwith goe thence, but taried still two dayes in that same place, verayly not neglecting the daunger of hys frendes, but looking for a more large matter to worke a miracle of, wherwithal he himselfe, who should sone after dye, might lift vp the mindes of his disciples, weake and feble as yet, to the hope of the resurreccion.
But his disciples kepyng silence for feare, because he of late escaping the handes of the Iewes, was thought to be more safe in the deserte, Iesus sayd vnto them: Let vs go into Iewrie again. Whē the disciples heard Iewry named, remembryng howe vengeable and cruell the Phariseis hatred was cowardes him, and how often they had taken vp stones to cast at him, how oftē they endeuored themselues to apprehende hym: the disciples (I saye) stoode in dreade not onely of theyr maisters harme, but also of theyr owne. For as yet they had not receiued the holy ghost, and bare a certayne worldely affeccion towardes Iesus, themselues lykewise through feblenes lothyng death. Therefore dissuading him from goyng agayne into Iewrie, they say: Sir haue you forgotten how that there a while agoe the Iewes would haue stoned you, vnlesse ye had secretely withdrawen youre selfe? And will you goe thither agayne puttyng your selfe in open daunger? But Iesus did coumforte theyr fearefulnesse by a parable, signifying that nothing is to be dredde of them that cleane to Christ: who is the light of the worlde. For the night hath vayn feares. The daye knoweth no suche terrours. Hathe not the daye (sayeth Christe) twelue houres? The night shall not come before his tyme. In the meane tyme, whosoeuer walketh in the daye, stumbleth not: for why, the sunne maketh him to see and to eschewe stumblyng. But the sunne beeynge taken awaye, whosoeuer walketh in the night, stumbleth, because he lacketh light. I am the light of the worlde, it is right mete that you be guided by me, and folow my conductyng, and not to goe before the lighte. Be not afrayde before the tyme. So long as I geue light vnto you, there is no ieopardie. The night shall come, whē you beeing disseuered from me, shall bee troubled.
When Iesus had with this saying mitigate the Apostles feare, he sheweth the cause of his goyng furth on his iourney, saying: Our frende Lazarus sleapeth, I therfore go hence to wake him. When as the disciples that were troubled with feare supposed that Iesus dyd not speake of very deathe, but of the common slepe, they aunswer: Sir if he slepe, there is no cause why you should goe thither, for slepe in sicke folke is woont to bee a token of recouery of health. The disciples wer loth to go into Iewry again, and therfore to the vttermost of theyr power, they doe auoyde the causes of going thither. But Iesus did by litle and litle prepare the myndes of his, earnestly to consyder and beholde the miracle to come. For he had therfore leauer say fyrst he was aslepe then dead, to the entente he might after the vsage of holye scripture, shewe the hope of the resurreccion. For they be rather aslepe then dead, whiche reste to lyue agayne. Neyther is it so easy for any of vs to awake hym that sleapeth, as it is for the Lorde to call the dead to lyfe. Therefore the discyples not vnderstandyng the thyng that he spake of sleape, and waking out of sleape, to let them know that no hidde thyng was vnknowen to him,Lazarus is dead and I am glad for your sakes. &c. he sayth vnto them more playnly: Lazarus is dead, nor he added not the thing that was than more stoute to be spoken, as concerning the raysing him vp agayn. For he woulde rather that to be signifyed than expressed, and hys mynde was rather to dooe the thyng, than promyse it, euery where makyng readye for vs an exaumple of modestye and temperaunce. And because he aunswered them that tolde hym his frende was sicke, that that sickenes was not deadly, but chaunced to the entente that Goddes glorye and hys sonnes also shoulde bee set furthe by it: a lyke thyng sheweth he to his disciples, saying: I am glad that I was not there while my frēde was sicke and dyed, and for youre cause I reioyce, that youre truste whiche I perceyue to bee weake as yet, may bee strengthed and confirmed with a more euident miracle. For if the sicke man had mended and recouered healthe (I being present) it might haue bene thought a casualtie: in case I had at hys sisters requestes raysed hym that had bene newly dead, the Phariseis whiche fynde faulte with all thynges, mighte haue layed for them that it had bene a lacking of senses, or but a swouning, & no death, for that sumtimes happeneth in some diseases, that the bodies lying a long time in swoune, come to lyfe agayn. Now for asmuche as it is a very death in dede, there shal be a more plenteouse matter of beliefe. Therfore let vs go to him. The going thither pleased not the disciples for feare of the Iewes, which feare slacke sore in theyr mindes, and yet coulde they not improue the godly and weightie cause of that iourney.
And albeit Iesus was not ignoraunt what thing troubled the myndes of his disciples, and though also he swaged theyr dreade by reason that he sayed he shoulde goe to Bethania and not to Hierusalem, yet neuerthelesse the nyenesse of the place that they feared, made also theyr timorouse myndes afrayd.
[Page]The disciples being carefull and pensyfe, (and yet durste they not refuse to do their maisters commaundement,) Thomas whome the Grekes cal Didimus, and in Latine is named geminus (a twinne) being more timorouse than the rest, sayeth vnto his felowes: let vs also goe, (if it be certaynly thus) to dye with him, for as muche as his determinate mynde is, to bring bothe himselfe and his, into a manyfeste peril of lyfe, wheras he may so deuise that bothe shall be in safetie. Iesus than went furth with hys disciples to Bethania, & founde that Lazarus had lyen in hys graue fower dayes alreadye. Uerily Bethania was about fiftene furlonges of from Hierusalem, and thereof came the discyples feare, and thereupon also arose occasion that caused the miracle haue moe witnesses and lokers vpon. For the nighnes of the place caused many to come thither out of Hierusalem, euen of fauoure they beare to Marie and Martha, and of neyghbourlye duetie to coumforte them in the deathe of theyr brother. Whiche kinde of office and duetie was wont to be doen to riche folke, euen for honour sake.
Martha that diligently bestirred her, wente about all thinges with diligence: when one had tolde her that Iesus was come nyghe at hande, she with spede went out to mete hym. Marie kept still the house: Martha therefore when she was within the sight of Iesus (vpon ryght good hope that she had conceiued of her brother to be called to life again) with a doleful voice, she sayd vnto him: lord if thou hadst bene here, my brother had not bene dead, for thou couldeste soone haue healed him with a woorde. Although in dede the thing is not yet euen at this present vtterly without hope. For I know that what thyng soeuer thou askest of God, he will deny the nothing, although thou wouldest aske life in hym that is dead and buried. These sayinges were spoken of Martha with a minde that neither did vtterly despayre, nor yet fully beleue. Therfore to confirme her beliefe, Iesus sayed vnto her: be of good coumforte, thy brother shal ryse agayne. Neither did this promise satisfye Marthaes minde, who (because she had but a siely piteouse hope of her brothers rysing agayne) coulde not but feare the matter. She was afrayd verilye, that lyke as he aunswered the messengers, saying that the sickenes was not deathlyke, and with that doubtefull aunswere beguiled them, so was there nowe lykewise some mistery in his wordes that should disapoynt and deceiue her hope: I knowe (sayeth she) that my brother shal ryse agayne: but that shall bee in the laste daye when we shall all ryse agayne, for some Iewes, namely they that were of the Phariseis secte, beleued that there should bee a generall resurreccyon.
Iesus therefore to further the womans affiaunce and opinion of hym, by litle and litle to greater thynges, and that he might declare himselfe to be very [Page lxxviii] he, that not onely could obteyn by prayer, of God, lyfe to the dead (a thing that is redde ofte to bee dooen of other holy men) but to be the very fountayne selfe and authour of lyfe, both already geuen and to bee geuen to all thynges, nor that any death is to be feared of them, that putteth theyr confidence and hope in him, forasmuche as thoughe deathe chaunce, it can nothyng hurte hym that cleaueth fast to the fountayne of all lyfe: Iesus (I saye) vpon these consideracions, aunswereth Martha on thys wise: Thou beleueste Martha that with my prayers I may obtayne of my father, lyfe for thy brother whiche is deade: thou beleueste that thy brother shall bee restored to lyfe agayne (as other shall be) in the last day. Yea but thou must beleue this also: that they which shal ryse in the last daye, shall haue lyfe by me, nor that any man hath lyfe at all, but by my gifte, neyther is any restored to lyfe agayne but by me, not onely touchyng death of body, which is not muche to be feared, but as concernyng the death of the soule also, whiche is most of all to be feared. And the soule that liueth, liueth by me. And the reuiuing soule, reuiueth by me, for I am the very fountayne of resurreccion and lyfe. He that cleueth to me by fayth, although he bee dead in bodye, yet shall he lyue. And take not thys saying to be onely spoken of thy brother, but generally, what man or woman soeuer hath faythful affiaūce in me, he shall not dye euerlastingly, although his body lyuelesse lye at rest for a tyme. Martha, beleuest thou the thyng that I saye? Martha beeyng at thys tyme altogether myndeful to haue her brother reuiued againe, geueth no very apre aunswere to Iesus saying, but yet she did confesse generally how hiely she iudged of him, saying: Lorde I doe beleue. I beleue that thou arte Messias, the sonne of the liuing God, who beeing promised of the Prophetes, and many hundreth yeres looked for, art come into the worlde.
Martha vpon these wordes being commaunded to returne home agayne, and to call her sister Marie, (her lamentable mourning already aswaged) doth nowe leaue Iesus, and goeth al chearefull and full of good hope home to her sister: and calleth her secretly out of the throng of suche as were sette rounde about her, and prieuely telleth her in her eare the ioyfull thyng, saying: The master is come and calleth for the. Assone as Marie knew that Iesus was come, and saw her sister chearefull and of good coumfort, she her selfe also conceiued some good hope, although Iesus semed to haue come alredy to late, on whome therfore they dyd not often call by messenger, because they thoughte it inoughe if he once knewe his frendes perill, committyng all other thynges to hys arbinement. And so Marie, supposing that his cūming was not for nought, without delaye, rose vp to goe mete him before he should entre into the house. And so it was expedient for the better bestowing of that miracle yt was to be shewed. for fitte it was that many Phariseis shoulde be present, which although they came of very duetie for priuate frendeship sake to se Marie, yet dyd they hate Iesus. These surely woulde not haue folowed Marie, in case they had knowē [Page] howe that she went to mete Iesus. But therefore the Iewes that were with Marie in the house to coumfort hir, when they saw that with so great hast she arose vp and wente furth of the house, they folowed hir: suspectyng that vpon a soden pangue and brunte of heuynesse, she woulde haue gooen to the graue, and there to wepe hir belly full, to saciate her sorowful harte with teares.
So than Marie went furth and founde Iesus as yet vnentred within the walles of the towne: but abode in that place where as Martha had late before met him. For he tarried there for Marie, whome he commaunded to be called to hym, chosyng a place fitte to weorke the miracle in: because the graue was not far from that place, as the maner was than to make the dead mens sepulchres nye the hye wayes. When Marie was come thither, assone as euer she sawe Iesus (as in dede she was very woefull) she fell downe at his feete & spake weping, the same thing that hir syster had sayde: Lord (sayth she) if thou haddest bene here in due time, my brother had not bene dead, and we had bene without this miserable weping and waylyng. But Iesus, seeing Marie altogether in heuinesse, & the Iewes lykewise that folowed her, wepyng withall, he dyd not reason and stande in disputacion with her, as he dyd with her sister Martha, with whome he talked aparte (the people being remoued asyde) neyther dooeth he promyse any thyng, when as nowe was place and tyme to performe in dede, that whiche he had promysed Martha: but Iesus (I say) firste of al groned in the spirite, and was troubled in himself, euen to shew the truth of his manhoode, ready anon after to bryng furth a sygne of hys diuine power and Godhead. They were no fayned affeccions, that he was of so lothsome a mynde, and in himselfe so troubled, but there was good skill why he tooke vnto hym those mocyons of mynde, whiche came not of the infirmitie of nature, but by the consente of reason: neyther was it al one cause why other wept and why Iesus was troubled. They bewayled the death of the body of a certayn worldely and naturall affeccyon, Iesus rather mislyked and lothed mennes sinnes, whereby so many soules shoulde peryshe: he was dysquyeted throughe the inuincible dyffydence of the Iewes, who wepte for theyr frendes bodelye death, when as them selues (as touchyng the soule) were subiecte to eternall deathe, and yet dyd they not wepe for themselues. Iesus desyred that all men should reuiue from this deathe, and had indignacion that hys doctryne, miracles and deathe, should be loste in many one. Therefore, after that by horriblenes of spirite and by trouble of mynde, in countenaunce, iyes, and in the whole habite of his bodye, he had genen a manifest profe of hys manhoode (teachyng also by the waye that it behoueth not to yelde and bee subdued to suche affeccions, or to be called away from thynges of vertue) the turmoyle of his mind beeyng refrayned and stayed, Iesus sayde: where haue ye layed hym? not that he was ignoraunt therof, but to remoue all suspicion of disceyt from the myracle. His kinsfolkes aunswereth: Lorde, come and see.
[Page lxxix]That aunswere proued that the graue was not far of. And nowe as if at the sight of the graue his sorow had ben renued,Iesus wept Iesus wept. Groning and trouble went before, a token of sorow that with force entred into hys mynde. Teares are as it were the bloud of a minde already wounded and ouercome. But these teares came not from a mind that was ouercome, for they were not bestowed vpon Lazarus that was dead, but they were for vs, that we should beleue him to be very man, and also learne how death of the soule is to bee pitied and lamented, whiche yet men doe not in suche sorte abhorte and bewaile. But the Iewes supposing that Iesus was in suche moode for nought elles, but for the death of hys frende, with whome he was acquaynted, behold (say they) how enterely he loued Lazarus, for whom being dead he wepeth in such sort, and yet were they nothing of kinne. And some there were that would haue layed to his charge and rebuke, his teares, wherwith he testifyed no meane or common loue towardes Lazarus, sayng: Dyd not thys felowe of late geue sight to the blinde beggar wt whō he had no acquaintaunce? Why than made he not that his great frende should not die? In case he had no wil to doe it, why dooeth he nowe signifye with teares, loue that cummeth out of season? If he could not doe the thing that is more easie to be doē, how did that feat which is of more difficultie to be dooen? The phisicion manye tymes saueth the sicke mans lyfe. There was neuer mā before gaue sight to him yt was borne blind.
But Iesus nowe being nye to the graue, to declare playnly how horrible is the state of a manne that hath alreadye lyen long in synne, and with howe great repentaunce, howe many teares are nedeful, that throughe Gods mercy he may penitentely returne to the lyfe of innocencie, dyd grone agayne, and fared euill with hymselfe, exemplyfying in hymselfe verely the thyng whiche ought to be exhibite in vs if we will eftsones repente vs of the euilles and returne from the same, wherin we haue long tyme nusseled our selues. Nowe than they were come to the graue. It was verely a caue, whose mouthe was closed with a stone layed vpon it. And that made much to the beliefe of the miracle, and to exclude the suspicyon of inchauntment and delusion, and because the beliefe therof should be more certayne and sure if the thyng were dooen by the handes of hys frendes, and not with Iesus owne handes or hys disciples (for those frendes suspect no fraude or illusion,) Iesus than turned him to thē and sayed, take awaye the stone. The playne meanyng of Martha, sister to the dead man, did also set furth & made a more certentie of the miracle. For she now forgetting what Iesus had promised her, did through the wepyng and heuinesse that she sawe Iesus in, come agayne into her olde mynde and affeccyon, and conceiued almost a certayn diffidence. Uerely she feared lest (the stone beeyng taken awaye) the styncke of the deade bodye shoulde offende theyr noses that stode by, not considering that he which in the general resurreccion should rayse all mens bodies already many hundreth yeres before turned into duste, [Page] coulde rayse a dead bodye euen newlye putrifyed: She (I tell you) thus thynking, sayd: Lord, by this tyme he stinketh. For he hath bene dead fower dayes. Iesus therefore did with a litle rebuke, styrre vp the vnconstaunt, and wauering womans fayth, saying: hast thou forgotten how I tolde thee euen now, that if thou diddest beleue, it shoulde come to passe that by thy brothers death god should be glorifyed? Al they therefore depending and staying in the expectacion, and vpon hope of a newe woonderfull miracle, the stone by the Lorde Iesus commaundement was remoued.
And furthwith all theyr myndes and iyes pawsing as men in doubte, our Lord Iesus lifting vp his iyes, to teache vs therby yt whatsoeuer great thing we dooe, we ought to referre it to God as authour thereof, and withall, to declare vnto the standers by, that himselfe should by goddes power doe it, what thing so euer he should doe, saide: father, I thanke the because thou hast heard my desyre, not because that it is an vncouth or a time during thing to me: for I knowe that forasmuche as thy will and myne is all one, thou dooeste alwaye heare me if I aske any thing of the. For neither do I wil any thing yt thou willest not, but thys prayer I make because of the people that stande by: to thencent that whē they haue sene the miracle, they may beleue that I doe al thinges in earth after thy will, and that also I am sent into the worlde to set furthe the glory of thy name amongest men. When he had spoken thus to hys father, he calleth out the dead man by name, saying: Lazarus come furth. He could euen with a becke alone haue made hym that was buryed reuy [...]e and come out of the graue: but this great sterne voyce, was a token of great power, wherwith the sinfull soule that is far of from the syghte of God, beeyng buried in darkenesse of sinne, and rotten with filthinesse of enorme crymes, maye ryse agayne, and come furth into the light of trueth. And without delay, he that was dead and buryed, came out byan by at the voyce of him that called vpon him before all theyr iyes And he came foorth before them, hys body sounde and whole of trueth, but he came with all ye clothes vpon hym that he was buried in, that al they might know him to be thesame man whome they buried in such apparell thre dayes before. For as corses were wont to be doen withall, his feete were tyed with lystes: and his handes bounde with sepulchre bandes, hys face also bound with a napkin. And nowe than was thys a wunder, the dead corse dyd not quiuer and styrre litle & litle, & so shewe likelihod of life returning again as for the more parte it happeneth in them, whome we rede to be raysed to life by good and holy men, but thys man that had bene dead fower daies space, came sodaynly to lyfe agayn at the commaundement of a woorde. And to make the miracle seme greater, he, both tied & harde fast bounden, sodeinly cūmeth furth abrod out of ye depe secret place of a caue. Than (lest any thyng shoulde wante to the full perfecte beliefe of the miracle,) Iesus sayde to the mannes frendes: be use him & let hym goe, that hys mouyng and lustie quicke pace maye declare [Page lxxx] that the manne doth not onely liue but hath also his health. Iesus could haue made the bandes to haue lewsed of theyr owne accorde: but sith with theyr seruice they had throughly the doing of al thinges, by al wayes and proues they both excluded suspicion of forgeyng the thynge, and confirmed the certayntie of the miracle. The twoe sisters aduertised Iesus, than beyng absent, of theyr brothers sickenesse by other men. And in the absence of Iesus the man dyed, he was buried, he was kept till he stonke withall. He was mourned for, with solemne recourse of muche people. The sisters themselues tolde Iesus of hys death, they shewed him the graue: when he had muche people waityng vpon hym, the stone is taken away with other mens handes, and with other mēnes handes, was he lewsed that came foorth of the graue. Here is nothyng left to the vnfaithfull that they coulde lay for their excuse. Neither did Iesus, when he had wrought so notable a miracle, speake any stoute word of himself. He did not checke & reproue the people because their accustomed maner was to slaundre, & fynd faulte with his miracles: he requireth no thanke of Lazarus or of his systers.
Therefore, many that came of frendly duetie to Martha and Marie, Lazarus sisters, when they had seene so notable a miracle, they beleued yt Iesus was Messias, and stacke to his doctrine, the power wherof they sawe before theyr face to bee so greate and effectuall. And truely some of them returnyng home to Hierusalem, shewed to the Phariseis the thinges that Iesus had dooen a litle of Bethania. Therfore, when thys great acte beyng so exceadyng wonderous was hearde of ye Bishops and Phariseis, who for the euident declaracion of gods power, ought to haue wurshipped Iesus, and to haue bene ioyous on Gods behalfe, they being styrred with the prickes of enuie, cannot now for beare any longer, but (to cause the thyng seme more lawefully dooen) they call a wieked counsayl, wherein they consult emong themselues, by what way and meanes they maye resiste suche great daungiers. For albeit that the respect of priuate wealth, & sickenes of soule set thē on a woodnes against Iesus that was beneficiall towardes al men, yet wil they that thys matier do apperteyn vnto the health & preseruacion of all the people. What is your aduyce (say they) to be dooen? This manne dooeth many wonderful thynges, and excedeth himself daily in doing of miracles. If we suffer him to goe on as he hath begun, it will come to passe, that lyke as now many of the people doeth thinke hiely of hym, so within awhyle al wil take him for Messias. Whiche thyng yf it hap to be, and the brute therof cum to the Romaines (that is to wit) that the nacion of the Iewes hath forsaken the emperour and are fallen to a new king of theyr owne, whiche Romaynes do well knowe that of late a certayn kynge hath been loked for of the Iewes whiche shoulde set the nacion at libertie, the Romaines will make cruell warre agaynst vs: And so with al the prophane [Page] Gentiles shall kepe with force thys holy place, and with mannes slaughter make hauocke and destroy the whole flocke of the Iewes.
Whereas this their aduice, vnder the pretence of a publike health, tended to the destruccion of Iesus Christ, thautour of all health, yet was it thoughte vnto Cayphas to slender a deuice and to weake a counsell. He was the bishop of that yeare. For that dignitie, as thoughe within a whyle it shoulde fayle for altogether, had ceassed to be a continuall roume: but beyng a benefice sette to sale, it was fined for euery yere to the prynces. Therfore he that professed him selfe chiefe prelate of religion, being more wieked then all other, blameth the cowardship of them that with deliberate counsell, did further debate the matter, whether Iesus were to be put to death or nay: whereas it, (thought he) all other thynges set aparte, was to be dooen incontinently and with spede. You (sayeth he) that sitte deliberatyng whether thys felow that doeth suche thynges, is to be put to execucyon or no, seme not to wey the matter as it is: nor ye consider not howe it is profitable and expedyent for euery man, that thys one should dye for the people, rather than that he being saued, al the people should perishe. This saying came not of the byshops owne mynde, that was vngracious and full of murder, but by reason of the office of priestehode, whiche he than bare, the spirite of prophecie dyd bryng foorthe a godly prophecie by the mouth of a wi [...]ked man: which sayd prophecie did geue foreknowledge how it should come to passe, that Iesus should by his death redeme & saue the Iewes: not onelye to bryng thys to effecte, that suche of the Iewes as dydde beleue shoulde be saued alone, but that those also among the Gentiles whiche lyued in diuers countreys dispersed through the wholle worlde (but to thys ende apoynted that they shoulde once be made the children of God through fayth of the ghospell,) might be counite together, and that the man of I [...]de, the manne of Ethiope, the Greke, the Scithian, and the Britan, should ioyne together in felowship of a common vniuersall churche.
Now therfore, the Phariseis being stablished with this voyce of the wieked bishop, doe in theyr hertes certaynly determine (which thyng they often before attēpted as occasion serued) to rid Iesus out of the way, by all meanes possible, as though therby they well prouided for the preseruacion of the common weale: and agayne, leste theyr vngracious act shoulde be the lesse sinfull, they coulour their impietie: supposing they had now found out matter to stiere and prouoke al the people likewise, openly and by the lawe, to put Iesus to death, as a hurtefull man to the whole nacyon of the Iewes: neyther neded they (as they thought) any fault or any new cause to lay to hys charge. Iesus therfore, [Page lxxxi] from whom nothyng was hid, although the rumoure of the people did not aduertise him of the Phariseis and priestes pretenced malyce, shewyng himselfe a very man, al ye while he was in Iury came not abrode, leste he should increase their fury. But he conueied himselfe a farre of, from the bondes of the citie of Ierusalem, the killer of Prophetes, & went to the citie of Ephraim: wherunto the deserte was nye, signifying by that dede, that the wicked Iewes should forgoe their Synagogue: and a newe people (that should not sticke to the vnfrutefull workes of Moses lawe, but to the fayth of the gospell) should be gathered together, and a churche made of them: whiche people should also (as the significacion of the Hebrue woorde betokeneth) grow of a small beginnyng into an exceadyng great thing: for Ephraim, to the Hebrues, signifieth encreasing. Iesus therfore tarryed here with his fewe disciples, whiche though they were wofully afearde of themselfes also, yet durst they not forsake their Lorde.
Now the very time was come, sothly apoynted of the father, when Christ should be offered vp in sacrifice for the saluacion of mankinde. For that most religiouse day of the Iewes was at hande, which they call phase, that is to we [...]e, a passing ouer: (in English Easter) by that name calling to their remē braunce that dede, which was, that long before ye tyme the bloud of a lambe striken on the postes, did saue the Hebrues from the sworde of the Aungell that kylled the Egypcians: and those only houses passed ouer that had their postes marked with the lambes bloud. Now therfore before the feast which was verie nie, many went out of diuerse coastes of Palestine to Ierusalem, there being purified with ceremonies of their law, to solemnise ye most holy feast. And to let vs know that nothing is more vnreligiouse than Iewish religion, which consisteth in visible thinges: & sith also ye while they take great hede with much vaine deuociō leste they ouerslip any thing that was prescribed them of Moses, or that was added to by the Phariseis: they be not loth to doe that thing on the moste sacred daye, whiche is of al thinges most wieked, that is to wete, to shead ye bloud of an innocent mā. Therfore, whē there was a great throng of people together, & many of thē knewe Iesus, whose maner was to be present at suche feastes, they wondered yt he was not there present: and standing in the temple, they talked one to an other what should be the cause that contrary to his customable maner, Iesus was absent frō so solemne & high a feast. From which solemnitie would not he yet altogether absent himselfe, but to thentente he myght come more loked for, he deferred his cumming vntill such time as he thought best. Furthermore the bishops and Phariseis suspecting him sumwhere to hide himselfe for feare, they traueyled & gaue a commaundemēt yea with an autoritie also, that if any mā knew where he were in secrete, that they should shew it that he might be apprehē ded. With these approued holy customes, the bishops and Phariseis, that were guides & maisters of religion, prepared themselfes to the feastful day, but in the meane while they vnwares procured the saluacion of the worlde.
¶The .xii. Chapter.
IEsus therfore knowyng that they had concluded vpon his death, and that the tyme also was nigh, when as he had determined willingly to be offred in sacrifice, an vnspotted lambe for the saluaciō of the worlde, he would no longer kepe hymselfe in secrete, but as one offreyng hymselfe to be a sacrifice, the seuenth daye before the feast of Easter, in whiche daye the Iewes were wount at a solemne supper, as it were, to [...]aste before hand the pascall lambe, he retourned againe to Bethania: both to call to remembraunce the lately doen miracle, and also to impriente the hope of the resurreccion in the myndes of his disciples, whom he knewe should be with his death excedyngly troubled in mynde: For there dwelt Lazarus whom he had a fewe dayes before raysed from death to lyfe. And the place was more notable for beeyng nigh to Ierusalem. There therfore a supper was made readie for Iesus. Martha serued him at supper: But Lazarus was one of the numbre that sate at supper with him, to make it more certain to them all, that it was no vision nor gost whiche lately was seen to goe out of the graue home to his house, forasmuche as he had nowe liued after his death many dayes, and had also, both commoned and eaten with other.
There did Mary, (who with a siguler loue, loued the Lorde Iesus ardently,) come to the feast, as wel for many other causes, as for the late benefite shewed vpon her brother: and shedde vpon Iesus head sitting at the table, a great quantitie of very precious oyntmente, whiche was made of the beste kynde of Nardus, to the mountenaunce of a pounde: Insomuche that the whole house was filled with the sauour of the oyntmente. And yet was the womans (suche loue as hath not been heard) not herewith content, but annointed his fete with oyntmente, and washed them with teares, and wiped them with her heer: not that she thought Iesus did delite in suche delicacies, whose moderate sobrietie she knew, but great feruēcie of loue caused her doe as her minde gaue her, without stay of herselfe: for truely she knew not nor cōsidered what she did: but yet through doing honor, she gaue aduertisemēt before hand of Iesus death & buriall, & was a figure of the churche, whiche should embrace with godly honor, the lord whom the Synagogue despised.
The disciples thought much at the bestowing of this oyntmente as a thing [Page lxxxii] wastfully spente, but specially Iudas Iscarioth was moued withall: to whom as to the wurst of them al, the purse was committed, to thintent that the wurst man should be the disposer & laier out of the naughtiest thyng: he was wonte, as the maner of thē that hath the handelyng of money is, which is common to many, to steale priuily somewhat therof to himselfe: not with a single pure minde depending of the maistership & autoritie that Iesus had ouer him, but euen than making prouision for himselfe, wherwith he might liue, after he were departed out of Iesus felowship. He therfore, repining against Mary sayed: to what purpose is it to loose so precious a thing? For neither is our Lord & maister delighted in suche nyce thinges, neither is this sumptuousnes seming for our feast. And in case this woman had been determined to bestowe so precious a thing, when it had been geuen, it might haue been solde and the price therof geuen to the poore. This (ye wote well) had been more godly and more seming for our maister and vs too. Albeit in dede the other Apostles also did speake these thynges of a simplicitie, and mente none euill therin, yet had Iudas a farre vnlike mynde, though his woordes were like vnto theirs: for he had no care of the poore mens cause, but he kept the purse: and the thing whiche frendes sente of their free good will, dyd he full vniustly kepe, & therof priuily stole somewhat, euen than shewyng some profe of hymselfe, howe vnfit he is for the ministracion of Gods woorde, whose mynde the inordinate desire of money doth possesse.
But Iesus did so apease his disciples murmuryng, that yet he did not openly disclose the malice of Iudas, & in suche wise he toke Maries part, that he signified, howe of his owne voluntarie wil, he should dye. For our Lord Iesus most coueted to haue all folke induced to beleue: not that by compulsion of man, but by his owne good aduisement, he should suffre death for the saluaciō of man, euen as he would and when he would. Grudge ye not (sayeth he) at this womans obsequiousnesse & benefite towardes me. This coste is not lost, but this honor is doen and bestowed against the time of my buriyng, which honor this woman doth now preuenting the thing, for than shall there lacke wherwith to anoynte. You do iudge well of me, that beyng aliue I haue alwaie refused suche plesante thinges, yet I will that my death and burial be cumly and honorable: doe not haue enuy at this my honor, which is bestowed on me, that shall shortely departe hence.
Ye shall haue alway with you ready at your hand, great plenty of these common sorte of poore men, whose nede ye maye succour: ye shall haue me but a while. And because many of Ierusalem came much to Bethania by reason of the nynesse, and bycause of Lazarus, in that he was a notable & a tyche man, and therby knowen to many, (but yet was he the more knowen through the fame of the late doen miracle:) it was not vnknowen abrode that Iesus was at Bethania. And an on verie many came thither out of the citie thicke and threfolde, partely to see Iesus (whose fame and renowne, the myracle that [Page] was so notable, dyd muche encrease,) partly also they came to see Lazarus, whom they hearde to be raysed from death to lyfe. The curiositie that is naturally geuen to man, caused them thus to doe. Moreouer, enuy and despite against Iesus had so blinded the myndes of the priestes and the Phariseis, that it did not suffice their malice to put Iesus to death, but they fel in deuice also howe to make Lazarus away, against whom they coulde lay no colour or likelyhood of any fault. They had cast out of theyr Synagogue ye blinde man, because he did boldly defende Iesus glory among thē, nowe their enuy was growen to suche malice, that they were in mynde to kyll Lazarus, a mā of great estimacion and power, of whom they were neuer by any woorde or dede prouoked and offended, and against whom they coulde not imagine any thing: and kill him would they for nothing els, but because many Iewes being moued with so manifest a myracle, did fall awaye from the Phariseis conspiracie, and beleued in Iesus.
But the daye folowyng when as a great route of men (which were assembled at Ierusalē because of the feastfull day,) had knowledge that he would leaue Bethania and come to Ierusalem, to doe him honor came they to mete him with branches cut of from the palme trees, wherwith they strawed the waie that he should goe by. For of this tree were theyr garlandes made that gate victorie, and it was a tree perteyning to triumphes, alwaie grene, long and hye, hard to be climed vpon: but of a pleasante swete frute, and by a certayne peculiar power of nature it riseth vp againste the weight and burden that is layed vpon it. And that saying whiche is written in the Psalmes, Osanna, prayse and honor be to him that being loked for of vs, cummeth in the name of the Lorde, was cried vp aloude, like as the people is wonte to publishe and witnes a common ioy. Iesus also (euer before this tyme bearyng a full lowe sayle, and a contemner of worldely glory,) was than contente to come to Ierusalē with a newe solemne portely shewe. For after he had gotten vnto him an asse, he rode vpō her, wheras before he was wount to walke his iourneyes on foote, partly to teache his howe vaine is the honor of this worlde, partly to ratifie that whiche Esay prophecied of him, for it is written. Feare not daughter of Sion, beholde thy kyng cummeth to thee, meke & gentle, sitting vpon the colte of an asse. Suche a pompe certainly becummeth well the kyng of the spirituall Ierusalem, whiche is the churche.
The apostles verily at that season vnderstode not these thinges, supposyng thē to be doen by casualtie, but after that Iesus through death, through his resurreccion, & by sending downe the holy gost was glorified, than cōferring the thing that was doen wt the wordes of ye Prophetes, they wel perceiued, that the wordes whiche the people cried out a loude, & also the thing that he [Page lxxxiii] thus cummyng did, was written of hym. For there were some whiche loked for suche a kyng as worldly kinges be. Christes pleasure was to haue those mens expectacion decided, declaring that the kyngdome of the ghospell doeth not consist and stande in the aide and defenses of this worlde, but in mekenes, and heauenly doctryne. This great and notable affeccion that was in the people, came of those mens stirryng and prouocacion, which had of late been presente a litle before at Bethania, when the Lord raysed Lazarus out of his graue, and so they made relacion of that thyng whiche they sawe with theyr iyes, to other. And therof came it that suche a preace of people came foorth to mete Iesus, because they had learned of them that sawe it, how that this wonderous miracle, suche one as had neuer been hearde of since the beginnyng of the worlde, was wrought by hym. And accordyng as the thyng broughte with it in open apparaunce, a certain godly power, so had he suche honour geuen vnto him, as was neuer geuen to any prophete.
That thing droue the myndes of the priestes and phariseis almost into desperacion: neyther do they repent them of theyr wicked enterprise, but there was a spitefull mutteryng emong them, and they sayed: ye perceiue that with all our crafty policies and deuices against him, we go nothyng forwarde in oure purpose, but ye more we do resist, the more doeth his autoritie florishe, & the more earnestly doeth the people fauour hym. Before this he had but fewe disciples, beholde nowe the whole world falleth from vs to hym, in somuche that nowe it is sumwhat daungerous for vs, openly to arest him. The vngraciouse phariseis had this communicacion, to thintent thei might thereby stirre and prouoke eche one another to set on, and sodainly to come vpon the lord Iesus, with more succour and greater guiles: wherfore thei did not atchieue and accomplishe this mischieuous acte, before they had the graund consent of the Phariseis, the scribes, the priestes and the auncient rewlers, the people also (as in dede theyr mynde is vnconstant) beyng inflamed with thesame fury and wicked mynde, yea and with Pilate the viceroyes auctoritie: neyther yet withoute deceytfull craft brought in withall by Iudas the traytour. The people notwithstanding did that tyme so fauour Iesus, that the Gentiles also whiche for religion sake came to Ierusalem there to praye, muche desired to see Iesus. The reuerence of that temple was so great, that out of farre countreies many went thither of deuocion to serue god, and for religion sake. Uerily from that tyme, a certayne likelyhood of a thyng to be, was shewed, that is to wit, that the Gentiles being before Idolaters, should haue recourse & come to be of Christes churche (wherof that temple at Ierusalem bare the figure) and should louingly embrace Iesus with due religion, whome the Phariseis reiected. These folke therfore beyng very desirous to see Iesus, of whom they had heard so wonderful thinges, yet they were bashefull, and with shamefastnesse letted to approche vnto hym: for in dede they coueted not only as he passed by lightly to se him in the throng, but also to salute him, and to heare hym speake nere hande: these persones, I saye, do come to Philip, to whom (by reason of nighnesse of countrey, for he was borne in Bethsaida a citie in Galilee of the Gentiles) they were knowen: and [Page] their cummyng to hym was, that he would make them waye into Iesus. For they gaue knowledge that they were very desirous to se Iesus. Philip brake the matter to Andrewe, they being cōpanions of one citie. For Andrewe was of a greater auctoritie with the lorde, because he was fyrst of all called. They both therfore wente to Iesus, and declared vnto him that certayne folke there was, not Iewes, but Gentiles, whiche out of measure desyred to se him, if he woulde vouchesafe to admitte them.
But when Iesus was certified by his disciples that the heathen also longed to see him, when as so leudly he was contemned of the Phariseis, and priestes, vpon this occasion he began to open his death to his disciples, and what great fruite it should bring, not onely to the Iewes, but to al the world: for because in like maner as the miracle of raysing vp Lazarus, alone did drawe and prouoke not onely many Iewes, but also Gentiles to his loue: so shoulde his death and resurreccion moue and drawe all the countreyes of the whole worlde: Than Iesus gaue aunswer to his disciples that shewed him the godly minde and affeccion of the heathen, and sayed: ye dyd heare the Iewes saie with a loude voice: blessed is he that cummeth in the name of the Lorde. Ye see the Gentiles drawe to me with lyke desyre, and why? Because now the tyme is nygh, that whan the Phariseis beleueth that the sonne of man shall bee vtterlye extincte, than shall he bee most glorified with all nacions of the worlde. It is a newe kinde of glory, and by a newe waye must it be gotten. I beyng aliue, haue drawen [...]ewe to me: but when I am dead,Excepte the wheat corne fa [...]l into the ground and dye. my fame shalbe spred abrode, and drawe mo than my bodily presence hath doen. Ye be loth to heare of death, yet take that for moste sure, vnlesse the wheat corne be caste into the grounde, and beyng buryed there, dooe rotte and dye, it shall bring furth no fruite, but it only alone abideth safe: But if it be dead and lye buried in the grounde, it sprouteth vp againe with muche gayne of fruite, yealdyng for one corne an hundreth, and nowe the corne standing ioyfully vpon the grounde, garnisheth the fieldes abrode in many places, and with a plenteous encrease enricheth the countreye. The thing that is commodious to many is the more to be coueted, and the saluacion of many is to be redemed with the death of a fewe. So to bestowe life is no perishemente, but auaūtage, and this is not to loose the lyfe, but to kepe it. For the soule doeth not perishe whiche departeth from the bodye, nor the bodye dooeth not altogether go to destruccion, that in tyme to come shal liue more blessedlye, and be immortall. Therfore whosoeuer loueth his life in this worlde, whyle he euill kepeth it he loseth it. Contrary, whosoeuer hateth his life in this worlde, and for the furtheraunce of the ghospel casteth it into perils, and betaketh it to death, he doeth not loose lyfe whiche he so bestoweth, but kepeth it: and for a mortall, a shorte, and a wretched lyfe, shal receyue at the time of resurreccion, an eternal and blessed lyfe. In lyke maner, he that kepeth the wheat corne looseth it, that euen els of it selfe would perishe, but he that soweth and burieth it in the ground, in conclusion well saueth it, within a whyle after to receiue thesame agayne with auantage: whiche he thought he had loste, [Page lxxxiiii] ‘The texte. If any man minister vnto me, let him folowe me: and where I am, there shall also my minister be: if any minister vnto me, him will my father honour. Nowe is my soule troubled, and what shall I saye? Father deliuer me from this houre, but therfore came I vnto this houre. Father glorifie thy name.’
There is therfore no cause why my death should trouble you: whiche death once shalbe folowed, to thintent that you, whiche shalbe folowers of death, may be partakers both of glory & immortalitie. I as the autour of the ghospels businesse, doe bestowe my life willingly for the saluacion of the world, and my fathers glory. You shall be ministers of the same businesse, reporting and publishing abrode through the whole world with your preaching, those thinges that I haue both wrought and taught. Thesame thing that the Byshoppes and Phariseis doe now with great craft deuise against me, shal the wicked execute vpon you, whiche vngraciouse persones loueth the worlde more than God: and whiles ful folishly they kepe this life, they loose euerlasting life, and cast themselfes headling into euerlasting death. If one professe himselfe my disciple or minister, it behoueth thesame to folowe me theyr maister and Lord. For it is mete that the seruaunte be not pulled away from his Lord, neither in prosperouse thinges nor aduersant. Whom I haue partakers and companiōs in affl [...]cious and aduersitie, them will not I di [...]euer from the felowshyp of felicitie: but wheresoeuer I become, there shall also my seruaunt be. And though the worlde reiecte me neuer so muche, yet shall my father enhaunce me to glory. And in case any manne behaue hymselfe as a faithfull seruaunt to me, hym (in recompence of transitorie harmes, and for ignominie wherwith he liueth in rebuke among men) my father shal bewtifie and honour with eternall felicitie, & true glory. For my father shall acknowledge not me only, but the ministers also of his only sonne, and shall vouchesafe like reward vpon thē, whom he hath knowen to suffre suche like thinges as his sayed sonne did suffre: Affliccion had here, hath of trueth his anguishe and paine, by reason of the infirmitie of mans body. But the saluacion of many well considered, the felicitie of euerlasting life well poudered, whiche are redemed and recouered with a short torment, ought to conuince this quiuering feare of mans nature. And if in time to come, ye feale that nature irketh and repineth against the dreadfull tormentes and deathes, wherewith ye be menaced and threatned, doe not vtterly sterte awaye as men discomfeited & clearly ouercome, but let valiantues of mynde alwaye depending of the father of heauens ayde, vanquish in you the feblenes and cowardnesse of mans nature. But euen nowe also I fele myne owne soule troubled in my selfe, because the daye of my death is nye. I see a sore greuouse tempest imminent and hang ouer me. What shall I saye, or whither shall I turne me? shall I yelde to the infirmitie of the body, which abhorreth death? Shal I flee to the succours of the worlde? or shall I for the loue of mine owne life neglect the life of the whole worlde? no not so. I will accommodate and applye my selfe to my fathers will. My naturall infirmitie, beyng sore incumbred with the horriblenesse of death, shall say vnto him: Father, if it may be, kepe me safe from this instant perill of death. But charitie, whiche muche desireth mans saluacion, furthwith putteth to this saying: Yet rather for all that (sayeth she) (in case it be fit and expedient so to be) let the coueted death come, when as after the will of the spirite, whiche doeth no where disagree with thyne, I haue [Page] willyngly and wittingly offered my selfe to death. Nowe bryng thou it to passe, that my death and resurreccion maye cause thy name to be notable and famouse in al countreys of the worlde, that when thou art once knowen, the people honoring thee, may attayne to eternall saluacion.
After our Lord Iesus had thus prayed, with his iyes lift vp into heauen, the voice of the father came from heauen saying: I haue glorified my name, and will after this more excellently set it forth. For alredy his name through so many miracles was waxed great and muche knowen among menne by his sonne, but moste chiefly by raysing Lazarus from death to lyfe. And soone after would he augment the glory of his name in all ye nacions of the worlde by the crosse, by the resurreccion, and by the ascendyng vp into heauen, by sending downe of the holy ghost, and by the preaching of his Apostles. Moreouer the route of people whiche stode not farre of, when they heard the voice that came downe from heauen, because they toke lytle hede, neyther was it euident to them vnto whom that voice did appartayne, that cumpany of people (I say) agreed not in their opinions of the thyng. For some did interpretate the voice that they thought they heard to be a thūder, for the voice came out of the cloudes. Some againe did interpretate the thyng more fauourably, saying some angell did speake vnto hym. But Iesus to make them take more hede, & also to put awaye from him all suspicion of prayse, sayeth: this voice which is neither noise of thundres nor voice of angell, but the voice of my father which hath heard my prayers, came not for me who knowe in my selfe my fathers minde, but it is come for you, that ye maye vnderstand that my father & I doe agre, and that whatsoeuer I doe, he being the authour, I doe it for your saluacion sake. You haue hearde what my father hath promised as touching my death. Nowe shortly must Satan be wrestled withal for good & all, who is the prince or rather tiranne of this world, & through sinne hath hitherto kept al thē in death, which loue this world. Nowe is the cause of the whole world drawen into iudgemente, but falshood beyng reproued, trueth shall come to light: And whiles the prince of the world, the authour of death, thinketh himselfe a conquerour, he shall through death be put from his tiranny. For all men shalbe pardoned theyr sinnes through faythe of the gospell. Sinne once takē away, the tirantes force & strength is qualled, who is valiant & mighty in no other weapon saue sinne onely. And as he that shall thinke himselfe to haue the victory shal sodainly be expelled his kingdom: so I that shalbe thought vtterly made away, after I be lifted vp frō the earth, wil drawe all thinges on euery side vnto me, of right chalengyng that thyng vnto me, which hitherto he hath kept in possession by tyrāny. Furthermore in that Christe sayed: When I shalbe lift vp from the earth (because the saying was doubtfull, & yet right fitte to expresse ye thing,) he would signifie what kinde of death he should dye. For they that are hanged vp vpon a crosse, hang vp on hye that all men may see thē a farre of: And he gaue them withall a priuey warning of the old story, which sheweth that a brasen serpent beyng a figure [Page lxxxv] of Christe, and set vp vpon a hie pole, did geue to all them that behelde it, though it were a farre of, presente helpe against the mortall woundes of serpentes.
And yet were there some in that assembly of people, which did coniecte (because of the forespeakyng of death) that he had spoken of the tormente of the crosse. And therupon they stode in argument, that he was not Messias which published that himselfe should dye: whereas scripture geueth to Messias, power, and a kyngdome eternall. For thus writeth Daniel: His power is an euerlasting power, which shal not be taken away: and his kingdome shal remaine for euer. And again Micheas the Prophete speaketh thus: His outgoing hath been from the beginning, and from euerlasting. Also Esai sayeth: And there shalbe no ende of his peace. Yea and moreouer the prophecie of the psalmes doeth promise hym a perpetuall priesthood, saying: Thou art a priest for euer after the order of Melchisedeck. Than say they therfore: We knowe by the lawe, that when Messias shall come, he shall abyde & continue for euer. What meaneth it therfore that thou sayest, it shall come to passe that the sonne of man shall be lift vp from the earth? but and if to be lift vp from the earth be to dye, and yf thou wilt haue the sonne of man (so often as thou speakest of him) to be taken for thee thy selfe, eyther shalt thou not dye, or els that sonne of man is not Messias, if the prophecie saye trueth.
Well, because these sayinges were spoken of malice: Iesus made no aunswere to them. Uerely, he myght haue aunswered that he was not only man, but also God, & that he should of trueth die, as concerning his natural mans body, but yet so that it should so one rise againe, nor yet should that death let the perpetuitie of his kingdome, because it should not be worldly, but a spirituall kyngdome. But neyther did they vnderstande these misteries, nor yet was there oportunitie to declare them openly. He doeth onely councell them that (setting aparte all blyndenesses of harte) they would cease theyr crying out on the trueth that was come to light, specially seyng that it should within a whyle be taken awaye. Not that the light of the ghospell should euer be throughly abolished, but that they should not after this heare of his owne mouthe his doctrine, nor see hym worke any myracles, whiche myght geue them sight to see theyr foly, and repente them of it: yet a lytle while (sayeth he) is the lyght with you. Wherfore, while ye haue this lyght, walke ye, and amende sith there is good cause, leste the lyght being sodainly taken awaye, darke night come on you, and than ye desyre all in vayne, the thing that is taken from you, which nowe being offered vnto you, ye doe contemne. Whoso foloweth the blinde affeccions of his owne minde, walketh in darkenesse, and knoweth not whither he goeth: and whiles he beleueth that he doeth wel and godly, he falleth into death. I am the lyght of the worlde: whoso beleueth in me, shall not erre or swarue from the trueth. The children of darkenesse flyeth from the light, while you therfore haue light, beleue on the light, that ye maye be seen the children of light. He that beleueth, seeth, whoso beleueth not, thesame hauyng syght, is blinde.
Iesus spake no more to them at that time, leste he should the more prouoke the fury of them, whom he knewe to be very prone vnto all mischiefe, but he went thence, and hidde himselfe from them, and so would he through his absence and with silence assuage their cruell woodnes, and there withall admonishing vs by the way, that (according to his exaumple) as often as we haue to doe with wilful persones, and that there is no hope to doe them good, we than ought to geue place for a time, leste not only we doe them no good at al, but also make other the wurse. For what is more to be lamented, than the myndes of those Iewes? For where as our Lorde Iesus, through so many, so cleare, and so woonderfull miracles wrought before their iyes, ought to haue brought them moste surely to haue beleued his sayinges, yet dyd they stande stifly in their vnbeliefe, no doubte but euen blinded with enuy, hatred, ambicion, auarice, and other vngraciouse concupiscence of the mynde. And euen so Esai long ago dyd prophecie that some suche should be, saying: Lord who hath beleued our woordes, and to whom is the arme of the Lord opened? Uerily, therfore they did not see the power of God in Iesus his doynges, because beyng blynded with their malice, they did not beleue.
Yea and they did not beleue, because they would not caste awaye theyr naughtie desires. And this also did Esai speake of before: He hath (sayth Esai) blinded their iyes, & hardened their hartes, that they should not see with their iyes, and vnderstand with their hartes, and should be conuerted, and I shoud heale them. For they seeyng did not see, and vnderstanding did not vnderstand. And contrarye to their owne saluacion, they made all they could against him, at whose hand alone, saluaciō was to be hoped for. These thīges tolde Esai long ago, who beeyng spiritually inspired, sawe with the iyes of prophecie, the glory of the sonne of God, whiche (in tyme to come) he should haue beyng a very man. And he prophecied that he sawe, and the thing which he prophecied should be, haue we seen doen.
Yet for al this, these mens vnbelefe did not exclude the saluaciō of other that did beleue: for many gaue faith to Iesus, not only of ye vulgar people, but of the nobles also. But neuerthelesse, the men of wurship durst not confesse the faith openly, for feare of the Phariseis, whiche had made a decre, yt whosoeuer did confesse himselfe to be a disciple of Iesus, should be excōmunicate & thrust out of ye Synagogue. Ouer this, those whiche haue preeminēce in the worlde, ignominie irketh them much. For as yet theyr faith was not stable & perfite, but notwithstanding that, it was for that time, a good beginning of an euāgelicall minde, to thinke well of Iesus: though feare & shamefastnesse letted thē to shewe it furth. Enuy stopped some, couetousnes letted other, & [Page lxxxvi] othersome did ambicion hinder, why they did not with an whole harte cleaue to Christ, for whose sake all thynges are to be contemned. But because the holye ghoste, whiche corroborateth a man towardes the ghospell, was not yet geuen: many beleued fearfully, as yet settyng more by mans glorie than Goddes. To be hiely placed in the synagogue was honorable among men, but to be reiecte out of the wicked mens synagogue for Christes sake, is honour & prayse before God. But feare and infirmitie in men that be of nature weake, soone obteineth forgeuenesse. Howbeit, those whiche were so blynded with eiuill desyres, that with a wicked conscience they spake agaynst Christe, turned awaye the people from him, layed snares for hym, and ouer that craftely sought his death, it is nedefull (I saye) that those perishe, because they would not bee saued.
Another tyme agayne, Iesus goyng abrode in the sight of the Iewes, now when their fury ought to haue been well appeased, the more to moue them all to beleue, and to leaue them no excuse at al that through theyr owne wilful malice would perishe, declaryng what great profite should come to them that beleued, and how great destruccion to them that did persiste in theyr vnbeliefe, Iesus (I saye) cryed and sayd: all you do professe that ye beleue on God. But forasmuche than as I am come from god, nor saye or do any thyng, vnlesse he beyng the auctour, whosoeuer beleueth on me, beleueth not on me, yt do nothing of my self, but on him that sent me into the worlde. The worlde is full of darkenesse, of errour and sinnes. And therfore dyd I descend into the world from my father, that is the fountayne of al light, as a beame from the sūne: that errours beyng remoued, and synnes taken awaye, I should be the lighte of the worlde. Truely by faythe are the iyes of the blynde opened, that they maye see lighte, and no more fall in darkenesse. All my doctrine, miracles, and what thyng soeuer I haue doen or shall do, to this hath respecte, that he whiche beleueth on me, and putteth his whole affiaunce in me, doeth not abyde in darkenesse: but beyng lightned with knowledge of trueth, and pourged from al sinnes of their old lyfe, maye through leadyng of the light, and by godlinesse of the ghospel, procede to euerlastyng lyfe.
But if a man heare my wordes and obey them not, that hearing doeth so not profite him, that for his vnbelefe he shal haue a more sory ende: not that I shall iudge him. For I came not to condemne the worlde for the sinnefull enormities therof, but to saue it, beyng once purged by fayth. But neyther yet shall yt man escape terrible iudgemente, whiche when he hath hearde my woordes, casteth thē awaye and contemneth thē. Uerily at this present, I omitte nothyng, wherby I may drawe al folke to eternal saluaciō, nor any man shal be loste through my faulte. But whosoeuer shall contemne saluacion, when it is offred hym, this selfe sayed woorde whiche I now speake, shall condemne hym: and shall in the laste daye rebuke him, because he did perishe through his owne wilfull malice. I (for my parte) haue inuited menne with promising them rewardes, I [Page] haue feared them by threatnyng them with punishementes, I haue allured thē with benefites, I haue prouoked them with miracles: I repell no bodye from saluacion, I set open a ready waye for euery man and woman to life. What excuse therfore in the laste daye shall he pretende, that beyng so many wayes prouoked to belefe, doeth continue still in his blindnesse?
If ye be wurshippers of God (as ye thinke your selues to be) in case ye haue the lawe in reuerence, ye cannot contemne my woordes. For I do not speake of myne owne heade, as they be woont to do, whiche dooe feine what they liste to theyr owne prayse and aduauntage, nor I do not teache thynges repugnaunte to the law, but I do perfourme in dede, those thynges whiche the lawe did shadow in figures, and prophecied should come. Futhermore, my father who is ye auctour of the lawe, and from whom I came hither, hath prescribed me what I shall saye and do. Therfore consideryng that I do obeye his commaundementes in all thynges, how can ye honour hym, when as ye do cōtemne his ambassadour? And truely, the thing whiche he hath geuen me in commaundement, he hath onely commaunded it of loue towardes you, that you throughe beleuyng the thinges, whiche I shewe vnto you, maye obtayne euerlastyng lyfe. Lyke as my father thirsteth the saluacion of all, and seketh no mans damnacion: so verely do I desyre to haue all saued, and wyll suffre none to perishe, as muche as in me lyeth verily. Wherfore because I am well assured, that whatsoeuer he hath willed me to saye, doeth perteyne to your saluacion, therefore doe I leaue naught vnspoken that he hath assigned me to saye vnto you. As touchyng this good will of God the father towardes you, and myne also, which throughly agreeth with my fathers wil and minde, see there be no defaulte on your behalfe, wilfully sekyng your owne damnacion, when as ye maie attaine to eternal saluacion.
The .xiii. Chapter.
OUr Lorde Iesus, didde with these kynde of woordes, exhorte ye wicked people to prouide for theyr owne saluaciō, and to leaue their vngracious purpose, consideryng he had leafte nothyng vnassayed, whereby they might be recouered and brought to a better minde and emendmente. Nowe then was no more a doe, but to enstructe his disciples (whom he had speciallye chosen, whome he should shortely leaue behinde him, and whome he knewe would be muche discoumfited with the deathe of theyr maister) against the storme that was imminente and nye at hand, and throughly to pull [Page lxxxvii] out of theyr myndes those Pestilences whiche corrupteth the sinceritie of the ghospell, that is to saye, enuie, hatred, pride, ambicion, and graffe in them affeccions contrary to these, declaryng therein the tokens of perfite charitie, whose example and steppes they should folow in louing eche other mutually, shewing also the mannier of suche mekenesse and humilitie as hath not been hearde of, wherby one shoulde preuente an other sembleably with mutuall benefites. Therfore the daye before Easter whiche the Hebrues (as was sayed before) did call Phase, that is to saye, a passeouer, forasmuche as oure Lorde Iesus from whom nothyng was hid, knewe the tyme nowe to bee at hande, when as hymselfe, aunsweryng to the name of that feastefull daye, shoulde passe out of this worlde, and go agayn to his father, from whēce he came: seyng he had alwaies loued his Apostles, whom he had specially chosē to hymselfe as his familiares and frendes, whiche shoulde not yet depart out of the worlde, but shoulde haue a great and long battayle with the world, he didde declare his continuall loue and charitie towardes them. Neyther the storme of his death, beeyng nowe at hande, did put awaye the zele and affeccion whiche he bare towardes them, but at his veray departyng from them, he did speciallye shewe tokens of a certayne rare loue, not that he had fayntly loued them before, but because those thinges whiche he shoulde printe into theyr myndes, at his goyng from them, mighte more diepely remayne in memorie.
Therefore after that laste and misticall supper was prepared, in the whiche the holy memoriall of his body and bloude beeing geuen, he leafte vnto vs by waye of couenaunte a continuall remembraunce of himselfe, and purposed to make a league of frendeshyp that should neuer by any meanes dye betwene vs, although he knewe wel ynough that Iudas Iscarioth by the suggestion of the deuill, already went about to betraie him, that he might be taken of the Iewes: whiche mynde of Iudas, the pestilence of couetousnesse had so possessed, that he coulde not be called backe from his vngraciouse wicked dede, for all the greate gentilnesse and mildnesse of his maister towardes him: and seyng Iesus knewe also that his father woulde suffer none of those thynges to perishe whiche he had deliuered him to kepe, and was well assured that himselfe should shortelye go to his father, from whence he came, yet because he would vtterlye pull oute of his disciples mindes, all ambiciouse desire, he riseth from supper, meat being already set vpon the table, and laying asyde his vpper garmentes, whereby he might in euery condicion shewe the similitude of a seruaunte, he tooke a towell and girded himself with it, furthwith he himselfe powred water into the basen, and takyng vpon hym the moste vile and abiect office after the worldes estimacion, he began to washe his disciples feete. The Hebrues in dede did accustomably bestow this manier of seruice vpon their geastes and frēdes, but yet this thyng that Christe did was not onely an exaumple of perfit humblenesse, but also had in it a figure of a misticall meanyng: that is to saye, howe that they [Page] whiche should prepare themselues to the office of preaching the ghospell, and would be partakers of ye table of the lord, ought to be moste pure from al earthly affeccions, notwithstanding none should attein this puritie, vnlesse our lord Iesus with his goodnesse should wipe awaye all the filthinesse of our infirmitie, who onely was without all spot, and who also beyng veray man was after suche a sorte conuersaunt among men, that he trained forth the whole course of his life without any spot of carnalitie.
Therefore when the lorde of all thinges that are in heauen and earth, knowyng all thynges before, and hauyng al thynges geuen hym of his father, in his apparell beyng girded after a sorte of a seruaunt, naked and carrying the basin, came to Symon Peter, and kneled before hym to washe his feete. Peter was horribly afearde at this rare and straunge exaumple of humilitie, on the on side knowledgyng his owne infirmitie, on the other syde consideryng ye maiestie of the Lorde, whiche he had somewhat perceyued by his myracles, and meruelouse doctryne, although he had not yet fully knowen hym to be god, nor as yet seene hym ryse agayne, neyther ascende into heauen, sitte on the ryghte hande of the father, nor wurshipped through the whole worlde, with godly honours: but this thyng beyng knowen after,Lord doest thou washe my feete? did the more commend his exaumple of so notable humilitie. Peter therefore refusing to be washed of his maister vpon the selfsame consideraciō that Iohn baptiste was lothe to take vpon him to baptise Christe, sayed: Lord what a thyng is this whiche thou goest aboute? wilte thou washe my feete? I knowe who I am, and who thou arte: and furthwith to Peters refusall, Iesus aunswered. Suffer me to do that thyng whiche I do, for it is no trifle, nor doen in vain: thou doest not yet vnderstād what this thyng meaneth, but hereafter thou shalt. And than thou shalt wel perceyue the thyng whiche I do, to haue been nedefull for thee. Peter was not stayed with this manier of aunswer, because he vnderstoode it not, but made a further deniall, saying: I will neuer suffer so great a man as thou arte, to washe suche an ones feete as I am. But our Lorde to put awaye this earnest refusal, although it came of loue, as it were, to dryue out one naile with another, by threatninges forced Peter to cōsent,If I washe y• not, thou hast no part with me. seing he was not otherwise easie to be taught as yet, saying: Peter, why doest thou stryue with me? If I washe thee not, thou canste not be partaker with me. Eyther thou shalte be washed, or thou shalt be remoued from the felowshyp of my boorde and league. He muste be pure and cleane, whom I will admit into my company. And Iesus spake this, not of washyng the fete of the bodye, but concernyng the folowyng of his so notable humilitie, and purenesse of mynde, whiche oughte to bee excellent in those persones that professe the doctrine of the gospell, and take vpon thē the cure of Christes flock.
[Page lxxxviii]And although Peter that loued the Lorde feruently, vnderstode not than what Iesus sayinges meante, yet because it is greuouse to a louer to heare any mencion made of diuorcement or departure, as soone as he heard that he should be separate from the coumpanie of hym, whom he entierly loued, sodaynly he became more vehemēt in admitting him to washe his feete, then he was before in refusing the same, and sayed. Lord rather then I would be put from thee, I doe not only suffre the to washe my feete (seeyng it pleaseth the so to doe) but also my handes and my head. To this the Lord aunswered: he that is once washed, hath no nede to be washed again, for the rest of his body beyng cleane, there remayneth nothing to be washed, but his feete: which eftsones by treadyng on the grounde, gathereth some filthinesse.
Truely our Lorde Iesus did signifie by this parable, that it is not sufficient for him that is a preacher of the gospell to haue that cōmon puritie which baptisme and the profession of Christes fayth geueth to al folkes, except his feete, that is to say, the affeccions of his minde, be often purged from all impuritie of this worlde, from the whiche neuerthelesse no man can be pure, vnlesse he study to washe awaye many tymes, through the mercy of Christe, the infeccion that he hath taken by the cumpanie of men.
Therfore (sayeth he) I will not washe againe the reste of your body but onely your feete, for ye be clea [...]e: but not euery one of you. In this excepcion our Lord Iesus did touche the conscience of Iudas Iscarioth, for he knewe well inough who should betray him to the Iewes. The gentlenesse of Iesus was so great, that although he knewe him, yet would he not bewray him to other, nor reiecte him from hauyng his feete washed, neyther would he put him backe from his holy Supper, nor yet from the communion of his body and bloud: he doeth only touche his conscience, who knewe himselfe wel-ynough, that he might repent & emende himselfe, after he should perceiue that he was not vnknowen to the Lorde, whom he was determined to betray. Therfore was he the cause why Iesus sayd, verily ye are cleane, but not all.
When Iesus had finished this kinde of seruice towardes his twelue Apostles, he put on againe his garmentes, & sate downe to sup with them, but in the meane while he doeth once againe put into their myndes the exaumple of lowelines which he had shewed thē, leste they should forget the thing which was necessary for thē, for he sayth: doe ye not vnderstād what is mēt by that I haue washed all your feete? ye call me maister & Lorde, and there is good cause why ye should so doe, for doubtlesse I am thesame that ye call me: and seyng I haue washed your feete, that am in very dede your maister & Lorde, you that are brethren and seruauntes together, shall muche lesse grudge eche [Page] one to serue an other continually. For I that am so farre aboue you, haue therfore geuē you this example,For I haue geuē you an example. that you should not be lothe to doe the lyke among you that be felowes, whiche I haue doen to my disciples & seruauntes, and that one brother, should be ashamed to take vpon him the pryde of a tyraunt ouer his brother, and likewise a seruaunt ouer his companion, seyng I, that maye worthyly take vpon me the preeminence of this dignitie, haue humbled my selfe to washe your fete. Neyther is there cause why any manne should say, the thyng that I doe is to vyle, abiecte and seruile. The greater a man is, the more it behoueth him to humble himselfe. The pestilence of ambicion doeth crepe in, euen emong euangelicall vertues. When ye shall doe myracles through my name, when ye shal prophecie, than ought ye chiefly to remember that thing whiche I haue doen this day vnto you: ye may not defend the autoritie of the gospel with high lookes, with pryde, nor with violence, by other meanes shall that be attayned. That thing verily cannot be denied, which is certainly knowē by naturall reason, that is to say, howe there is no seruaunte greater then his maister, nor the messenger that is sent to doe any other mans businesse, is greater then he that sendeth him: ye knowe me to be your maister, and hereafter ye shall knowe it better: ye are my messengers, and I am the authour of your Message. Therfore it were a shame for you to be puft vp with pryde, or to be fierce and cruel against the flocke that is committed vnto you, or also among your selfes, considering ye haue found me so meke and curteous a Lord and maister. Because nowe ye vnderstande this, if ye doe it hereafter, ye shalbe blessed after my doctrine, which I so often repeate vnto you, leste it should any waye be forgotten. But all you shall not obtayne this blessing. In dede I haue chosen you all to the honourable roumth and office of an apostle. But all you shall not aunswere to the worthynesse of this office. Blessed shall they be which shall vse the Apostles office after myne example. But there is among you that shall so lytle folowe this myne example towarde his brethren and companions (with whom he hathe heretofore been felowe like) that he shall lift vp his head against me, whiche am so great a Lord and suche a maister. But it was long agon prophecied in the Psalme,Now I tel you before it come. that this thing should be, where as it is thus sayed: he that shal eate my bread, shall lyfte vp his hele against me. I doe nowe shewe you before it come to passe, that this thyng shall be, because when ye shall see that doen whiche scripture hath spoken of before, ye maye beleue that I am he of whom it hath prophecied, and that nothing is doen against me by chaunce or aduenture, but all this matter is moderate according to Gods determinacion. And like as he that followeth mine example is happy: so shal he be vnhappy (whosoeuer he be) that had rather folowe that trayters doing that myne. For he shall haue in time to come many folowers of his naughtinesse, which shall set more by money then by the glory of myne name: and pretendyng the honour of the Apostles name, shall traiterously misuse the office of an Apostle, and shall deface thapostles office.
But the greater the dignitie of this office is, so muche the greuouser is the faulte to abuse the honour of that profession thorowe playing the traytour: for this I tell you assuredly, whosoeuer receiueth him that I send, receiueth [Page lxxxix] me, and whosoeuer receiueth me, receiueth hym that sente me: for as I being my fathers messenger, do nothyng but accordyng to his wil, so you that be my messengers and Apostles, yf you faythfullye put in execucion the thyng yt I haue commaunded you, shall bee so receiued of godlye folkes, as thoughe I spake in you: lyke as my father speaketh in me, who teache none other thyng but that whiche he hath limyted.
When Iesus comfortyng his Apostles myndes had spoken these wordes, furth with, because he woulde make theim the more afrayed to folowe the traytours exaumple, and to the entente he woulde more vehementelye prouoke the traytoure to amende, he was troubled in spirite as one greuouslye vexed for the destruccion of hym, whiche thorowe his owne malice, wente aboute to procure to himselfe euerlasting death: and dooeth againe witnesse euen by othe, that the thyng whiche he spake beefore shall verilye come to passe. Forsoothe, I tell you yet once again (saieth he) that one of you, whiche beeyng but a fewe doeth here sit downe with me at one table, shall betraye me. This saiyng so often repeted did awake the disciples myndes,One of you shall betray me. whiche els had bene ful heuye and pensite for the foresaid departure of their Maister. And euerye mans conscience (sauyng Iudas) did coumforte hymselfe, because onelye one was noted to bee the betrayer. But this addicion (of you) did trouble theim, neyther didde they doubte but the thyng shoulde at some tyme come to passe, whiche our Lorde saied should bee, and yet no man could suspecte of an other so detestable a deede, forasmuche as they thought all other to be of theyr minde, sauyng that euerye man mistrusted the fragilitie of mannes nature. Onely Iudas knowyng hymselfe giltye neyther shrinketh thereat, nor was ashamed, nor yet dreadfull to bee presente at that holye repaste: and besides that, in the meane whyle coulde abyde the syghte of his maister, to whome he knewe the whole purpose of his minde to bee manifestely knowen. So pestilent a thyng was couetousnesse, and so it liked hym to abuse the gentlenes of his maister, beeyng alreadye well knowen vnto him. Therfore the reste of the disciples beyng heuy and careful, dydde beholde one an other, to see if they coulde perceiue any token by countenaunce, by whome Iesus had spoken this: as they whiche (withoute doubte) woulde furthwith haue been fierce agaynst him that had determined so wicked a deede. Here truelye was Simon Peters mynde set on fyer, who loued our Lorde no man more, but hitherto (for ye more parte) the boldenes which he had by reason of his loue towardes his maister, had euill successe. He hadde heard our Lorde saye before: Go backe from me Sathan, thou sauoreste not those thynges that appertaine to God: and euen nowe he hearde hym saye. Thou shalt haue no parte with me. Therfore when Peter dyd greatly desyre to be deliuered from this doubtefull care, and to knowe assuredlye who he was that went about so great a mischiefe, as one that would not haue suffred hym to haue si [...]te emong them at that feaste, yet durste not he hymselfe be buisie to aske Iesus who was [Page] that traytour, whom he aduertised them of: but he beckened to a certayne disciple, to demaunde of Iesus, who was the manne he spake of: whiche disciple the Lorde loued intierly, and vsed familyarly, and at thatsame tyme he leaned vpon the lordes breste, by reason of whiche kynde dealing and familiar handeling of hym, the manne dyd mourne, and was halfe deade, because the lordes death was at hande: but the Lord dyd coumforte and recreate him.
Therfore that disciple as he was then leanyng vpon Iesus breste, saied secretly vnto hym: Lorde who is he that shall dare enterprise suche a mischeuous dede? Iesus aunswered hym saiyng: He it is to whome I shall geue a dipte soppe. And when he hadde dipped the breade in the brothe, he gaue the soppe to Iudas Iscarioth, Simons sonne. The vnhappye traitour was neyther ashamed therewithall, nor wente about to amende hymselfe, but with a shamelesse countenaunce settyng at noughte the Lordes knoweledge, and despisyng his greate gentylnesse, he tooke a token of frendshyppe at the Lordes hande, whome he woulde anone after betraye for a litle money. And after he had receiued that litle morsell, the deuill dyd fully possesse his minde, and of a wicked man, made hym vncurable.
Now when Iesus sawe that the purposed malice of Iudas woulde neyther bee chaunged with shame nor feare (for he was almoste bewrayed allready, and should haue bene in daunger, yf Iesus hadde disclosed hym) he therefore sent hym awaye from the feaste, and suffred hym to dooe that vngraciouse dede, whiche he already had committed in full wyll, and purpose of mynde. The thyng which thou goest about (saieth he) doe it quickly. Iudas knowyng himselfe giltye, dyd onelye vnderstande that saiyng: none of the reste that sate at the table, perceiued wherefore Iesus had spoken this. For as goodnesse is nothyng mistrustfull, none of them coulde suspecte this, that he, to whome Iesus had shewed so manye tokens of loue, whome he semed in a manner to preferre before ye reste, in that he had the kepyng of his moneye, who also sate righte nere vnto hym, in that feaste, to whome euen nowe our Lorde gaue a dypped soppe: no man (I saye) dyd mistruste that he durste enterprise so haynous a deede, as to betraye hym to death. And whereas Iesus had saide, the thyng which thou dooeste, dooe it quickelye, some, because they knewe Iudas kepte the purse, dyd take it,That he shoulde geue some what to ye poore. that the Lord had admonished hym to bye some such thinges as should be nedeful to the solemnisacion of that feastful day, or that he should distribute somewhat to the poore.
For Iesus was often wounte to commaunde hym to doe this, there by instructyng and prouokyng vs to be liberall to poore folke. When Iudas hadde receiued the soppe, and made as thoughe he hadde not vnderstande the Lordes saiyng, he went furthewith out of the parlour, where they supped. For it beecame not hym to be any longer presente in the coumpany of holy folkes, whiche had geuen hymselfe to the deuill, and shewed hymselfe to Iesus so often vncurable. And it was nyght, a tyme betokenyng his mynde that was blynded [Page] with the darkenesse of couetise, whiche shoulde withdrawe hymselfe from the lyght and make suche haste to doe the worke of the prynce of darkenes, that not so muche as the vndue season of tyme [...]u [...]de moue hym to delaye his purposed wicked dede. He lacked no euyll will before, but then Iesus hadde geuen hym no power, to the intente that here also it myght bee euidently perceiued, how that no man coulde preuaile any thyng agaynste him excepte he woulde geue licence to his vngracious wyll, to accomplishe in dede that thyng whiche he had determined in his mynde.
When he therfore was departed whiche had made hymselfe vnwoorthye to bee in coumpanye, Iesus beganne to speake manye thynges to his disciples, whiche should partely coumforte and stablishe them, and partly arme them against the storme that was at hande, vtterlye prientyng in theyr myndes those thynges, whiche at the fyrste beyng ignoraunt, and afterwarde dulled with so rowe and steape, they coulde not fully perceiue, but yet they shoulde afterward vnderstande the same. And fyrste of all he shewed his death to be at hand, which although in the iudgemente of the worlde, it shoulde seme full of reproche, yet should it set furth both his fathers glorye and his owne. Nowe (sayeth he) this thyng is specially in hande, for the whiche ye haue hearde me praye: For nowe the tyme is come that the soonne of manne whiche hath semed hytherto poore, and as an abiecte, shoulde after a newe sorte, become notable among men: and that his fathers glorye shoulde likewise be set foorth by him. For as he sought not his owne glory, but thorowe his infirmitie sette forth his fathers glorye: so in lyke manier the father (which is the true fountayne of all true glory) shall glorifye his soonne before men, not by Aungels; nor Archaungels, nor yet anye other creature, but by hymselfe, declaryng to the worlde howe the fathers and the sonnes glorye is all one, to the entente menne so maye knowe on euerye syde theyr mutuall woorkes, not that they canne wynne any thyng by it, but that men by knowyng the glory of them bothe, myght obteine true glorye. In tyme to come, verily he shall throughly glorifie his sonne in his laste cumming before all the company of heauen, and in the meane whyle also, he shall furthwith gloryfie hym by his owne death (whiche shall bee of more force them al mans power) and anone after by his resurreccion and ascencion. Wherfore my children let not my death discoumforte you, whiche although it seme to come for want [...] of strength, yet shall it bee of more power then my lyfe.
Though it shall seme to be shamefull and vyle, yet shall it sette foorth bothe my glory and my fathers: yea and though it shall seme an vtter a bolishyng of me, yet shall it bryng saluacion, bothe to you and to the whole worlde: lette these thynges comforte the heauinesse of your myndes. For it is expedient for you that this mortall bodye of myne bee withdrawen from your syght, and nowe the [...]yme is euen at hand for it to bee dooen. In the meane whyle vse my coumpanye [Page] as one that shall gooe shortelye from you, and printe well in your hertes those thynges that I commaunde you, or els as I haue tolde the Iewes, ye shall seke me in vayne when I am gone hence. For within a while I goe away, and that to suche a place whither at this tyme ye cannot folowe me. Therefore nowe there is no more to do, but take my departure paciently, and fasten well in your myndes both my doctrine and the remembraunce of me.A new commaūdement geue I vnto you, that ye loue together. This is the thyng that shall make you happye rather then the syghte of this mortall bodye.
There bee many preceptes of Moses lawe: I nowe at my departure commaunde you one, and that a newe precepte, that lyke as I haue loued you, so one of you loue an other: I haue vsed no tyranny againste you, I haue not coueted praise, or luc [...]e, nor haue got [...]en any worldelye commoditie by you. I haue loued youre welthe, yea and that freelye, and I haue loued you euen vnto the death, for I will willingly bestowe this life for you. In like manner loue you one an other. Other mens disciples are knowen by their na [...]es, appaul, and by the obseruing of certaine ordinaunces of menne: ye haue learned none of these thinges. By this onely signe menne shall knowe that ye bee my verie disciples in dede, if ye haue suche mutuall loue among youre selues, as I haue effectuously shewed to you all: this is a rare thing among menne, but yet is it the fruite whereby the good tree is knowen.
Peter whiche was all set on fier with the loue of his maister (althoughe he tooke his death grieuously, yet because he hadde said vnto him, go after me Satan, he durste no more moue and moleste him, concerning that matter, but this thing troubled Peters minde, who loued him so well, that he coulde haue no leaue to folowe him, when he shoulde departe from his frendes. For it is a great comfort if a manne loue one vnfainedlye, to folowe him in all chaunces wheresoeuer he shall become. Therefore Peter asketh: Lorde whether goest thou that I maie not folowe the? To this Iesus aunswereth: Thou maiest not presencely folow me thither as I gooe, but hereafter thou shalte. Peter not vnderstanding as yet to what purpose Iesus spake these woordes, wheras he mente it of his owne deathe, whiche they were not yet apte to beare well: Lorde (saieth he) why maie not I folowe thee? what perilles woulde I refuse for thee whiche am readie to die for thee? His loue beeing v [...]a [...] earnest in dede, neuerthelesse as yet but worldly, not throughlye knowen to himselfe, caused hym thus to speake beyonde his power. Iesus therefore to thentent he would frame his successoure litle by litle, and vtterly pull out of his disciples mindes confidence in mannes power, like as before he hadde somewhat remoued and put backe thesame, at suche time as Peter didde boldelye aduise him not to die, and againe he rebuked the saied Peter when he had rashelye caste himselfe into the water: and furthwith beganne to doubte, yea and but a while agooe also he was controlled, for so muche as when he woulde not haue obeyed hym at suche time as he wente aboute to washe his feete: euen so nowe he is taught not to truste in his owne strength, nor credite hys owne affeccions, but distrustyng hymself, to depende vpon the helpe of Christe: what saieste thou Peter (sayeth Iesus) howe stoute thynges of thy selfe doest thou promise vs to doe? [Page xci] wilte thou bestowe thy [...] for me? nay but veray experience shall teache thee howe true the saiyng is whiche I speake euen nowe, and coulde not bee beleued of thee (that is to saye) whither I goe thou canste not folowe me, the profe therof is at hande. For this be thou well assured of, that this nyght before the cocke shall crowe (that is to saye at the firste cocke crowyng) thou shalte haue denied me thrise: muche lesse shalte thou bee hable to saue my lyfe with thyne.Before the cocke crow &c. With these woordes our Lorde did restrayne Peters stoute saying, although it came of great loue, and therewithall warned other that in perylles they shoulde not truste in theyr owne strengthe: but whensoeuer they broughte to passe any suche thyng, they should knoweledge it to come of the power & gyfte of God. At these thynges Peter helde his peace, as one that was not yet all free from carefulnesse, concernyng the betraying whiche Iesus had made men [...]on of.
¶The .xiiii. Chapter.
WHen as at this saying (whiche sygnifyed that a certayne straunge and ou [...]ragious tempeste was imminente and hanged ouer theim, whiche storme shoulde also driue Peter that was moste mannely, to so greate erroure that he shoulde thrise thesame nyghte denye the Lorde) when as (I saye) the disciples wer therewith stricken, euen to the hertes, and after Peters exaumple euerye one stood in dreade of himselfe, Iesus beeyng a maister of moste gentlenes, dyd with moste fayre and pleasaunt wordes comforte his troubled and sorowfull disciples, saiyng: All these thynges shall be doubtles whiche I haue tolde you of beforehande. But yet there is no cause why ye should therewith be hertelesse or dismayed, cruell thynges shall bee dooen againste me, and the lyke shall after be dooen againste you, nor I am not ignoraunte howe greate the infinnitie of mans nature is. But notwithstanding, if you will put youre whole affyaunce in God and me: ye shall not neede to feare anye violence of wicked men: God is almighty, and he alone maye doe more than all they that fearcelye stryuen againste vs. And verilye euen by Moyses lawe you truste to hym, and in case ye do truely truste to hym, it also behoueth you to trust to me. I through him, and you through me, shal haue victory, yf distrustyng your owne proper ayde & defenses, ye wyll fyxe all youre affiaunce and hope vpon me. Nor deathe it selfe shall be able to dysceyuer vs: lyke as ye shall at a tyme bee partakers of affliccions, so shall you bee of croune and glorye. I wyll fyrste shewe the waye and exaumple howe to fyghte and to gette victorye, by me shall boldnes bee geuen vnto you, and felowshyppe of glorye. Onely trust vnto me. Nowe than: [Page] In my fathers house be many dwellynges readye [...] them that haue victorye: for neyther are rewardes prepared for me alone, neyther shall Peter alone folowe me,In my fathers house bee in anye mansion [...]s. &c. but all those that cleaueth vnto me by charitie and fayth of the ghospell, shall bee recompensed seuerallye, and haue euerye one his rewarde prepared for hym. For vnlesse I knewe certaynly that dwellyng places were alreadye prepared for you, which are to receiue you that shall in a whyle bee taken oute of the hurly burly of this worlde into the felicitie of euerlastyng lyfe, I woulde nowe beforehande haue admonished you. That I dooe therefore goe before to my father, is to thentente I maye there prepare a place for you also, whome I wyll not suffre to be dissociate from me.
And nowe because I knowe it to be certayne, that in my fathers kyngdome euery manne hath his mancion in a readinesse for hym: you haue no neede to bee carefull of beyng recompensed, it onelye lyeth you vpon hande to fyght manfully. And though I dyd go farre awaye to prepare a place for you, yet is there no cause for all that why ye shoulde in the meane while thynke your selfe succourlesse, for I shall come agayne vnto you for to receyue you wholye vnto me, neuer after to departe from me. For than wheresoeuer I am, there shall you also bee: there is no matter why to distruste your cummyng thyther where as I nowe goe to before you, and in very dede ye do knowe whither I do go, and the waye thyther. By this darke parable our Lorde dyd geue them some littell knowledge that he shoulde go to his father, but none otherwyse than by death of the crosse. The thyng that was gone to, was worthye to be desired and well liked, but the way to it was thought worthy to be misliked and not to be beloued. The disciples coulde not but knowe this, hearyng the Lorde so often speakyng thereof, but pen [...]fenes and obliuiousnesse made theym ignoraunte in the thyng that they knewe.
And so therfore Thomas being very desirouse to knowe certainely whyther our Lorde woulde goe, sayeth: Lorde when we knowe not whether thou goest, how can we knowe the waye thither? but rather where thou sayeste we knowe both, we be in dede ignoraunte in both: with this blunte (althoughe vehemente) saiyng, Thomas dyd in a maner force oure Lorde to tell more playnly, whyther he woulde goe thence: whiche thyng all they dydde (for a space) euen long to knowe. Of trueth Iesus enstructyng, framyng, and fashyoning his, litle by litle, doeth in dede teache the thyng that they wishe to knowe: but he doeth it as yet couertly, to thentente that the thing might more depely be fixed in their mindes, whiche they shoulde haue muche a doe, and long tyme, to learne. That is to saye, that after he hadde lefte his mortalitie, he shoulde retourne agayne to his father, from whence he came before he was incarnate: but withall he teacheth that the waye vnto the father, is open vnto no manne, but by the sonne, whiche onelye shoulde open the waye to heauen, whiche onely shoulde instructe mennes fayth with heauenly knowledge, and shoulde bee the onelye fountayne of immortalitie: to whome whosoeuer dydde firmely sticke, thesame shoulde bee [Page xcii] without feare of death: Thomas (sayeth he) howe happeneth this, that thou deniest the to knowe the waye, vnlesse thou as yet (percase) knoweste me not at all?I am the waye of trueth and life For verely I am the way, the trueth & life. I sayed euen nowe yt I doe goe agayne to my father, and onely do open for all tolke the way vnto hym: and because he is come to by dedes fit and semyng for god, ye haue the proufe of good life in me: and also because no man without me cummeth to the father, ye haue learned of me the trueth. And yf the feare of death do in the meane tyme trouble youre myndes, knowe well that ye bee sure of immortalitye, forasmuche as I am lyfe:No manne cummeth to the father but by me. &c. dooe ye onelye folowe thyther as I goe beefore, beeleue and kepe in minde that whiche I haue taughte you, hope assuredly for the thyng which I promise. If ye aske whither I goe, I goe to my father, yf ye desyre to knowe the waye whereby ye maye come thither, I say to you, no man cummeth to the father but by me▪ wherefore you knowe bothe aswell whyther I dooe goe, as what wāye the iourneye lyeth, excepte (paraduenture) ye bee vtterlye ignoraunte who I am: verely yf ye hadde knowen me, ye hadde also knowen my father, yea (to say trueth) ye haue already some waye knowen my father, whome ye thynke to bee vnknowen vnto you, nor ye haue not onelye knowen hym by the determinacion of the lawe, but ye haue also seen hym doubtlesse. Our Lord Iesus dyd with this obscure saiyng sumdeale aduertise his disciples, that hys father, of trueth, was inuisible, and not onely inuisible to the bodilye iyes: but also that the mynde of it owne propre nature coulde not see and perceiue what he is, yet notwithstanding but that he had beene seene after a sorte in his sonne, as whyle they see hym in his soonne rewlyng the wyndes and the sea, forcyng deuils to obeye, putting awaie with a woorde sickenesses and diseases, were they neuer so incurable, and with a woorde raysing the deade to life. But the vnlearned Apostles didde not as yet vnderstande these hye misteries, and yet for all that euen as though they had in very dede vnderstand that which the Lorde spake vnto them, they euen leap and skip of greate affeccion to see the father: Imaginyng that the father mighte bee seene in suche sorte as they sawe his sonne, such was there simplicitie as yet: albeit neyther sawe they the sonne throughly, whiche beholde hym with bodily iyes alone.
Philip therfore, beyng more desirous to learne then the reste, speaketh thus: lorde (ꝙ he) thou tellest vs that the father is seene of vs, but woulde God thou wouldest graunte that it myghte bee lawfull for vs to see and looke vpon thy father: then were oure desyres satisfyed, and we woulde wishe no more, nor desire ought els. In deede we haue hearde muche speakyng of him, we lacke onely the sight of hym. Our lorde doth controull and correct Philips request, that was so very rude and foolishe, saiyng: Philip, haue I been so long tyme wyth the, and yet thou knowest me not? It is not the syght of my face that thou knowest me by, but the ryght vnderstandyng of my power, vertue, and trueth, maketh the to knowe me.
[Page]This my mighty trueth and true power, is not seen with bodilye iyes, but the minde and soule seeth it. Therefore when as I am the verye Image of my father, in all thynges lyke vnto hym,He yt hath seen me, hath seen ye father. and that by my deedes and woordes thou oughtest already to haue knowen me, (and verelye to haue knowen is to haue seen) howe dareste thou bee so bolde, with what countenaunce sayeste thou to me, shewe vs the father? as though he that hath seene me hath not seene my father. I meane not that my father is none other than I, but that betwene vs two is no vnlikenes, or any thyng vncommon as touchyng the higher and our diuyne nature. In case thou canste not vnderstande what I saye by naturall reason, he seeth also (I tel you) that beleueth. Thou hast heard me speake, thou hast seen me do myracles▪ and therein surely thou haste seen and heard of my father: doest thou not yet beleue that by an inseparable copulacion of nature, wil, and power, my father is in me, and I in my father?
What thing soeuer I speake, I speake it of his mynde: what [...] thyng soeuer I dooe, I dooe it after his mynde: I am therefore alwaye in hym (by reason of suche a coniunccion of nature and wyll, as cannot be vnioyned and disseuered) and he alwaye in me, speakyng by me: and by me declaryng with miracles, his power. Neyther doe I speake any thing of my selfe, whiche same thing he speaketh not by me: neither dooe I any thing of my selfe, whiche he by me ioyntelye, doeth not worke: howe therefore doest thou separate them that be inseparable? and with seueral sight desireste to see them seuerally? beleueste thou that the one being knowen, the other can be vnknowen? doth the reste of you also yet not beleue yt al thynges cummeth of my father which are spoken and doen by me? and that there is no separacion betwixt vs two? It had behoued you to haue credited me, so oft teachyng this thing: and if ye mistrusted my woordes, yet truely the diuine woorkes and deedes surmounting mannes power, oughte to haue caused you to beleue, that what thing soeuer procedeth frō me, is of my father: yf my father himselfe should speake vnto you, he would speake none other thing than I doe: or if he would worke by himself, he would worke none other thing than I do worke: we haue one minde, one will, one power and nature.
Therefore beleue this, retaine this, haue this surely fixte in youre hertes: whiche thyng yf you doe in dede, the withdrawyng of the syghte of this bodye, shalbee no harme vnto you: ye shall better see me beeyng absente with the iyes of faythe: and thesame thing whiche ye nowe see my father dooe by me, whiche doe faste cleaue vnto him all manner of wayes, shall I dooe by you, if you will cleaue to me by fayth and charitie: Yea and I shall also more euidently extende foorth the mightie power of my godheade, after that I shall remoue awaye from you this my manhead: yea and moreouer, whoso euer dooeth ioyne himselfe to me by true christen fayth (like as I am naturally alwaie ioyned, and neuer disseuered from the company of my father) thesame persone shall also dooe [Page xciii] greater thynges, than I doe, so often as the glorye of God requireth a miracle. For as my father worketh nowe by me, so shall I worke by you.
And because it is so expediente for the saluation of manne that I doe goe againe to my father, ye shall succede me, and by course enter into my roume concernyng the ministracion of the ghospell. Nor this thyng shal onelye bee doen, but what thing soeuer elles ye shall aske of my father in my name,whatsoeuer ye aske in my name: whiche shal appertayne vnto the prayse and glorye of my fathers name and myne, that same shall I doe: to the ende that by you also, I maie bee glorified emong men, as my father hath beene hitherto glorified by his soonne. Let not my departure therefore trouble you, whiche shall tourne to your greate commoditie and prefermente. Than moste of all shall I bee youre ayde in al affayres and purposes, whiche make for true health, when as I shall take awaye from you this sielye body. Onely aske the thing that you couete, my father shall heare your desires, and I beeing a continuall presente aduocate vnto him, will bring to passe that what soeuer ye shall aske, shall bee obteined: for as he denieth me nothing, whiche dooe no manner of thing that redoundeth not to his glorye: so will I denye you nothyng, so long as ye doe that whiche shall set forth the honoure of my name: Forsooth my spirite shall put into your myndes what you ought to aske. Thus to be greued with my going hence, is no proufe of christen charitie, for so men are dismaied when a frende remoueth whome they shall soone after forget. If ye loue me truely, as I dooe loue my father, declare your charitie towardes me in very dede: ye shall soothly and certainelye declare it, if ye dooe kepe my commaundementes. So shall it come to passe, that as my father loueth me and denieth me nothyng: In like wise shall he also loue you, obeying my preceptes, whiche be the veray commaundementes of my father. Thus it is nedefull for the saluacion of the worlde, that I doe absente my selfe from you.
And yet going awaie I wyll not leaue you desolate, and altogether without coumforte. But rather if ye abide firmelie in my loue, and kepe my commaundementes, I shall obteine of my father by praier after my returne againe vnto him, that he which denieth me nothing, shall sende you an other coumforter: whiche after he be once sente, shall not goe awaie from you, as I nowe do, concerning this manner of corporall presence. I am pulled awaie from you, but he shall continue with you for euer. He shall be the spirite of me, and my father, whiche shall make you of carnall folke spirituall: and he shall tourne this worldelye affeccion whiche ye nowe beare towardes me, into an heauenlye loue: he shall also with secrete inspiracions, putte in you the treweth of all thinges, whiche ye nowe vnderstande as it were but by a dreame and throughe a cloude. This speciall pledge of me shall bee peculiar and propre vnto you. For I haue all this while exhibite my selfe generallye and in common to eiuill and good: leste anye mighte make excuse that he was not inuited to saluacion. But this worlde whiche coueteth muche, and gapeth for goodes that bee of the worlde, and deceitfull, cannot receiue that spirite, beecause he is heauenlye and true. And why can it not? because it hath grosse iyes, whiche deliteth and loueth not but grosse and earthlye thynges, it seethe not hym nor knoweth hym: for he withoute noyse beyng all whisshed and still, tasteth in hymselfe to the secrete senses of the mynde, if he fynde anye where a conueniente place to reste in. But truelye you, in case that the delusions and deceytfull thynges of this worlde beeyng despysed, ye wyll folowe thynges that [Page] be good in deede, and liue well: you (I saie) shall then knowe hym, because he will not onely come vnto you, as I am come, one that may bee seen, but he shal also abyde continually with you: nor he shall not in suche sorte be conuersaunte emong you as the aduocate is with his client, but he shall inhabyte hymselfe in the secrete inner partes of your soules, and shall toyne hymselfe as it were giued to your spirite, that he maye become one spirite in all folkes: and because he shalbe as it were bred and planted in your hertes, he shall accumpany and assist you in all thynges, and the meane tyme shall not bee long ere this coumforter that shalbe in the steade of me, and my vicegerante, shall come vnto you. Wherfore there is no cause why your hertes should be discoumforted or afeard, good children, whom I haue perfeitly begotten, and sumwhat framed with the heauenly doctryne of gods woorde, and do nourishe you beeyng as yet but vnperfite, and not fully taught vntill ye growe vnto the strength of the ghospell.
Although I goe hence for a tyme, and shal no longer liue a manne with men, yet wyl I not leaue you in the meanetyme fatherlesse, and without confortable succoure at my hande: For I will cumine to you agayne, before I returne to my father: and I wyll shewe my selfe before your iyes, and bee seene of you with a very bodye in dede, but than not mortal, to the entente that I maye aduaunce and bryng you from loue of the fleshe, to the spirite: for it were no great matter yf I should geue this my bodye to you alwaye to looke thereupon, because euen the wicked dooe also beholde it to theyr damnacion: within a whyle therfore I shalbe out of the worldes syghte: for death and the graue shall take me awaye frō the syght of worldly folkes. Neuerthelesse I wyll see you again, and presente my selfe vnto you aliue, for this kynde of deathe shall not alienate vs in sundre, nor kepe me out of youre syghte, for I shall liue agayne, yea after that I bee deade: and I shall not onelye liue, but there withall bryng to you lyfe euerlastyng: and notwithstandyng the tyme of myne absence, I beeyng alyue shall fynde you aliue, and I will so spende my life for you, that you shall be in health and safegarde. Then shall you vnderstande more fully, that as nothyng can pull my father from me, nor me from my father: so am I bothe to you and you agayne to me, ioyned by mutuall charitie together, that death can not disioyne vs: let your onely care be, that by youre owne faulte ye bee not vncoupled and let lewse. The obseruyng of my commaundementes shal try true charytie: nor he loueth not in herte, that neglecteth the preceptes of his Lorde. It is not sufficiente to haue accepted my commaundementes, vnlesse a manne retayne them in mynde. Nor it is not inoughe to remembre theym, excepte they bee kept: he that doth accomplishe and kepe these, is he that truelye loueth me. For to bee tormented in mynde for my departure, is no proufe of veraye trewe loue. I that truely do loue my father: do kepe all his commaundementes, and will kepe theym vnto death of the crosse. And there is no cause why my commaundementes of sufferyng iniurye pacientelye, of beatyng the crosse quietely, shoulde muche putte you in feare, as seuere and grieuous commaundementes: and why? for charitie shall sweten and make them all easie, and there shall not [Page xciiii] lacke coumforte at my hande, for surely whoso loueth me, he shalbe bothe loued of my father, and I also wyll loue hym, and neuer leaue him succourlesse, but will see hym againe, and will openlye shewe my selfe vnto hym to bee looked vpon: to make it more certain that I doe not vtterly perishe by suffryng deathe of the crosse. Nowe I geue my selfe to bee seen of all folke, but than no manne shall see me, excepte he abyde constantly in frendeshyppe. Of trueth our Lorde Iesus spake these thynges sumwhat darkelye, not onely signifiyng that he beeyng reuiued agayne would often after his death come among his frendes to bee seen, but that he would also by the holy ghoste his spirite, secretely place and wynde himselfe into theyr myndes, and that finally he woulde come in the glorye of his father, in the open sight of all folke.
Now than where as Iudas, not he verely that is called Iscarioth which was absente at this sermon, but the other Iudas whose surname was Lebbeus, did not fully vnderstande our lordes saiyng: but beyng throughe sorowe and feare very sore troubled, dyd suppose that our Lorde shoulde in suche wyse appeare to his frendes, as terrible spirites & phantastical sightes, shewe themselfes many tymes in the darkenesse of the nyght: or as certain visions appeare in dreames rather to the feare of men, then to mennes coumforte. This Iudas therfore, saith: Lorde what hath chaunced that when now thou maieste be seen of all folke, thou shalte not than appeare to the worlde, but onely to vs?
And howe canste thou be one that may? be seen of vs, yf thou be such one as other cannot see? But Iesus because he knewe that his disciples were not yet able to vnderstande the misterie howe that the same bodye, whiche hadde been deade and buiried, but nowe made spirituall, and hable to dooe as it lyste, shoulde ryse agayne: Iesus I saye, knowyng this, dyd not playnely answere to the thyng that was asked, but turned his saiyng to that thyng whiche was more necessarye to bee imprinted in theyr heartes, whereby they shoulde nowe bee prepared spirituallye to haue his presence: for as muche as that presence whiche shoulde bee exibited vnto theim after his resurreccion, coulde not long endure with theim. Therefore Iesus sayed: I will not presente my selfe to the worlde, because it loueth me not, neyther dothe it kepe my commaundementes. If one loue me truely, he wyll not testifie his loue with sorowe, but by kepyng my commaundementes, and hym wyll I loue semblablye: and whome I shall loue, hym wyll my father loue, and we shall neuer bee pulled awaye from hym: nor I wyll not onelye see hym agayne that hath my commaundementes in remembraunce, but there withall my father and I wyll by the spirite, whiche is common to vs both, come vnto hym: and we will not only come, forthwith [Page] to departe againe, but we will dwell with him, and neuer go away from him. That which is doen after the spirite is both perpetuall and effectuall: bodilye ioynyng together muste nedes haue an ende, euen for because ye shoulde sette at naught transitorye thynges, and inure your selfes to loue eternall thinges: and where ye as yet cannot come to vs, we will come to you inuisible, but effectually to dwell in the temple of your hertes. We be three in deede, but so ioyned and conuerte together, that he whiche loueth one, muste loue all: and he that hath one of vs lacketh none of vs. Only on your behalfe let charitie be presente, and that couenaunte kepte, whiche I made with you of late. That shal so couple you and vs together, that neyther life nor deathe can vncouple vs. If membres maie bee disseuered from the heade, we maie be disseuered. There bee many whiche boaste themselfes to loue God the father, and seme to obserue the commaundementes of the lawe, but none dooeth truelye loue God, yf he hat [...] and contemne his soonne: and he verelye contemneth the soonne, whosoeuer kepeth not my commaundemente, whosoeuer neglecteth my preceptes, he neglecteth withall the preceptes of God: for in good sooth the thyng that I haue taught you, is not so my peculiar doctrine that the same is not my fathers: but is rather my fathers than myne, from whome cummeth whatsoeuer I can or doe teache, doyng nothyng but by his autoritie from whome I was sente into the worlde, to teache these matters whiche I dooe teache. But nowe these thynges haue I spoken according to youre capacitie, as yet a mortall manne, beeyng conuersaunte among mortall menne: soone hereafter I wyll repayre to see you againe, for certayne dayes space: and beeyng immortall, wyll kepe cumpany with menne mortall, to the entente I maye coumforte, teache, and geue you my counsell.
Neyther is it vnawares to me, that ye shal not fully vnderstande these thinges, whiche I nowe speake, and shall speake anone after my deathe, because ye be yet styll carnall and rude: notwithstandyng they are not spoken all in vayne, for after that I shall take away this body from you: an other comforter shall come to you, yf ye aske hym (of God) in my name: a comforter (I saye) not bodily as ye seme to to be, but that holy spirite which doeth sanctify spirites and mindes, whome my father shall sende you in my roume yf you require hym in my name. Ye shall not after this neede my corporall presence, whiche for a season was geuen in consideracion of mens grossenes, to the entente that the [...] myght by degrees and orderlye go forwarde to more perfeite thynges, for that spirite in asmuche as he is myne and my fathers, shall putte you in remembraunce of all the thynges, whiche I nowe speake vnto you that bee as yet ignoraunte, and of small capacitie: and besides that obliuious. And he also shall make you vnderstande these thynges whiche ye hadde not vnderstande before, neyther will he suffre you to forget anye thyng or to lacke knoweledge of anye thing that perteineth to saluacion. Of menne obliuious he shall make you of good remembraunce, of slowe witted, easie to bee taughte, of sleapishe slu [...] gardes, vigilante and watchefull, of sorowfull men cherefull, of yearthly fol [...] heauenly. Onelye perseuer you in charitie, hauing in remembraunce my commaundementes.
There is no cause why that ye should in the meane while feare the troublesumnesse of this worlde, whiche ye shall see ryse agaynste me, and in tyme to come againste you also: let it suffise you that at my departure, I shall leaue [Page xcv] peace vnto you, and geue you my peace. No worldelye storme can destroye and vndoe hym that hath my peace.Peace I leaue v [...]t [...] you The worlde also hath his kynde of peace whiche it bestoweth vpon them whome it loueth, but this is a peace not to be trusted on. My peace whiche I doe geue you, doeth make frendeshyppe betwene God and you: and who can hurte hym whiche hath God his protectour and gouernour? The peace whiche▪ I do leaue vnto you ioynyng you together among your selfes by mutuall concord, shall make your felowship strong and inuincible, agaynst all that the worlde or Satan, prince of the world, can dooe. What meaneth it than that my goyng hence whiche shall bee veray commodious vnto you, doth so muche feare you? Let not your hertes therefore bee troubled nor strieken in feare, ye haue heard me saye alreadye, and (that ye shoulde the more credite me) I eftsones tell you that of trueth I goe hence for a tyme: but I wyll anone returne againe vnto you. And in the meane tyme I will bryng to effecte that I shall fynde you at my returne safe and in health. This blusterous storme of cruell persecucion shall for this one tyme be executed vpon me onelye. And soone after I am come againe to my father, I wyll bee presente with you agayne throughe the spirite that is the comforter. And by hym my father shall also bee with you, and we shall neuer bee separate from you, vntyll you be fully placed with vs in the kyngdome of heauen. Ye are sorowfull because I goe my waye, but & if ye did rightly loue me, forsooth ye woulde reioyce, both for your owne sake and mine: for I wyll not playe the runagate and gooe euerye where, but I will returne agayne to my father to obteyne for you more excellent giftes at his hand, for because my father is greatter then I am: and from him it cum [...]eth, what thyng soeuer I doe departe with you. If ye stande in dread of any harme towardes me, and are sorowefull for my cause, it were more semyng ye should be ioyfull on my behalfe, that am remoued and taken a waye from these euils of the world, and goe to my fathers coumpany: and yf ye be sory for your selfes, my departure shall bring to you muche profite.
I knowe that I speake this to them that neyther greatlye take hede, nor vnderstande thesame, but I do therefore repete, and often inculcate and bryng in thesame, that after the dede shal effectuously verifie ye thing that I haue spoken, ye may than therewith beleue all the rest to be true, which I haue tolde aforehande shoulde folowe:The prince of this worlde cummeth & hath nothing in me. after this I beyng a mortall man shall not speake many thynges with thē that he mortall: for the time is at hande when I shalbe taken away from you in body. Uerye Satan the prynce of this worlde is presente by his minysters ready to set vpon me, with his full myght & force vtterlye to caste awaye and to extinguishe me. But at his hande is no ieopardie, for he hath no right nor autoritie ouer me, and when he moste [...]eu [...]teth to haue the ouerhande and victorye, than shall he bee vanquished and ouerthrowen: he hath no ryghte but vpon theim whiche bee in synne, and because the worlde is in bondage to synne, he maye playe the tyraunte ouer them that make the worlde theyr God: for in dede I am neyther forced to dye, nor for any faulte do I dye, but I suffre, throughe my deathe to redeme those that bee ioyned to me by faythe, as [Page] membres to the bodye, from the tyrannye of sinne and deathe: and my father hath commaunded me thus to doe, whiche his commaundemente I dooe accordyng to his minde: wherefore we haue nowe already sitte here long inough. Because I doe my fathers commaundemente willingly, it is tyme to goe mete death, whiche is at hande. Arise therefore and goe we hence. Our Lorde Iesus seeyng his disciples many wayes dismayed,Arise let vs go hence. partely with sorowe because that they sawe that theyr Lordes death was nye, whom they loued somewhat worldly, but yet moste vehementelye: partelye for feare of harmes whiche they thoughte did hang ouer hym beeyng once abrode: and he also seeyng them heauye of slepe whiche both the nyght prouoked, and also sorowe of mynde augmented, and theyr sittyng made theym of more sluggishe mynde: he commaundeth theym to ryse, that so at the least, dulnesse beeyng auoided, they myghte bee made more pregnaunte and quicke witted to those thynges whiche he shoulde saye vnto them, and therewithall he monished thē a farre of, and darkely, that nowe is the tyme to eleuate theyr myndes from yearthly affeccions to heauenly thynges, from bodily thynges to spirituall thynges, from mortall thynges to immortall, from thynges transitorye to eternall thynges, he woulde ha [...] that also imprinted in theyr myndes, that he knewe before, and was willyng to suffre what thyng soeuer he shoulde suffre, his father also willyng thesame: from whose wyll his did neuer varye. His will was that his Apostles so farr [...] as mannes weakenesse coulde beare, should be witnesses and seers of his passion, and therefore in this sermon he maketh oftentymes mencion of his departure, litle by litle, thereby to inure them to sufferaunce, but mixyng withal many coumfortes to mitigate the bitter payne of sorowe, saiyng that in very dede he muste departe: but so that within a while he shoulde come to them agayne: that he should go to his father, that thence he should sende him an other coumforter whiche should finishe that he had begoonne, and also that he and his father ioyntly together, should come and dwell with them. He sayed furthermore that this persecucion shoulde not vtterlye deuour and consume them: and after all this he had them thence to an other place, because the place where they we [...] than, was open & in syght: and for because that they had hearde that the prynce of the world was euen than presente, they stoode in a generall feare of themself, and therfore he brought them to an other place wheras they wer more in safetie, to thyntente they myght with more bolde hertes geue eare to other thynges.
In conclusion he telleth them aforehande, that at the length they shoulde folowe hym thyther, whether he nowe goeth before them: well nowe he hath recourse agayne to that saiyng whiche algates muste sitte inwardely and a byde in theyr heartes: in whiche saiyng he counsaileth them to perseuer in charitye, and obseruyng his commaundementes, leste throughe theyr owne faulte, they shoulde disseuer theymselfes from the felowshippe of the father, the sonne and the holy ghoste, from whiche Iudas had already forceably dissociate himselfe. But he aduiseth theym to sticke to theyr couenaunte by obeying the saiynges of theyr Lorde, and to thuttermoste of theyr power to folowe his doynges.
And trueth it is that this coulde not be do [...]n, vnlesse they dyd perseuer in the spirituall felowshippe of the soonne, and yet in the meane tyme not to truste to theimselfes, or any thyng at all to presume vpon theyr owne propre strength, for they shoulde neuer bee able to dooe oughte at anye tyme, but by the benefite and free gyfte of Godde, from whome floweth and issueth oute to all folke, [Page xcvi] what thyng soeuer setteth forwarde true health, and maketh to saluacion, and that they myght the better vnderstande this, and retaine it in memory, he declareth the matter by a similitude, taken and brought in of a plaine knowen thing, that is the vyne and the braunches thereof.
¶ The .xv. Chapter:
TO thintent, saieth he, that ye maie vtterly vnderstand how cleane voyde of all perill ye be, yf ye wyll continue stil to be of my felowship, and what great daunger it is for you, yf ye fallyng from the couenaunte that I haue made with you, bee disseuered from me: remembre this that I am the true vyne, ye bee the braunches, and my father is the housbandman. I am the roote or stocke of the vyne, ye are my membres as braunches sprong out of the stocke. My father hath planted me, that is to saye, he hath begotten me. The stocke came foorth from hym, and ye out of the stocke. The thanke of the whole benefite redoundeth to my father, as the fountaine therof, whiche doth geue vnto you by me, and his spirite, whatsoeuer he geueth you. And the sappe of the stocke whiche geueth vnto the braunches both lyfe and strength to bring forth fruite, is the spirite that is common bothe to my father and to me. Lyke as the spirite knitteth me to my father, so doth it also ioyne you to me. Therefore what braunche soeuer cleaueth to me, and liuyng by my spirite, bringeth forth fruite woorthy for the stocke, thesame shall my father purge, cuttyng awaye the superfluous desyres thereof, that it maye bring forth more plenteous and kindly fruite. But whoso cleaueth to me by ye profession of faith, and bringgeth foorth no fruite of euangelicall charitie, my father shall cutte him of from the vyne, as a cumberous and vnprofitable membre. For that braunche which hath no fruite, but onely leaues, serueth to no purpose in the vyne.
Now already ye be braunches somewhat purged and made cleane through beleuyng my woorde: but yet ye muste hereafter bee more purged, that ye maye bring forth more plentye of fruit. At this tyme it is inough for you to bee grafted in the stocke, from whence through fayth ye maye receyue life: laboure dilygently to abyde in me, & I will in lyke manner dwelle in you, so long as you depende vpon me. For as the braunche if it be pulled of frō his vine, cannot it selfe bring foorth the fruite, because it taketh all his sap of the stocke: no more can ye bryng forth the fruite of any good worke, excepte ye cleaue to me by faythe and charitie: from whence muste come to you whatsoeuer furthereth to trewe and [Page] eternall saluacion. Wherefore neyther Moses nor any of the Prophetes is the vyne, but I am the onelye vyne, to the whiche all they muste cleaue that wyll bryng foorth the fruite of saluacion. Ye be the braunches of this vyne, wherein ye are frely graffed, freely pourged, but ye maye fall from thence through your owne faute. Wherefore ye muste earnestely take hede that ye maye bee alwaies ioyned to me. For whosoeuer continueth stil ioyned to me, hauyng me likewyse ioyned to hym, and liuyng by my spirite, that persone throughe my fathers inspiracion, bringeth forth fruite plenteously, gayning for himselfe eternall saluacion, and causing God, for whose sake al thinges bee dooen, to bee glorified amonges men. And his glorie is my glorie: by whome it hathe pleased him liberally to geue al that he geueth menne, to the atteinyng of eternall saluacion. Therfore remembre this well, that without me ye can doe nothyng that good is. But if anye braunche dooe through his owne faulte pull hymselfe backe againe from me, he not onely bringeth foorth no fruite at all, but like as an vnprofitable braunche, when it is cut of with a shreadyng hooke, withereth, and afterwarde beeyng gathered vp with other twigges that bee shred of, is caste into the fyer to burne: so thesame braunche destitute of my moysture & spirite, dyeth spirituallye althoughe he liue bodilye. And beeyng after this life seperate withoute recouerie from the vyne, is caste into euerlastyng fyer, there to burne for euer to his great tormente:Yf ye byde in me &c, aske what ye [...]yl and it shall bee geuen you. for somuche as he woulde not abyde styll in the vyne, & so bryng forth fruite of eternall felicitie. And ye shall abyde in me, yf my woorde abyde in you, if ye kepe in mynde the thinges whiche ye beleue, and execute in dede that whiche ye remembre. If ye wyll do this, ye neede not feare any worldelye stormes, for thoughe I bee not still presente with you in bodye, yet both my father and I will heare you. And yf ye do rightly aske all such thinges as ye would haue, ye shal obtayne your asking. But like as of your selfes ye are not able to bryng foorth fruite: euen so ye ought not presumptuously to attribute to your selfes the prayse of your good dedes, for as I haue not sought mine owne glorye but my fathers, of whome I haue all my being and power: so shall ye referre all the thanke and commendacion of your good deedes to my father and me. When menne shall perceiue you to bryng foorth muche euangelical fruite, then is my father glorified among theim: for what prayse soeuer I shall gette by you, thesame shall redounde to my fathers glorye: whome ye shall cause to be praysed among menne, by shewyng your selfes the ryght disciples of his sonne, not that we neede worldely praise, but because so it is expedient for the saluacion of mankynde, which thyng we do thriste for and couete. It cummeth of charitie and not of ambicion that my father thus desireth to bee glorified amonges men.
I haue loued you whiche are my braunches, euen as my father hath loued me, that am the stocke. Be carefull to kepe this so great a benefite freelye geuen you, leste ye lease it through your negligence, and ye shall not lease it: Lyke as I alwaies procuring my fathers glorye, haue continewed euen to the death in my loue towardes hym: so will ye perseuer in your loue towardes me.
[Page xcvij]Wherin ye shall perseuer not by the obseruing of the Phariseis or phylosophers preceptes, but by keping of my commaundementes: so that neither any flattery or feare of the world may separate you from thē, no more then it doeth me, which do constantly to the death, kepe my fathers commaūdementes, being neuer disseuered frō the loue of hym, but by very deedes declaring my selfe to requite his loue with lyke loue. Wherfore as it shall be my fathers glory, to haue so naturall a sonne, and so worthy for hym, no lesse shall it be for both our honours that I may haue you my disciples obseruers of my woordes, and folowers of my doinges. Albeit these thinges be sumwhat painful & tedious, yet do I therfore vse so long cōmunicacion therin, to thintent that as I haue not labored for the ioye of this worlde, but herein do reioyce that for obeying my fathers cōmaundemēt I am beloued of him, no more should you seke comfort of the worlde, but reioyce in this my kynde of ioye, whensoeuer ye folowing my steppes shall be afflicted: and let that ioy remayne in you euer increasyng into greater, and better, vntill it cum perfitly to the perpetuall felicitie of immortall life. One of you charitably to loue an other, shalbe a great cumforte to you, euen in the myddest of all your troubles, when ye be at the wurste.
There be diuerse preceptes of the Phariseis, and Moses hath also manye, but this one precept is my very owne whiche includeth all thinges that I do teache, and shall make pleasaunt all aduersities whiche shall happen, that is to say, that ye beare such loue one to an other, as I haue borne towardes you. I doe testifie my loue not with woordes onely,Cōtinue [...] in my loue. &c. but also with deedes: and that loue not to be after the commune sorte, but excellent: and the greatest that any man lyuing can haue, for there can bee no greater token of loue amonge men, than a man to bestowe his lyfe for his frendes sake, for euery man setteth by his lyfe aboue all thinges. Many perchaunce myght bee found that coulde bee content to bestowe money or labour for an other mans sake, but the person is rare to bee found out, whiche will bestowe his lyfe for his frendes sake. I doe more then all this, whiche bestowe my lyfe for mine enemies, so they will becum my frendes. And in the meane while I call them my frendes in the waye of honour, whom I haue good right to call my seruauntes. Neuertheles I will not take you for my seruauntes, but for my frendes: yf ye wyll as cherefully and gladly perfourme these thinges that I commaunde you, as I dooe willingly obey my fathers commaundement. They that are vnder Moses lawe, be rightfully called seruauntes: because they depend vpon diuerse rules prescribed vnto them, and rather for feare then for loue doe the thing that is apointed them. But as for you (whom I haue called from the bondage of the law, vnto the libertie of the gospell) from hence foorth I will no more call seruauntes but frendes, as them whome mutuall loue and not necessitie doeth ioyne vnto me. For the seruaunte perceiueth not his Lordes intent, but onely dooeth that he is bydden, lokyng for no greate rewarde yf he dooe it, and well assured to bee punished yf he dooe it not, besydes that for euerye sundrie doyng must be had a sundry commaundement, as goe, cum agayne, doe this▪ [Page] eschewe that. For the maister telleth not his owne counsell to his seruauntes, whiche are therfore euil to be trusted, because they rather feare then loue hym. The cause wherfore I haue called you my frendes, is for that I once haue opened vnto you all the purpose of my minde, to thintent there should be no nede hereafter of mennes preceptes contrary to myne. Whatsoeuer my father hath willed me to shewe you, therof I haue made you partakers, as my trust ye frendes. Those thinges whiche I haue taught you, be out of all doubte: for I haue taught you none other, saue what I haue hearde of my father. My preceptes be his preceptes, by kepyng wherof he shall count you his frendes in stede of seruauntes.
And because ye maye the better vnderstand how great the honor of this my gentlenes towardes you is, consider how that ye haue neyther prouoked me with your seruice doing, to my frendship, that of duetie I ought to loue you again: nor yet haue you willyngly cum to my frendshippe, that for gētlenes sake, I should requite you with lyke loue: but when ye wer in bondage of the lawe, and farre of from the fauour of God, then did I of myne owne voluntarye wil chose you from among al the reste, without your desert. And for this purpose haue I chosen you, that ye should more and more increase in goodnes, beeyng grafted in me thorow mutuall loue, whiche ye coulde not haue towardes me, except I had first loued you. As the braunche is alwaye norished by the moysture of the vine, and spredeth it self in many braunches, so must you lykewise plentifully bring forth fruite of the ghospell throughout the whole world, and so do good to other that your self loose no fruite therby For the common vyne bringeth foorth fruite, but for other, and that suche as soone decayeth: wherfore the braunches thereof be fruitefull but for a tyme, because they growe in a vine that soone fadeth. Contrarywise you, because ye cleaue to an immortal stocke[?], shall bryng forth fruite that neuer shall perishe, but continue s [...]unde to your eternall saluacion. And ye haue no cause in the meane while to say it is a great payne to trauayle about the worlde to teache the Gentiles, to suffer the dispites of wicked people. What wages, what ayde, what rewarde is apoint [...]d for vs? passe not vpon these worldely defenses. Let this stand you in stede of all rewardes and helpes, that whatsoeuer ye shall rightly aske my father in my name, he shall geue it you. What thinge is more easy then to aske? And what is it that he is not able to geue? Furthermore what is the thyng that he will not geue for my sake?
Besides this, my commaundementes be not tedious, for what is more pleasaunt then one to loue an other? Who bee so weake but mutuall loue maye make them strong? what thyng is so greuous but mutuall charitie can make it delectable? Neither let this trouble you, that whiles you and I bee frendes [Page xcviii] and one of you charitablie doe agree with an other, ye shall be at discorde and strife with the worlde, but rather the selfe same thyng ought to coūfort your myndes, for so muche as by thys token ye shall well perceiue your selfes to bee my very disciples and frendes, that is to saye, contrary to the worlde, whiche is all sette vpon malice: whereas you are apointed for heauen, disdayne not to suffer that in the world which I haue suffered before you. The worlde hateth me also not for my deserte, but because I reproue and disclose the euill dedes therof, teachyng thynges whiche do not agree with theyr worldly affeccions. The worlde knoweth menne of his secte, and them doeth it loue and exalte, as lyke louethe lyke: and as an euyll itche coueteth an handsume scratcher. Therfore be they vnhappy whom this worlde flattereth and fauoreth, for that declareth them to bee farre from the fauour of God, whiche is that onely thyng that make the man happie in dede. Whan the worlde hateth you, remember myne exaumple and reioyce in your owne behalfe that ye haue no feloweshyp with the worlde, but do cleaue faste vnto me. For this shall ye perceiue by the hatred the worlde beareth you, howe that ye be myne. In case ye were of the world, if ye loued wordly thinges, and taught according to worldly desyres, then the worlde woulde knowe you and loue you as hys owne, but because ye folowe not the wayes of the fleshe, but of the spirite, and couete not worldly goodes but heauenly, therefore the worlde hateth you: not that ye deserue it, but for that ye be vnlyke to thesame whiche is euill & wicked. In tymes paste when ye thoughte perfitte righteousnes to consiste in the grosse ceremonyes of Moses lawe, and setting your mindes on transytorie thinges, had no loue to heauenly thinges, the worlde did then well lyke you: but after that I had once called you from this secte to the euangelicall and heauenly doctrine, and graffed you in me as braunches in the stocke, the worlde beganne to hate you, and that onely because ye bee myne. Yet of trueth for no cause elles shall ye bee blessed, then for that ye be mine. Meruayle nothing at all though your innocence shall not defende you from the hatred of the worlde. Remember howe I haue tolde you, the seruauntes state is no better then his lordes. For neither coulde my innocencie, which is greater then yours, defende me from the malice of the worlde, neyther were they afearde to despise my doctrine, nor yet for all my benefites would they waxe gentle, and call themselfes backe from theyr cruell purposes. That thing whiche they durst enterprise against me, who am your Lorde and Maister, muche more boldely will they do it to you. Se [...] ing they haue de [...]sed so many snares to bring me euen to the most reprocheful death, and haue so often spitefully railed vpon me, they wil also persecute you my disciples, nay but rather me in you. If they will obey my woordes they wil also obey vnto yours: but lyke as they haue not well borne my doctrine, no more wil they yours, because ye shal teache the selfe same thinges, that I teache.
And whatsoeuer despite they shall doe against you, I will thinke it doen to [Page] me: for all thynges that they shall do agaynste you, they shall doe it for the hatred they beare to me: when they curse you, they shal curse me: when thei reiecte you, they shal reiecte me: when they beate you, they shall beate me. For whatsoeuer displeasure is doen to the membres, thesame redoundeth to the head. And they would doe the lyke to me, if they had me present with them. Now because they cannot shewe their crueltie to me, they wil shewe it to you. But as all the iniurie that is dooen to you toucheth me: In lyke maner whatsoeuer is committed against my name, tourneth to my fathers dishonour also: whom if they did rightlye knowe, as they thynke they doe, they woulde neuer so shamfully haue handled his sonne. They arrogantlye pretende loue towardes God, and yet they bee wickedly minded againste his sonne. They aske saluacion of God, and goe aboute to destroye his sonne. They boaste themselues to be kepers of Gods commaundementes, and doe reiecte the preceptes whiche his sonne geueth by the auctoritie of his father. They glorie in their knowledge of the lawe, and doe not receiue the knowledge of hym, whom the lawe setteth forth. They wurship the sender, and persecute hym whome he hath sente. Therefore they knowe not God, whome they boaste themselfes to knowe. And yet thys ignoraunce shall not excuse them in the daye of punishemente. They be ignoraunte in dede, but why? because they woulde not learne. And therfore woulde they not learne, because they loued more theyr owne glorye, then the glorye of god. They did set more by their owne aduauntage, then to winne saluacion by the gospell. Wherefore that thynge whiche my father hath ordeyned for theyr saluacion, haue they through their owne stubber [...]esse, heaped vp to theyr eternall damnacion. For verily I am come and was sente for this purpose, if it mighte be, to saue all men. If I the sonne of God, and greatest persone that could be sent, had not come my selfe, and declared vnto them all suche thinges as might haue brought them to a better minde: If I had not also doen these thinges whiche had been inough to haue forced euen stouye hertes to faythe and belefe, surely theyr destruccion shoulde haue been the more easie, as giltlesse of this infidelitie, the addicion wherof, shall make the burden of theyr eternall damnacion the heauyer. But nowe sith I haue leafte nothing vndoen wherby they might be saued, and they againe with obstinate malice haue resisted him whiche frely offereth saluacion, they can alledge no excuse for theyr incredulitie. If one hate a straunger, it maie bee thought sumwhat woorthie of pardon because he hateth him whom he neuer sawe, but me they haue bothe seene and hearde. They haue seene me doe good to all folkes, and haue hearde me speake thinges woorthy for God, Neuerthelesse they hate me for those thinges, for whiche they ought to loue me. But whoso hateth me, must nedes hate my father, by whose auctoritie I speake that I speake, by whose power I do all that I do. And I haue not onelye spoken by wordes, but also by my dedes: yet were they so blinded, that they did neither beleue my woordes not dedes. And this selfe thing shall make their damnacion more greuouse, in that they haue so stubbernely abused the goodnesse of God, being alwaye so ready for them.But nowe haue they nothing to cloke theyr sinne withall. If I had not doen suche miracles among them as neuer any of the Prophetes afore me did, whether a man consider the noumber or greatnesse of them, and that not to make them afeard or astonished therewith, but to helpe them that were afflicted, If I had not doen al this, I say, they should not haue been giltie of this moste greuouse sinne: but nowe they haue both heard and [Page xcix] seene, and so muche the more haue hated not only me that haue both spoken and doen, but also my father whiche hath spoken by me, and set furth his power by me. They neuer sawe Moses and yet hym they doe exteme hylye, they beleue the Prophetes whom they neuer hearde, but they turne cleane awaye from me whom they haue presentely seene before theyr iyes, whom they haue hearde speake, of whose benefites they haue so manye wayes had the profe. And not herewith satisfyed, they take my lyfe from me. In the meane while they pretende a reuerente loue to God the father, whereas whoso truely loueth the father cannot hate his sonne. Howbeit these thinges happen not by chaunce, for the very same thing that these men doe, the Psalmes whiche they haue and reade, did long agon prophecie should cum to passe, that is to saye, that in stede of thankes, they shoulde recompence good turnes with euill will. For thus spake I there, by the mouthe of the Prophete: let them not reioyce and triumphe ouer me, whiche vniustely are myne enemies & hate me without cause. If a man being prouoked, hate an other, it maye bee suffered: if one hate a straunger, it maye sumwhat be pardoned: but who can forgiue him that hateth one whom he bothe knoweth and hath found beneficiall?
Neuerthelesse the incredulitie of these persones shall not make their fruite vneffectuall whiche will cleane to me. For when I shall haue accomplished al that my father hath geuen me in commaundement, and after that the comforter is come, whom proceding from my father, I wil sende you according to my promisse, whiche is the holy goste (beyng the inspirer and teacher of all trueth) he shall declare all that euer I haue sayd and doen, wherby bothe my goodnesse and their obstinate blindnesse shall euidētly appeare. He shall shewe how there hath been nothing doen against me, but the same hath been prophecied before in their owne bookes whiche they reade and yet vnderstande not. Ye also whiche are now but weake, then being made strong through the inspiracion of my spirite, shall testifie of me before all menne, for so muche as ye haue seene in ordre what I haue doen, and hearde what I haue sayed: Lyke as I haue tolde you thinges certaine, euen the very whiche I haue seene and heard of my father, neyther shall the holye goste put any thing but trueth in youre mindes, for so muche as he procedeth from my father: so shall ye beare witnesse of thinges not doubtefull, but suche as be throughly tryed by all your senses. And there will be sum whiche will not beleue you, but yet muste not the saluacion of other be loste, bycause of them whiche wilfully perishe through theyr owne faulte.
The .xvj. Chapter.
[Page] IT shal not be seming that euerye daunger should withdrawe folke frō the open cōfessiō of the gospels trueth, which the world, of trueth, shal spurne against with all deuices, but it shall neuer bee able to put it to vtter silēce and conuince that trueth, which staieth it selfe vpō God the auctour thereof. Ye see what thynges the woorlde goeth about to doe against me, for publyshyng my fathers trueth. And it is nedeful yt ye prepare your mīdes paciently to suffer the lyke. I doe therfore tel you yt these thin [...]ges shall cum, lest ye suppose the professiō of the ghospell to bee all plesaūt and delicate, and than you to be ye sor [...]r dismaied when the same thinges chaū ceth to you at vnwares, & otherwise than you loke for. For the eiuils which a man foreseeth, against whiche he stifly bendeth his mynde ere they cū in place, lesse grieueth. I will not deceiue you, neither in the displeasures whiche muste nedes be suffered for ye gospels sake, neyther as touchyng ye rewardes which ta [...]ieth for them ye valiantly doe theyr duetie and office. To you that beginne to preache the ghospell shall this thing fyrste happen. They that are thoughte to vnderstand the highe poyntes of religion, and to kepe the perfeccion, and do teache and professe the knowledge of the law, shall caste you out of their Synagogues as wicked & coursed people, a thing amōg them of moste reproch, and herewith will they not afterwarde be contented, but they will cum to imprisonment and to strokes. And at length the thyng will growe to this ende, yt whosoeuer kylleth you, shall thynke himself therein to offre a thākefull sacrifice to God. They shall colour out their wickednesse with pretense of godlinesse, & shall accuse & condemne as giltie of impietie, the teachers of true godlinesse: and so it shall cum to passe, that not onely ye muste suffer harde & greuouse thinges, but ye shall bee punished as vngodly persons & malefactours. But care ye not what the worlde iudgeth of you, let my exaumple comforte you, remembring that ye suffre these thinges with me, and for my fathers sake and myne. The iniurie is ours, we haue the wrong, and it shal be our parte, bothe to ayde you in youre conflicte, to rewarde you hauing the victorie, to resiste them and also punishe their obstinacie: thinke ye nothing at all of vengeaunce, for they shall not thus handle you because ye be theues or transgressours, or any waye els woorthie suche eiuill intreating, but because they doe not yet perfectly knowe neyther me nor my father. The ignoraunce wherwith their crueltie is mingled, shall cause my father to take compassion vpō them, nor I would not ye should so muche desyre their punishmente, as to haue them saued by doctrine: for the zeale of religiō shal sette or prouoke many against you, rather through errour of iudgement, than of eiuill wil. These folke shall repent themselfes and amend, after that my father be knowen to the worlde by you, and assone as men shall through youre preachyng vnderstande my doctrine, and knowe what is the power of the holy goste. I knowe ye bee sory for my departure hence, and sorow is not to be added vpon sorow, but I thought mete to forewarne you hereof, that when these discommodities falleth vpon you, ye maye the more paciently and with lesse hertebreake beare them, calling to your remembraūce how I had tolde you before, yt these thinges shoulde folowe: and that after myne exaumple, ye should suffer of the wicked, of suche as be ignoraunte of the trueth, and euen for my fathers sake and myne: but be ye suffised with a [Page c] stayed conscience in the trueth, and passe not what menne iudge of you, or rather folow my doctrine, and iudge your selfe blessed, when for my names sake menne doe persecute you, when they speake all eiuil of you, and [...]elie you. They shall put you out of their Synagogues, but that selfe thing shall proue your names to be registred in heauen.
I knewe all these thynges shoulde happen you. Neuerthelesse when I firste tooke you to me, I spake nothing of them, not to deceiue you thereby, but because the time serued not than, as in dede all thinges are not fyt for al times. This my bodily presence hath for a season nourished and strengthned your weakenesse, but now forasmuche as the tyme of my departure from you is at hande, it is nedeful yt ye be openly admonished what ye shall suffer, to the entent ye maye by litle & litle enure your selfes to be content to lacke the comforte of my corporall presence, and after ye haue sequestred worldly affeccion, to take vnto you more fyrme and manlyke boldenesse of herte, and not to be childishe end lyke vnto babes that hang on their mothers lap, all afraied, if it chaunce them at any tyme to be pulled away out of their parentes syght. I would not pamper and disceyue you with vaine hope, nor yet an other tyme discourage you: ye haue been serued according to your infirmitie, and as tyme required. I haue been your comforter,It is expedient for you that I goe awaye. aduocate, and defender. Now I must departe hēce, & though I do so, for your cause chiefly to strengthen you in greater thinges, after this my body bee withdrawen out of your sight, yet my talke therof dooeth put you in suche feare that none doeth aske, or so much as thinke whither I goe, where as in dede ye ought rather to reioice, than in mind to be troubled with my departure, seing I goe to my father, from whom I came: not that I shall hereafter be vtterly absent from you, but in an other sorte present with you. Nor I was not ignoraunt what would haue been more pleasaunt to your affeccions: ye had rather haue the continuall [...]alcion of this my conuersacion among you, but I had leauer speake to you of thinges that do profite, then: which doth delyte you, & would leauer haue you vpō knowelage of the trueth to be in heauinesse for a time, than not to procede to the sure constancie yt shoulde be fitte for the storme to cum. And for this cause I do open vnto you what shall chaunce hereafter. Uerily thus I must leue you, and after that I be taken away from you, ye shall suffer many thinges: & that ye may be the more apte to beare the same more paciently, it is expedient for you, that I be had out of your [...]ight. For vnlesse by takyng from you the sight of the fleshe, ye ware spirituall, that comforter the spirite which shall make you strong, and not to be vanquished, shal not cum vnto you. And because I haue prepared you for him, he shall perfourme & finish that which I haue begonne in you. Finally through that spirite I shall alwaye continue with you, yea and that more presently after I be gone, than I am nowe in this kynde of presence. For the purpose of my [Page] cumming was not to dwell still with you in the worlde, but the cause why I did abase my selfe to your state and infir [...]tie,For if I goe not away the cōforter wil not cum vnto you. was to enhaunce you to heauen. It hath so semed good to my fathers wysedome as processe of tyme shoulde serue, to aduaunce you litle by litle, and by certaine degrees, to thinges of perfeccion: and it is but reason that ye on your behalfes do accommodate your mindes and good willes to my fathers order and disposiciō of thinges: ye shall haue al thing of our gifte, but your parte is to endeuoure your selfe to be mete to receiue our benefite, for if ye should alway cōtinue thus affect as ye be now, that heauēly comforter wil not cum to you, as yet vnable to receiue his giftes. But if I goe my waye, and that you not regarding this corporall presence, will frame your mindes to hier giftes, whiche that spirite shall geue you, then shall my father sende hym vnto you, neuer to forsake you nor to leue you succourlesse, whether you lyue or dye. Nor he shall be no frutelesse spirite, but when he cummeth he shall worke more by you, than I nowe doe: not that but our power is all [...]ne, but becau [...]e to appointe to euery busynes his tyme, is a thing expedient for ma [...]nes saluacion. I haue reproued the worlde, the same thing shall he doe more fully and more plainly: for he shall sore charge the world, that excepte it do for thinke and amende it selfe, geuyng faithe to the ghospell, it shall be without all excuse: for in dede lyke as the infirmitie of our fleshe offendeth the worlde, euen so doeth it seme to minister matter why the sayed world maie pretende an excuse of his infidelitie. They haue seen this outward man very hungrie and a thurst, they haue seen me poore, and had in contempt, within a while they shall se me sore afflicted, taken of mine enemies, al to beate and curryed and in conclusion die. But when all thinges be finished that the flesh hath here to do, & that they shall se this body after it be dead, liue againe, and ascend vp into heauen, and shall se the holye ghoste sent, and make you so dainly vnfearefull preachers of my name, and shall also perceiue wonderfull power, vertue, and strength, shewed by calling vpon my name, as deuils to go so dainly out of men, the halte & lame to be restored to their lymmes, the sycke to be healed, the dead to lyue againe, and moreouer euery thing to cū to passe whiche the Prophetes had prophecied shoulde folowe and be: than (I say) no manner of excuse shal be left to the wicked and mis [...]reantes: for than the worlde shall be adiudged and condēned of thre pointes, and can not be excused: firste of synne, after of rightuousnesse, and thirdly of Iudgemēt: he shal rebuke the worlde of the greatest and suche a synne as doeth include in it all other sinnes, (a synne inexcusable) and whye? because seing they perceiued the prophecies of Gods owne Prophetes take effect, many thousandes professe my name, they that beleued in me (after they had receiued the holy goste) speake straunge languages, much noted for their miracles, forsake the supersticion of Moses lawe, imbrace the holy gospel, deteste theyr forefathers Idolatrie, and yet wurshippe the father of heauen in true godlynesse of life, nothing regarding worldly commodities, but haue their mindes wholye sette vpon heauenlye thinges: the worlde, [...] saye, perceiuing this, what excuse shall it make for his lacke of belefe: If there shal be no lacke on my fathers behalfe that hath sent me, nor of myne whiche was sent to haue had all men saued, and yf the holy ghoste shall omit nothing, whome both we shall sende, neyther ye whome that heauenly spirite shall vse as his instrumentes, what resteth but that al may vnderstand howe that they perishe in the synne of vnbelefe? And whan they shall [Page cj] see the prophane Gentiles to haue the sinnes of their olde former lyfe washed away, and themselues endued with innocēcie, thorowe baptisme and profession of my name, it shal be manifeste that wittingly and willingly they abyde still in their filthines, and adde sinne vpon synne.
And the worlde also shall bee reproued of falsely vsurped righteousnes,and of righteousnesse &c. for nowe they sum waie pretende the kepyng of the lawe, they sumwhat glory in obseruing the ordinaunces of their progenitors, they pretende religion whiche their forefathers gaue them, the feastes, the sabboth dayes, the prayers, the woorkes of mercie, their wayes of honouring God, and suche other lyke whiche hath the pretence of righteousnesse: but after that they shall see the wonderfull power of that spirite, not to bee geuen but to those that haue professed my name, and that it shall bee their chaunce whiche were Idolatres to haue it without kepyng of the lawe, what than shall they say thereby, whiche challenge to themselfes righteousnes by kepyng of the lawe? All in vaine do they glorye before menne in a false righteousnes, whiche haue refused hym by whome onely true righteousnesse cummeth. And all this to bee true shall then be more open to the worlde, whan that spirite shall declare me not to bee dead, whom they had fastened to the crosse, and had bur [...]ed, but that I dyd returne agayne to my father, (from whom I came,) to ly [...] with hym: and than being inuisyble & withdrawen out of mens syght, to do greater thinges by you being inspired with my spirite, than I dyd be [...]ng with you ly [...]yng in the worlde. Thus it shall cum to passe, that through these thinges the vnrighteousnes of them shall be rebuked, which haue put their hope of righteousnesse other where than in me: and the iustice of God made more notable, whiche faithfully hath perfourmed the thing which many yeares agoe he promised to mankynde by his Apostles, and Prophetes▪ and within a while the thing shalbe put in v [...]e and take effect, for I shall not long be conuersaunt among you in this visible bodie, but shall dye and goe to my father. And yet ye shall perceyue me to be one that liueth, and hath power, and that shall accomplishe all that I haue promised.
Moreouer the worlde also shal be rebuked and reproue [...] of iudgement, because that (by seing men euery where through penaunce co [...]erte from synne to innocencie of lyfe, leaue the grosse ceremonies of Moses lawe, and ruine to godlynesse of the ghospell,Of iud [...]emēt, because the prince of this world is iudg [...]d already. the nacions of the whole worlde forsake theyr wurshipping of diuels and images, and falle to the true wurshipping of God the father, the sonne, and the holy ghost) it shall manifestly appere the prince of the worlde (who hath heretofore by synne practised [...]) to be already with his owne weapons vanquished, put out of the waye, and iudged as one that hath procured my death, by whom innocencie, libertie of the gospell, and immortalitie is recouered, employed, and geuen. Than shall it well appere to haue been a triumphe, whiche semed to be a thing of shame and reproche, and that to haue been a victory whiche was imputed and counted for an ouerthrowe and an vtter destruccion: for whan deuils shall eche where be cast out of the temples▪ and shall crye out at the signe of the crosse, when they shall leaue the bodyes whiche they had of long tyme possessed at naming of me, shall not that openly proue theyr prince to be iudged and condemned? Shall it not bee apparante and a clere matter that they also be woorthely iudged and condemned whiche had leuer folow hym being alreadye vanquished and iudged [Page] to eternall deathe, than me, whom as a conquerour, and to all folke the verye auctour of innocencie and of life, God shall carrye vp and auaunce to the felowship of his kyngdome?
I coulde tell you many mo thinges, but the tyme serueth not, nor your weakenesse wyll not as yet beare them: and since I haue not yet altogether goen thorow with this mine ambassade, I do therfore reserue them to the cummyng of the holy ghoste: he beyng once come, shall fynde you more apte to receyue a more full knowledge, euen when the busynesse of my deathe, resurreccion, and ascencion shall be dispatched and fynished. This spirite that I speake of shall be no lying or worldely spirite, but my very spirite, that is to saye, the spirite of trueth, he shall teache you all trueth, whiche ye are not nowe able to receiue at ful. He also shall speake vnto you, but (that shall be) by secrete inspiracions. He shall not with mouing the ayer touche your bodely eares, but by a priuey secrete vertue shall moue the inwarde myndes: neyther shall he speake thynges of vncertaintye, but in lyke maner as I haue spoken nothyng whiche I haue not heard of my father, so shall he inspire nothyng into your hertes, but that he hearde of my father and me: and he shall out onely open vnto you all trueth of thynges paste, but also he shall foreshewe you thynges to cumme ere they happen, so often as nede shall require: for he is not alone only almighty, but hathe withall knowleage of all thinges.
He shall by you make the glory of my name be knowen to all men, lyke as I by my deathe and resurreccion shall make my fathers glory notable and famouse: for as what thing soeuer I doe, redoundeth to my fathers praise and glory, of whome I haue my being, and of him haue receiued all that I haue: cum so shall it growe to my honour and praise, whatsoeuer he shall woorke by you. He shall mocion you to nothing contrary to those thinges, whiche I (receiuing them of my father,) haue taught you. All thinges is common betwene vs, all thinges procede from my father: but whosoeuer is his, is mine, nor any thing is my fathers or mine, whiche is not common to the spirite. Therefore by the sayde spirite shall I speake to you, as my father hathe spoken to you by me: he that beleueth me, beleueth my father, and he that beleueth the spirite, beleueth vs both.
Now than being corroborate and stablished with many thinges, be ye bold and take good hearte vnto you againste the storme that hangeth ouer you, & [Page cij] in aduersitie saue your selues to the prosperitie whiche shall folowe: within a whyle ye shall lacke the syght of me, but ye shall be without it no longe time: for within a shorte space after, I shall be presented to your syght agayne, that so ye may litle by litle be brought in vre to wante the sight of this body, which is not moste commodiouse for you. For I returne to my father, to thentente that after I cease to be seen of you, I maye endue you with greater giftes.
But not withstanding all this, so great sorowe did possesse the disciples mindes at that time, that they neyther vnderstood nor coulde kepe in memorie thinges that were often repeted and reiterate: for whereas our lord Iesus did declare in these wordes not very obscurely, yt by death and buryall he should be absent out of his disciples sight, yet none otherwyse but that within thre dayes after he would appeare vnto them againe, euen in the self same bodye, but now immortall: & so after he had for a fewe dayes space confirmed and stayed the mindes of his disciples, to conuaye hymselfe again into heauē. And to thentent that hauing his bodely sight withdrawen from them which letted them to be spirituall, they mighte deserue that heauenly spirite, and after that to looke no more for their lordes bodely presence, saue onely when at the laste daye he shall once for all shewe hymselfe to the whole worlde for to iudge the quicke and the dead: all this, I saye, notwithstanding, yet did not the disciples perceiue the thing that was spoken, but sayde mutteryng among themselues: what meaneth this saying: after a litle while and ye shall not see me, and again there shalbe a litle time that ye shal se me, for I go to the father? How shall we se hym that hath himselfe awaye to go to his father▪ Or what meaneth this litle while wherein he shall restraine vs from seing of hym, and againe after a litle while, when as he shall permit vs to see him? This is a darke saying and we vnderstande not what he speaketh.
Than Iesus perceiuing that their mindes was to aske him what he ment by his saying,What is this that he sayeth vnto vs after a while. preuented their demaunde and question: to declare (as his custome was) that he knewe the moste secret thoughtes of mē: and againe he saith: this that I sayde, (after a litle whyle the sight of me shalbe taken frō you, and againe after a litle while it shalbe restored newly vnto you, because it is not expedient that I shoulde alwaye tarry among you in suche sorte as I now do, but it is more for your profit yt I depart hence and go to my father,) doeth trouble you. The thing that I haue sayd is moste true. The tyme is nyghe, when as hauing this our familiar cumpanie disceuered and broken, ye shall with wayling, sorowe, and weping, be in manner consumed, and werye of your lyues, as men destitute of all succoure. Contrarie, the worlde shal ioye, praunce and triumphe as a conquerour, but within a litle tyme the course of thinges shall be chaunged: for the worldes ioye shall be turned into sorowe, & your sorow into ioye and gladnesse. The cause is that as my death shall greue and make you pensife, but it shall make the Iewes gladde, so my resurreccion shall make you ioyouse, and contrarie it shall vexe and trouble the Iewes. Wherfore beare you well and boldly this shorte sorowe, thorowe hope of the ioye that shall folowe soone after.
[Page]In lyke manner as a woman greate with childe suffereth sore gre [...]ous paynes in the tyme of her trauayle, but yet she beareth oute those painefull throwes with a stout good herte, because she knoweth they shall not long endure, and soone after there foloweth vpō the byrth of the childe, ioyous pleasure: for as sone as she hath brought foorthe the childe that she laboured of in trauayle, her pleasure in beyng a mother of a newe childe is so great, that she forgetteth the dolourouse payne whiche she sustained in her trauailes: yea to saye sothe, she ioyeth muche that she hath boughte long comforte with a shorte dolour. In thesame wyse shall you also for a litle time that draweth fast on, be sore vexed in minde, yea and ye be nowe already in great sorowe, yet so that within a fewe dayes hereafter when I being a conquerour of death, shal present my selfe alyne againe vnto you, your hertes shal be replenished with great ioye, because him, whome ye did bewayle and mourne for being dead, ye shall than se aliue and made immortall, neuer after to dye. The sorowfull mourning shall be shorte, but the ioyeful mirth shall be perpetuall: for death ouerpasseth, but immortalitie remayneth for euer.
There be nowe many thinges whiche your herte lepeth for desyre to question with me of. Than shall your mindes and also your iyes bee so fully content and satisfied, that ye shall wene no mo questions are to bee demaunded: for great excelling ioye shall shake of and vtterly put awaye all griefe of minde, neyther shall you wyshe or require any thing els, considering ye shall se and perceiue more giuen you than you loked for, or durst be bolde to desyre. I assure you, after I be taken from you vp into heauen, ye shall wante nothing, for what can bee more easie than to aske of a father? whatsoeuer verely ye shall aske of him in my name,Whatsoeuer ye shall aske my father in my name, he shall geue it you. it shall be geuen you. What nede you any other ayde? The father alone maye do all thinges, and he will deny my frendes and them that aske in my name, nothing: hitherto my bodely presence hath letted you to aske any thing in my name worthie the same: for as yet ye do not wholy depende of heauenly ayde, but as being led by worldly affeccion ye do depende vpon this bodie: hereafter lyfting vp your hertes to heauen make your peticion where ye knowe me to be a present aduocate, and ye shall obtaine whatsoeuer ye aske, that your ioye, which shall after this heuines where in you be now, come vnto you by reason that ye shall se me againe, maye than be full and perpetuall, for than shall be no chaunge of sorowe and ioye, by hauing or not hauing of me after the infirmitie of the body, but trusting to heauenly succour that is alwaye ready for you, hauing alwaye the spirite a present coumforter and counceler, ye maye enioye a continuall gladnes of conscience, thankyng and praysyng God bothe in prosperitie and also in aduersitie.
This nowe by the waye haue I sumwhat obscurely and prouerbially spoken vnto you, as yet not fully vnderstanding what I doe saye, for it behoued [Page ciij] so to geue place and beare with your infirmitie, that you also maye learne to cō descend and agree to the imbecillitie, and weakenesse of other: but the time shall come whan hauing this mortall body remoued hence, I shall cōmon with you (than being more stablished and stronger, and also sorowe set a syde more attent) of my father manifestly, without closynge vp the matter in parables, for now by reason yt your minde is vnsteadie, weake, and carefull, the thing which is plainly and openly spoken, is to you as it were a parable. At length I shal euen by my spirite declare and open vnto you, the very certaintie of my fathers wyll, for it becummeth not you to be ignoraunt of my fathers wyll: verely I shall than speake vnto you whishtlie and without wordes, but I shall speake assured and manifeste thinges, if so bee ye aske them: yea and than also the holy ghoste shall incense you, what to aske, and howe to aske in my name, whiche in case ye so do, surely though it were a great matter, and a thing of difficultie, yet shall the father for my sake not deny it you askyng it.
And I doe not nowe speake this as if ye shall obtaine your requeste by my mediacion, in suche sorte as men doe sumtime at a kinges hande yt is but a mā, obtaine their requeste at the desyre and suite of sum one that is in fauour with the kyng, whiche peticion the kyng woulde not els haue graunted, but that he was content to geue it for his sake whiche did commende & set forward the suters supplicacion: but as for my father, althoughe he loueth to bee asked of by his sonne, by whome his will hath beene to graunte all thynges to menne, yet that notwithstandynge he wyll otherwise consente to your desyres, not onlye for the loue that he beareth towardes his sonne, but whiche he hath also towardes you: for he loueth not his sonne so that he loueth not you, but whomsoeuer the sonne loueth, those the father loueth also. Therefore he loueth you, not for your workes sake, but for that ye loue me semblablie, and beleue that I am cum out from hym, for this is to loue the father, euen to loue his sone: and to beleue the father is euen to beleue the sonne. He of trueth dooeth not beleue whiche denyeth the sonne to haue cum from the father, and not to haue sayed and doen all thyng euen by the fathers auctoritie.
I was already with the father, before I came into the worlde, euen for to cary you vp, takyng vnto me this mortall body yt ye se, but for your cause came I into the worlde, euen for to cary you vp into heauen. Now than the thynges beyng once do [...]n, whiche the father gaue me in commaundemente, I doe euen for your sake, leaue the world as touchyng bodily presence, and returne again vnto the father: and truely whatsoeuer is or shalbe doen here, it is and shall bee doen to bryng you to saluacion.
The disciples beynge boldened with these sayinges, begunne sumwhat to stande in their owne conceite, and as though they had of theyr owne strength beene able to abide and heare their lordes death that was at hande, they answere on this wyse: loke (saye they) euen now at this present doest thou fullfill [Page] the selfe thynge whiche thou promised [...]t afterwarde to doe: for nowe withoute any darkenes of parables, thou speakeste plainly out, what thou wilte do: neyther nedeth it to aske the any further question. For thou knoweste all thynges, and with thy good wordes hast deliuered our hertes from sorowe, so that we nede no further communicacion: & why? we nothinge doubte, but that through hope of thy ioye to come, wee shall boldly and paciently suffre the thynge that is imminent and cumming towardes vs: and we do therfore finallye and verily beleue that thou art cum out from god, because thou seest throughly the very botome and secrecie of our hertes. And than the Lord Iesus, whose maner was euery where sharply to controll, and restraine whatsoeuer humayne and worldely arrogancie, ambicion, or selfe affiance, he perceiued to arise in his discyples heartes, yt they mighte plainely learne to distruste their owne strength and vertue, whereby they myghte dooe nothyng, and wholly to depende vpon the hande of God the father: The Lorde Iesus (I saye) dyd thus abate and acoole that arrogancie (whiche was suche) that thoughe they yet vnderstoode not what he sayed, thoughe they had no true belefe, and as yet were not meete for the stormes that wer cummyng vpon thē, for all that they tooke on hande the thing that was to be asked of God by prayer. And he aunswereth them after this sorte: What dooe I heare? the thynge whyche I promyse to geue you hereafter whan ye shal be made stronge,Now ye beleue, &c, and be staied by my doctrine, and by the inspiracion of the holy ghost, ye now proudely take on hande before due time: as if ye might do at least sumwhat by the helpe and assistence of mās owne power and vertue: when as rather the tyme is full nyghe that ye shall declare howe strengthelesse yeare of your selfes. For ye shall not onely bee vnable to go through the instante tempeste, but leauing me alone in the handes of the sergeauntes & catchpolles, whiche shall violently draw me to the deathe of the crosse, ye shall run awaye eche one a [...]ere waye, through feare so amased, that ye shall not one beare cūpany with another to your succoure and comforte, whyles euery one shall feare other, leste by any others telling he mighte be bewrayed and come in daunger, albeit in dede I nede not your aide and helpe: I shall of trueth be forsaken of all my frendes: but yet shall I not be desolate, because the father shall neuer leaue me. Therefore I do speake these thynges vnto you, that distrusting your owne strength, ye maye reste and staye your selfe in me. The worlde shall make greate commociō, and fiercely rise againste you, as it doeth agaynst me, but bee bolde and shrynke not, remēbryng that I haue conquered the worlde: ye shall take exaumple at me, and shall trust to be holpen by me, ye shall also haue victorie but through me, beyng of youre owne nature very weake: and yet when tyme and occasion shall require, ye shal be throughe my spirite stronge and vnuanquished.
The .xvii. Chapter.
[Page ciiij] AFter that Iesus had with this kynde of talke partelye comforted his disciples, and partely taughte them and geuen them also instruccion againste the daungerouse storme that was imminence and cumming vpon theim than for so muche as he had by woorde of mouthe aduertised them howe that mans own power and strengthe is not to be trusted to but menne muste put their truste in heauenly ayde and succour, he nowe therfore woulde teache his, by very practise, that in worldely affliccions, whiche percase myghte sodeinly falle vpon them, they shoulde looke to none other for succour, but vnto the father of heauen, vpon whome oughte all they wholly to depende, that bee desyrouse to bee strong inough and able to beare persecucion. Therfore, lyfting vp his iyes to heauen, to thentente he so might euen by the very semblance & behauiour of body teache whither the minde shoulde bee directed, and wherupon fixed, he spake on this wise: father (sayed he) nowe the tyme is cum whiche I haue alway longed for. Glorifie thy sonne amōg men by death and resurreccion, that thy sonne on his behalfe maye glorifie the amongest all men, and so the one to be knowen by the other. For so it is expediente for the saluacion of all mankynd, that the worlde knowe the sonne by thee, and the father again by the sonne. And for this cause hath it pleased thee to geue vnto the sonne power ouer all mankynde vniuersally: And for none other ende haste thou geuen this power, but that all folke shoulde be saued. And being deliuered from death, should attein to euerlasting lyfe. For it hath liked the, that what thing soeuer thou grauntest and geuest to men, thou geuest and graūtest it by me: through whose death thou geuest to all that will, eternall lyfe. Furthermore, the very originall fountain of eternal life is, that (both the one and the other setting forth eche others honour and name) men by fayth know vs both: that is to saye, thee, whiche art the onely true god, not only of the Iewes but of al the people of the whole world, from whom procedeth whatsoeuer is any where good, and to knowe him also whom thou hast sent into the worlde, for the saluacion of mankynde, Iesus Christ, by whom thou geuest whatsoeuer it pleaseth thy goodnes to geue to men: and this thou doest that they should rendre thankes to vs both, to thee as to the chiefe autor of al thinges, to me who at thy wil and pleasure, am about willingly and gladly to finishe vp this busines that I am appointed to. For he cannot cum to saluacion whiche honoureth the father, in case he despise the sonne, nor yet he that hath the sonne in reuerence if so be he contēne and neglecte the father: for asmuche as the praise and glorye of the one, is the praise and glory of the other.
I haue hitherto renoumed thy name by miracles, and with my doctrine [Page] here in the worlde, and haue goen about and doen thy commaundement being forwarde and readie to prosecute and accomplishe that which remaineth to be doen. I haue not sought myne owne glory, but thine: yea I haue abased and caste downe my selfe into extreme contempte, to thentente I might blase and honorably set furth thy name amōg men. For thy glory is alwaye whole, substanciall, and sounde in it selfe, without decaye, nor thou haste no nede of mās prayse, but it standeth them on hande that thou be knowen vnto theym. And now my father, bring thou it to passe, that on the other parte, the worlde may semblably knowe and perceiue that I am fully and wholy receyued into that same glorie whiche I had with the, [...]efore the worlde was made. By reason of the frayle mortalitie and brittlenes of the bodie, men impute me to be very base, and exteme me very courselye, but they hiely exteme the. Thy glory as of it selfe it hath neyther beginning nor endyng▪ so can it neither encrease nor decrease. Nor the infirmitie of this bodie that I haue put vpon me, doeth not impouerishe or lessen [...]y glorie, whiche I haue alwaye had beyng euermore borne of the, but thou haste made the worlde by me, to haue folke that shoulde knowe, that shoulde haue in admiracion, and shoulde loue thy power, wisdō, and goodnesse: and nowe agayne is the time that thy goodnesse muste restore by me, that whiche hath been fourmed and made. It shall verelye be restored, if the worlde knowe howe great thy loue is towardes mankinde, whiche to saue, thou haste geuen thy only sonne vnto death: howe great thy power is that hath conqu [...]red the deuill and vanquished his tyrannie: how great is thy wisdome that hath with suche wonderfull deuice, conuerted the worlde vnto thee which was alienate from thee. The thing is begun, and the foundacion of this worke is layed.
I haue made thy name knowen vnto them, whom (being through thy godly inspiracion exempte and priuileged from the worlde) thou haste geuen and committed vnto me. They could not haue beene taken out and separate from the world, they could not haue been grafted in me, vnles thy liberall fre goodnesse, had inspired their minde. Thyne they were, whom thou createdst, thine they were whom thou haste appointed to this businesse, and geuen them to me to be taught and infourmed.
Neither hath thy bounteousnes nor my laboure and diligence been bestowed vpon them in vaine. They haue b [...]leued my doctrine, wherin I haue taught them thee, and not onely geuen [...]dence vnto it, but they haue hitherto stande stedfastly in faythe, obeying my wordes. For it is well knowen and persuaded vnto them, that the Iewes would not beleue, that whatsoeuer I haue taught, whatsoeuer I haue doen, it hath proceded from the as the auctor: and hath been doen through thy power and vertue.
For I haue taught them none other thing than that I haue learned of the, who also haue al my being and whatsoeuer I am, of ther, and whatsoeuer is thine is also mine. Therfore my worde (whiche the Phariseis haue contemned,) haue they receiued as cum from the, and beleuing thesame haue certainly knowen that I proceded from the, and of the am sent into this worlde. They haue thus muche profited, that they be perswaded howe that I am Messyas, whiche haue been so many hundreth yeares looked for: whome thou haste sente into the worlde, for the saluacion of all that faithfully beleue. And nowe because I do leaue theim as touching companiship of body, I do on my behalfe [Page cv] agayne commende them to thy goodnesse to be kepte and preserued, that they decaye not, but alwaye profit more and more and waxe better. Thei knowe whom they ought to thanke for theyr saluacion. They knowe of whom to bee succoured, and whome to leane to. They doe depende vpon thee.
Therefore I praye for them whome beyng withdrawen out of the worlde, thou wouldest shoulde be thine: and my prayer is that thy goodnes would stablyshe and make the thyng perpetually theyr owne, which thou haste begun in them. I do not nowe praye for the worlde, which being blynded in euyl desyres, doeth stubbernly oppugne and reclayme agaynste my doctrine, hauyng enuie at theyr owne saluacion, when it is freely offred them: I praye for them whom thou hast committed to my tuicion, because thei be not of this worlde but thine, and agaynst the malyce of the deuill, they cannot be in sauetie but by thy continuall ayde. I therefore, o father, commende them to thee, that it maye please thee to let them be alwaye thyne, lyke as I am perpetually thyne for euer.
And therfore are they myne, because they bee thyne: For betwene vs are all thynges common. For whatsoeuer is myne, thesame is also thyne: And whatsoeuer is thine, thesame is also myne. And like as thou arte honoured and glorifyed by my doctryne among menne, so am I glorifyed by the beliefe of these, whiche sticke vnto me constauntly: when as the Phariseis and the scribes stāde obstinately in the deniall therof. For these shall after a sorte succede me in offyce, and come into my roume, and after that I be takē a way out of this world, they shall make bothe thy name and myne to be of famouse memorye, throughout all the worlde. I haue played the preachers parte, and dooen my funccion and office therein, wherein these shall succede me, and come to lyke offyce.
And nowe am I not in the worlde, whiche I do furth with leaue, and goe out of it, but yet these abyde styll in the worlde in my steade, to disperse abrode throughout all nacions of the worlde, that whiche they haue learned of me. But I (leauyng them behynde me) come whole to thee. O holy father, kepe and preserue them in preachyng of thy name, whome thou gauest me to teache: and so kepe them that they maye preache and teache those thynges, which thou haste wylled me to preache, and whiche thynges I haue taughte obeying thy wyll in all thynges. And this do, that as I neuer went from thy commaundementes, but in all thynges haue agreed and consented to thy wyll, so bothe the doctrine of these, and also theyr lyfe, do neuer dissent frō myne. For so shall our name be truely glorifyed by them, yf as we agreyng within ourselues do bothe the one and the other glorifie eche other: so euen these neuer dissentyng from vs, doe make our name famouse all the worlde thorowe. For whatsoeuer they haue taught and doen▪ because it shall be perceyued to haue come from vs, it shall therfore redound and be referred to the prayse and glorie of our name. As long as I lyued in theyr company familiarly, as a man with men, I was diligente to kepe them as thyne, and as men that thou haste put me in truste withall, euē [Page] with bodely seruice, and doynges also, and I haue reteyned and continued thē hitherto in league with vs. So manye as thou gauest me, haue I faythfullye kepte safe, and neuer one of this couente or felowship hath perished except one: whiche (though he lyued in my companye) yet was he none of myne, but borne to damnacion, whiche hymselfe through his owne faulte willinglye called for, and occasioned to fall vpon hym. For I omitted nothyng that should haue reuoked him, and haue brought him to better mynde. And this thyng truely dyd not happē by casualtie, but holy scripture dyd long tyme before shewe it should come to passe, that a familiar and a companion of householde, shoulde betraye to death his owne lorde and Maister. Notwithstandyng, throughe thy godlye deuise and diuine prouidence, it is come to effecte, and purpose, that also this mannes death and damnacion, shall be profitable and do good to the publique healthe and saluacion of the whole worlde, synce that by hym is procured the thyng, without whiche saluacion coulde not be had, and sithe also an example is gotten thereby, whiche ought to counsayle and admonishe euery man to abyde constantly, and to perceyuer in the thyng that he hath once begunne, and taken in hande: leste he by his owne folie turne to his owne vtter destruccion and cause of his owne damnacion, that thyng whiche (by the mere bountie, and free goodnes of God) was geuen hym, to obteyne thereby eternall health and saluacion.
But nowe, lyke as these matters are dooen by thy eternall wisedome and iudgement, euen accordyng as thou wouldest haue it, so I now after I haue finished the thynges that thou commaundedst me, do leaue the worlde and come to thee. But I that shall go hence, do in the meane while speake these thynges vnto thee, not that I am any thyng doubtfull of thy wyll, but that I maye by this prayer comforte and stablishe my disciples: to the entent they maye vnderstand how that thou wilt care and prouide for them, after that they shall wante the presence and sight of my body, and that they maye also put awaye sorowfull pensiuenesse, for that they knowe howe that I shall lyue agayne: and so theyr ioye to be soone renued agayne, when they haue sene me risen from death to life: and in conclusion, after they haue seene me taken vp into heauen, and they to haue receiued that heauēly spirite, the holy ghost, one that shalbe both in steade of thee and me, they maye conceyue and receyue no temporall or vnperfite ioye, whiche maye ryse by the sight of my body, when it is brought to them agayne: but to haue a perpetuall and a perfite ioye whiche oure spirite shall alwaye infuse in them, dwelling in theyr hartes: to the entent that nowe they shoulde depende of nothyng els than of a good affiaunce in vs, and in the vprightnes of conscience. The worlde shall stire vp sore stormes of grieuous persecucion agaynste them, because my doctrine agreeth not with the affeccions and carnall desyres of this worlde. For men, of trueth, be desyrouse of, and gape for earthlye [Page cvi] and transitory thinges, and I teache heauenly thinges. This doctrine which I had of the, I haue taught it them: and these fewe haue well liked it and enbraced thesame, the worlde setting nought by it. And because these loue my doctrine, the worlde hateth thē, as forsakers of the worlde, & runnagates to vs: & the worlde hath none other grounde thus to doe, but because they stick vnto vs, & renounce the worlde. This worlde hath his baites & enticementes that seme pleasaunt for a time: it hath also his dreadfull thinges, and threatninges, wherwith it doth discourage & weaken euen a right stronge and bold herte. Herewith he mayntaineth and defendeth his faccion, & fighteth against our religion. Therfore equitie would, & no lesse becummeth our bounteousnesse, that those whiche hath forsaken the worlde to come to vs, and haue cō mit and credite themselfes wholy to vs, and altogether depend vpon vs, we should care and prouide for: to thentent the worlde may knowe that they be in more safetie which betaketh themselfes to our succoure and mayntenaūce, than those that leaneth to the ayde & helpe of the worlde. The simple, playne true hart, which they beare towardes vs, and the trust that they haue in vs, deserueth heauēly fauour, & the hatred which the worlde beareth towardes them for our sake, prouoketh out beneuolence and good will towardes thē. For the worlde doth not therfore hate them, because they be theues or murderers, rauishers, or deceyuers with false bying & sellyng, but because they be cleare and pure from the enormities of this worlde: as ambicion, couetousnes, malice, pharisaicall fraude, from idolatrie, from vnclenesse and other sinnes wherwith the worlde is euery where infect. Furthermore as the worlde hateth me bicause I haue obeyed thy will, so doeth it also hate them, because they doe mislyke and contemne the doctrine of the Phariseis, and set nought by the folishe wisedome of the worlde: but in a simple and true meaning fayth, obey my lawes and tradicions. And the worlde doeth not onely hate me but also my name, and is lothe to haue me spokē of: yea for my cause it hateth them whosoeuer they be, that wyll neglecte mans doctryne, and folowe the plaine pure doctrine of the gospel, euen because it doeth muche disagre with the lustes and desires of them whiche withal affeccion and pleasure doe enbrace thinges of this worlde. I nowe that haue diligently doen my duetie and office,I des [...]e [...] not that thou shouldest take them. &c. am separate from the felowship of the worlde, for so it is mete to be: But I would not as yet haue them cumpanions with me, for the time is not yet that they also should be taken cleane out of the worlde, vntill they likewise haue with diligence executed the office that is commit vnto them. This I only pray for, that they lining in the worlde, be not polluted with the vices of the worlde, and that they fall not away from vs, and turne backewarde into the faccions and vnstable opinions of the worlde: For they beyng so many wayes assauted, cannot shunne and exchue that, without thy helpe. They stycke to me, they be my braūches, and my membres. Thus the matter stādeth, that as I am diuers and not agreable to the worlde because I stycke to the: euen so these also are vnlike to the worlde, & misliked, because they cleane and stycke to me. As I haue kept me safe and pure from the filthy polluciōs of the worlde, so kepe thou these cleane and impolluted from all contagious infeccions of the worlde. That shall take effecte, yf by thy ayde and helpe they perseuer in the trueth. The wisedome of the worlde hath muche falsehood mixte withall: Moses lawe is wrapped in shadowes [Page] of thinges: but thy woorde whiche I haue taught is pure trueth, it hath no disceite, it is cleare and easie without smoke & shadowes. This trueth haue I taught purely & sincerely, that there nedeth not nowe so many interpretacions or translacions, so many Pharisaical ordinaūces, or so many laboured Philosophical sophemes and subtyll sentences. Only my doctrine is playne and easie to be vnderstand of all folke, if so be that fayth be had: And than it shall be a sufficient doctrine to euerlastyng felicitie.
Lyke as I beyng thy Apostle, and messenger, and sente from thee into the worlde, haue doen thy busines faithfully, and haue not been corrupted with contagiousnes of the worlde, but rather haue drawē the worlde to my purenesse, euen so doe I send these into the worlde in my steade, to teache purely & sincerely that whiche they haue heard of me, not studying their owne gaine and prayse, but folowyng thy will, to the intent that by their testimonie, many maye be drawen to vs, and be separate from the worlde, whiche is altogether sinfull. And because these may be pourged from synne, and so perseuer pure in preachyng the trueth of the gospel, I doe offer my selfe a sacrifice to thee. For he cannot purely preache my doctrine to the worlde, that is subiect to worldly affeccions.
Nor I doe not onely pray for these whiche are fewe in numbre, but for all that shal, through my doctrine preached of these, renounce the worlde, & put their whole affiaunce in me. For it shal so come to passe, that as I sticking to thy woordes, am not pulled away from thee, & like as these, sticking to my preceptes shal not be pulled away from me, but as braūches shal liue in vs, and as our membres shalbe quickened and made liuely with the spirite: euen so other (which shall sticke to these mens woordes, which beyng receyued at my handes they shall teache to the worlde) beyng graffed in me, maye be ioyned to thee by me, so that the whole body maye cleane ioyntly together, thou beyng the roote and I the stocke, the spirite beyng distribute thorowe out al the membres: and both these braunches, and the other that shall be brought to the fayth by these, beyng dispersed thorowe out the whole worlde farre & neare. I can do nothing with [...]t thee, these coulde do nothing without me: The same thing that I receyued of thee, haue I poured into them by the spirite whiche is common to all,The glorye which thou gauest me I haue geuen them. that as thou extendest foorth thy power and strength in me, and I inseparably do cleane vnto the: euen so bothe we maye extende foorth our power in these cleaning vnto vs, and will not be disseuered, to thintent that ye worlde being prouoked with these mēs vniforme doctrine, miracles, and honest chaste maners, maye beleue that I am come from thee: & that whatsoeuer I haue doen, may redound to the glory of thy name: and that the worlde also may vnderstande and perceyue our spirite to bee in these persones, shewyng foorth and bryngyng to light his force and power, [Page cvii] by miracles and other diuers proufes. For as I haue not chalenged to my selfe the prayse and glorie whiche the miracles that I haue wroughte haue gotten me amongest men, but I haue translate, surrendred, and put it ouer to thee (o father) whome I haue confessed to be the auctor thereof: so the glorie whiche these shall prepare by theyr great acres for the tyme to come, shall be altogether ours: because they shall do nothyng in theyr owne name, but shall referre all thynges to the commendacion and glory of our name. And so therfore the world shall perceyue suche a concorde betwene them and me, as is betwene thee and me. I wil worke in them by my spirite, as thou hast set abroche thy trueth in me. And so it wyll come to passe, that they also, as membres of one bodye, cleaning to one heade, and quickened with one spirite, maye by mutuall concorde sticke together among themselues: that on all parties, there maye be a consummate and a very perfite concorde in heauen and in yearth.
The [...]iscencion in opinions doeth take awaye the beliefe of doctrine. If they agreyng one with another shall teache thesame that I haue taughte, yf lyfe agre with doctrine, doubtles the world shall perceyue it is no worldlye or humayne doctrine but to be come from whome thou sendeste into the worlde. It shall also vnderstande that they be beloued of thee, obeying thy will, as I am beloued of thee, one that no where declineth or swarueth from thy mynde and purpose.
Father my desyre is, that as these whom beyng disseuered from the world thou haste geuen to me, shall be folowers of myne affliccions and crosse, so they maye be partakers with me of glorie: that like as they haue bene beholders of my base and meane state, and witnesses of my payne and tormentes: so they maye likewyse see and beholde the glorye, whiche thou shalte giue me after I haue passed thorowe these euils and haue finished my whole passion, that also they maye learne by affliccions to go to the eternall ioye, and by reproche and ignominte, to go to immortall glorye. For it is no newe glory whiche thou shal [...] geue me, nor newe charitie wherwith thou louest me: but therfore thou shewest tokens and argumentes among menne, of thy loue towardes me, to the intente that those whiche wyll be myne, shoulde by lyke waye and meane cumpasse and seke for thy loue: and by lyke dedes laboure to be promoted vnto the glorye of heauen. They whome thou hast vouchesafed to loue, and shalt alowe them as wurthy thy glorye, haue been loued of the before the creacion of the worlde.
O righteouse father, nothyng hath been ouerslipt or omitted of me, whereby thou shouldest haue been brought to be knowen of all folke, but the worlde beyng for the more parte blynded in the sinne & faultes therof, would not know thee, because it would not beleue me, whiles I taught thee vnto the worlde. But I beyng pure from the worlde, haue knowen thee, and haue taughte thee beyng knowen vnto me. Neyther hath my preachyng been altogether in vaine. They, whome thou specially diddest chose for that purpose, haue knowen thee by me: they knewe that I came from thee, although the Phariseis with open clamoure sayeth, that I came from Beelzebub the prince of deiuils. But as thy goodnes had sent me to haue saued all folke, if it could by any waye haue been [Page] brought to passe, so thy righteousnesse will not suffre the desires of the faythful to be frustrate and voyde, for the infidelitie of some that be vnfaythfull.
The learned, the potentates, the chiefe heades of religion, haue contemned thy doctrine, but these rude, ignoraunt, meke and vnlearned persones, haue by me receyued the knowleage of thy name: and I shall cause it to be more and more knowen vnto them, that thou mayest with the same great charitable loue wherwith thou enbracest me, lykewise enbrace them: and so they beeyng more fully taught by my spirite, maye on theyr behalfe agayne bothe loue vs, and one of them by mutuall gentlenes, nourishe, cherishe, and defende eche one the other. For so shall they be strong agaynst all the troublesome hurly burlies of this worlde, and shall persist vnuanquished.
The. xviii. Chapter.
WIth this kynde of talke, our Lorde Iesus did confirme, stablishe, and bolden the hertes of his, and after he had so doen, and commē ded his flocke to his father, he departed thence of his owne voluntary wyll, to go mete them, that shoulde apprehende hym: therein declaryng playnly to his disciples, that he woulde willynglye and gladly suffer, whatsoeuer payne shoulde be put vnto hym: for it was midnight, and except it had been a well knowen place, he could not haue been taken. Therfore he departed out of that place whereas he had thus spoken to his disciples. And when he was goen ouer the brooke whiche the Hebrewes call Cedron, because many Cedre trees growe there, he and his disciples wayting on hym, wente into a gardeyne: not ignoraunt that Iudas woulde come thither with a bande of harueysed men to attache hym, because Iudas that betrayed hym, knewe full well that our Lorde Iesus was wonte often to gette hymselfe Secretely thither, late in the night with his disciples, to praye. They tooke the night tyme for this cause, leste the company that Iesus had with him; shoulde make resistence, and let them to take hym.
For Iudas that was of a disciple become a traytoure, and of a cumpanion to hym that was a redemer made a capitaine of theuishe souldiers, came into the gardeyne (where the lorde beyng with his disciples, prayed) with the bād of men whiche he had taken vnto hym by the appoyntmente of the Bishoppes and Phariseis, with whome he had couenaunted to betraye Iesus, and bryng hym into theyr handes: And verily they brought with them, fierbrandes and lanternes, by meanes whereof he might be discerned and knowen in the night. Nor they came not withoute sweardes and staues agaynste the force and violence of Christes disciples, yf percase any would haue profered to defende their lorde. Howbeit Iesus knowyng all thynges that were wroughte and dooen agaynst [Page cviii] him, to teache playnly that hymselfe wittingly and willingly did suffer al that he suffered, not tarying for theyr cumming, went forward to mete them as they were cumming towardes him, and of his owne mynde vnforced, asked them whom they sought: leste for lacke of knowledge, they myght haue layed handes vpon some of his disciples. And when they had answered hym, Iesus of Nazareth, he sayed boldely vnto them: I am very he whom ye seke. There was then also Iudas Iscarioth present, and his bande of mē with him: whiche Iudas had a litle before betrayed Iesus with a kysse vnder a false pretended frendeship, ere the Lord had spoken these woordes. Yet did Iesus neither in the meane time bewray him, of whom he was betrayed, nor spake any rough & rebukefull woordes against the souldiers that were hyred to attache him: because he would styll euen tyll all were fully ended, shewe his disciples exaumple of gentlenesse and modeste mekenesse. But as soone as Iesus had sayed vnto them: I am he, the bande of men beyng soore afrayed went backwardes and fell to the grounde, not able to sustayne and abyde the violence of the Lordes voice.
After that they were come to themselfes againe, and made ready to set vpon Iesus the secound time, the Lord asked them once againe, whom they did seke. And when they had nowe answered as before, saying they sought Iesus of Nazareth, he made them a lyke bolde answer, as he had doen before, and sayed: I toulde you euen very nowe, that I am thesame manne ye looke for. And if ye seke me, I do lycence you to medle only with me: suffer ye therfore these to go theyr waye, against whom I geue you no interest at this present. The cause why Iesus did thus, was to declare by a manifest tokē, that he could not haue been apprehended, except he had permitted himselfe to be taken, in that he had once with one woorde put backe and cast downe to the grounde, both a desperate and an armed multitude of souldiers, and Iudas selfe too, that shameles traitour. Moreouer lyke as he gaue thē leaue to take himselfe, so on the other syde he restrayned them from hauyng power ouer his disciples: because he had tolde beforehande, that the fiercenesse of that storme, should for that presente time light vpon his owne head alone, and as for the rest, although they were somewhat ouerthrowen & deiect, yet should they be safe without hurte vntill he should see them agayne: herein declaring hymselfe to play the parte of a good shepeherde, which redemeth the health of his flocke with the losse of his owne life.
Nowe then Symon Peter whiche bore a notable ardente loue towardes his Lord, because he had made a great braggue of himselfe, no lesse then that he would be content to dye to saue his Lordes lyfe, seing the armed band of [Page] men to lay hand vpon Iesus, forgat what the Lorde had sayed vnto hym. And so beyng in a sodayne rage, drewe out a swerde, not tarying to bee commaunded of his Lorde to doe it, & stroke the Byshops seruaunt whose name was Malchus, but the stroke light not as he would haue had it: he onely stroke of the felowes right eare, euen accordyng as the Lorde did staye his hande, to the entent he should geue but a small wounde. Howbeit Iesus did forthwith of his owne gentlenesse heale the man againe. And in dede ye Lorde suffered him that should be a ruler of his churche, to fall (of a godly zeale truely) into this errour, for that he might afterward more surely and more effectuously put awaye all desire to doe vengeaunce, and shake of altogether priuate reuenging and vse of weapons, since he had once rebuked him whiche as yet hauing no contrary commaundement, did of very deuocion, and of a godly affeccion, goe aboute to defende his moste vertuouse godly Lorde against the wicked. So then Iesus verily put awaye by his diuine power, the force of the men of warre from Peter, but yet withall he chideth Peter as a disciple, when he seeth hym hotely set to fyght out the matter, and sayth: Peter, what doest thou? Hast thou forgotten what thou hast heard of late whiles thou diddest exhorte me not to dye? that is to witte, howe thou wast called Satan, and commaunded to folowe behynde. To what purpose is thy swerde drawen, because thou wouldest hynder my death, whiche I goe to suffer willingly, and apoynted so to doe by my father?
It becummeth the to folowe, and not to repell my crosse. Therfore put thy swerde into thy sheath. Matters of the ghospel are not so to be defended. It thou wilt succede me as my vicar, thou must fight with no other swerd than of Gods woorde, whiche cutteth away sinnes, and saueth the men. Shal not I drinke of this cuppe of death, whiche my father hath geuen me to drinke? How shall it come to passe all we to be one, according as I prayed to my father, excepte that like as I doe obey the fathers will euen to the very death, so you lykewyse obey my commaundementes?
The disciples beyng with this saying restrayned and stayed from fightyng, the menne of warre and their capitayne, with the ministers also whome the Byshops and Phariseis sent to augment the numbre, layed their wicked hā des vpon Iesus, and led hym fast bounde as a malefactour, first to Byshop Annas, Caiphas father in law. Caiphas verily was the hye Byshop of that yere, therfore thei led Iesus from Annas house to Caiphas, of whom it was spoken before, that whiles other were perplexed and in doubt what was to be doen with Iesus, he beyng (for the office sake that he bare) inspired wyth the spirite of prophecie, coūsailed that in any case Iesus should finally suffre death, because it was so expedient for all folke that the helth & saluacion of the people should be recouered and redemed with the death of one man. Iesus therfore was led vnto Caiphas father in-lawe, first to fede his iyes with a sight that was wished & longed for: also that he might be examined in this mans house, if they could finde any lykelyhode of any faulte in him. For although they had suche bloudsuckyng hertes, as could haue been contente to haue murthered their owne parētes, yet for feare of the people, & of the lieutenant Pilate, they studied to pretend some colour of iustice, but Gods prudence turned the wicked subtil crafte of man, into the glory of his sonne. For whylest he is thus taken, thus led from Annas to Caiphas, from Caiphas [Page cix] to Pilate, from Pilate to Herode, and backe againe from Herode to Pilate, whiles he is examined of many, and of many matters accused, he made them all witnesses and confessours of his innocencie, yea they that were his enemies. And verily there is no more certaine testimonie of innocencie, then that which trueth forceth out of an enemy. How litle equitie did they shewe mete for a Byshop? They bought the betraying of an innocent with money, they arested and toke a naked man without armour, with a bande of armed men hyred for that purpose: they bounde hym that made no resistence, but that he had onely shewed great lykelyhood howe great his power was, in case he would haue vsed it, and willingly gaue himselfe vnto them: they led him not to a iudge, but to an enemy, as men auaunting themselfes of theyr praye, and there finally sought they for a faulte to be layed againste hym, when as the equitie euen of prophane lawes, will no man to be arested except first a man be moste hated for his naughtines, and so burdened with a faulte.
Nowe then when Iesus was brought thither, that is, to Cayphas, Symon Peter, notwithstandyng that he was forbid fightyng, neuerthelesse hauing yet some confidence in his owne strength, folowed Iesus, and a certaine other disciple with him: euen thesame that a lytle before leaned on Iesus breast at supper tyme. This disciple because he was knowen to the Byshop, was bolde in trust of that knowledge, to go into the palace with Iesus. Peter because he was not knowen,Peter stode at the doore without. durst not folowe them into the palace, but taryed at the doore without, in the meane tyme muche swaruyng from that bolde saying: I will venter my lyfe for the. And yet some manlinesse remayned in him for all that. For it came of loue that he durst styll folowe vnto the doore, seeyng the reste of his felowes scatter themselues abrode eche one a sere waye: but in that he durst not go in, was a feare, and dyd pronosticate that he should soone after deny his Lorde. Howbeit that other disciple perceyuyng that Peter folowed not, spake to the damsell that kepte the doore, to take in him which stode at the doore without. And when the mayde had let him in she behelde Peter, and thought she should knowe hym: bothe because she had seen him in Iesus cumpany, and specially because he was commaunded to be brought in of him, whom she knewe to bee Iesus disciple. And therfore she sayed vnto Peter: Art not thou also this mannes disciple, whiche is nowe taken and brought in hyther? At this voice of a woman of small reputacion, whiche yet pretended no kynde of crueltie or thyng to be feared, seeyng she compared Peter with him whom she did not appeache nor violently handle, and knewe hym to be Iesus disciple, and so named Iesus vnto him, calling him in suche sorte a manne, as though she had rather pitied him then disdayned him: Peter, I say, for all this sodainly forgetting al thinges whiche Iesus had so ofte repeted vnto him, and forgetting also his [Page] owne stoute promisse, denyed that he was Iesus disciple. And euen this is the firste profession of them that be desirouse to mortise themselfes in princes houses, verily to deny Christe, that is to saye, the trueth. And whan Peter was thus gotten in, he wente and stode among the Byshoppes officers and seruauntes which were standyng by the fyre syde to warme themselfes, because it was colde that late tyme of the nyght. And Peter warmed hym with them, trustyng that he so myght kepe hymselfe secrete, and in the meane tyme see what should become of Iesus in conclusiō, and what issue this matter should drawe to, for as yet Peter had not putte awaye all hope that hys Lorde should escape death although he was so striken with feare, that he did not once thinke of that the Lorde had euen newly before told him would be, that is to were, that Peters selfe for al he was a bolde promiser, would forsweare his Lorde and maister.
Nowe the Bishop Cayphas to shewe some semblaunce of rightfull iudgement, but yet his entent was to gather somewhat of Iesus sūdry answeres, that he myght charge hym withall as a manne faultye, and therfore he questioned with Iesus of his disciples, what maner of men they were, whence he had them, and to what purpose he had gathered suche a cumpanye together, yea and also what he secretly taught them: Howbeit Iesus knowyng that he dyd not demaunde these questions of a ryght iudgelyke mynde to knowe the trueth, but deceytfully to hunte out some thyng in hym woorthy blame, and to gette occasion withall howe to harme his disciples, whom he would yet should be in safegarde, Iesus, I say, knowyng this made no answere to the Byshoppes wylie and traiterouse interrogacions, but banyssheth the testimony of hymselfe and his, and sendeth them to the common reporte, and also to the recorde of his enemies, a profe of moste certaintie for the innocent, and sayth vnto the Byshop: Why askest thou me what I haue taught my disciples secretly or in hugger mugger? My doctryne hathe not been sediciouse nor secrete. I haue spoken openly to the brode worlde. That whiche I haue taught, I haue alwaye taught it in your Synagogues. I haue taught in the temple vpon the holy dayes, in place and tyme moste notable and famouse, whither Iewes on euery syde out of all partes of Syria resorte. And I haue spoken nothyng in priuitie or corners, whiche same thing I durst not teache openly.I euer taught in the Synagogue. Full oftē hath the people and Phariseis too, heard me. Why then doest thou nowe aske me of suche maner of doctrine as should be taught by stelth and very priuely? But rather aske them, that haue heard me teache openly. Theyr recorde shall be of more certaintye which hath with me no familiar acquaintaunce, yea of whom some do hate me. Let euen them that be mine enemies reporte what I haue taught: for many knowe it, and it shalbe easie to fynde witnesses of my doctrine. Whan Iesus had spokē these thynges, teachyng thereby that the trueth is to be answered for, boldely in [Page cx] dede, but without tauntes or rebukes, one of the bishoppes ministers that by chaunce stoode nexte him, a man not vnlyke his lord and maister, willing to defende his bishops dignitie agaynst the franke and liberal speache of Iesus, after suche lyke sorte as Peter would haue defended his maisters lyfe against the force of the souldiers, not tarrying for any commaundement of his lorde, gaue Iesus a blow vpon the cheke and suche a checkeful rebuke as was fit for suche a byshop, and suche a felow his seruaunt, saying: Aunswerest thou the byshop so? Our Lorde Iesus might bothe haue destroyed this wicked byshop, and also haue letted this blowgeuer, but that he would shewe by exaumple to his, howe ferre out of course and how peruerse the iudgementes of the world be. For our Lorde Iesus whiche behaued himselfe moost mekely agaynst all iniuries, beyng no where so sharpe as against them that vnder the pretence of religion barke and worke againste true religion, tooke not the blowe without replying in woordes, whiche yet endured the crosse and made no wordes therat. The bishoppes sate in auctoritie, Iesus beyng bounde was examined: here loe was a face of iudgement. And of trueth before a temporall iudge beyng but an Heathen, he that is accused shall be heard to saye for hymselfe. Here now before a bishop, a blow was geuen for makyng one aunswere, and the blowe too was geuen hym that afterwarde should be iudge of the quicke and the dead.
And so in dede Iesus aunswered, in dede frankely, but yet mildly and coldely, saying: I speake before a iudge, and I aunswere hym beyng required. In this case before Gentiles also is the matter hādled with good reasons, and not with strokes. If I haue sayed any thyng amisse tell me howe: but if I haue spoken nothing euill, why doest thou beyng a iudges officer, here in tyme of iudgemēt, the iudge holdyng his peace, beate me without consultyng the thyng that I saye?
Uerily Annas, although vpon malice he reioysed that Iesus was vnder warde, and had in hold, neuertheles because he could trye out nothyng of him, whereby he might by any colour be proued giltye: he sendeth hym euen bound as he was to bishop Caiphas his sonne in lawe. But in the meane time whilest these thynges were in handlyng, Peter vewyng all thynges a farre of, whiche as I begun to tell, stoode in the throng of the ministers, warmyng hym at the fyre syde and among these some there were which by certayn tokens somewhat knew Peter, and sayed vnto hym: Arte not thou one of this mannes disciples whome the byshop thus handleth? Peter seeyng so cruell a syght, whiche made hym also sore afrayed, once agayne denyed that he was Iesus disciple. For he nowe perceyued by the byshops interogatyues, howe that they were in deuyse to attache Iesus disciples: also Peter thought by this deniall to bee safe from daunger, lyke as he had shifted hymselfe from her that kepte the doore, but to make him know the better, how he could nothing do of his owne propre strēgth beyng disseuered from the felowshyp of his Lorde, there stoode among other in [Page] that throng of the ministers, a certayn kinsman of him that had a litle before in the garden first auentured to laye handes vpon Iesus, and had his eare striken of by Peter. This felow was by the iudgement of god brought in as an instrument, vnder pretence to auenge his cosen Malchus harme, but in very dede it was to correcte the rashe confidence that Peter had in hymselfe. For the sayed felow beyng not content with Peters only one denial (for his fighting though it were doen in the darke, made him to be wel knowē) sayeth vnto Peter: What (sayeth he) doest thou denye thy selfe to be one of his disciples? Did not I euen right nowe see the with mine iyes in the garden with Iesus? Peter beyng with this saying vtterly blancke and sore astonished, wished himselfe accursed yf euer he knewe Iesus. And anon the cocke crewe. Neyther did Peter by this token, whiche oure Lorde had tolde hym of before, come to hymselfe agayne, neyther woulde haue been well aduised, except our Lorde had recouered hym, and brought him to himselfe agayne by his effectuall lokyng vpon Peter: and had also by inwarde inspiracion prouoked teares of penaunce in hym.
So many wayes was he that should be a speciall minister vnder Christ of the holy churche, to be taught how in al thinges to mistrust his owne strength, and to depende of his lordes onely ayde and succour. Now therefore after that Iesus had been all the nighte long till the mornyng early, in examinacion before Caiphas, nor no faulte coulde be founde in hym, wherefore he oughte to be called for, and to bee arrained vpon lyfe and death, they haue him out of bishop Caiphas house, and leade hym to Pilate the lorde presidente, to thentente they might charge hym, and discharge themselues of the hatred that they should be in for sheading of innocent bloude. And euen being bounde as he stoode, Iesus was led by the hyred souldiers into the presidentes iudgemente hall. Howbeit the Iewes themselues went not into the house of iudgement, leste they shoulde be polluted, in asmuche as the paschall lambe muste be eaten of them: to the eatyng wherof they woulde go pure and cleane, but of a naughtie peruerse religion be ye sure, consideryng that they thoughte themselues to be contaminate and suspended with the harmelesse house of the president, because he was a Gē tile and no Iewe, when as themselues by many craftes went about and deuised a mans death, that had doen nothing amisse, yea that had many waies doen well and deserued muche good at theyr handes.
Therfore Pilate after he sawe the vncouth and that newe maner of iudgement, as a man to be in captiuitie and boundē ere he were examined and hearde of the iudge, and to see a band of harnessed men, he commeth forth abrode hymself to be polluted with suche mens communicacion, as thought thēselues pure and vnpolluted. And verily he came out to appease & assuage, yf it were possible, the furye of the Iewes, and so to quite the innocente. Ye sende (sayeth he) this manne vnto me to be putte to death. But it is not the maner of Rome to put any man to execucion, except hym that is proued giltie of a faulte worthy death. What crime therfore do ye laye to this mannes charge? The Iewes [Page cxi] aunswered: the autoritie of Byshops, and Phariseis is inough for your discharge. If this man were not a malefactour we coulde not of our profession haue committed hym to your handes. Pilate suspectyng, as the trueth was, them to haue some priuate grudge towardes hym about the supersticion and the superf [...]uous religion, and vayne deuocion of the lawe, sayeth vnto them: If it be any matter that apperteyneth not to my counte and office, as for exaumple, if case the Sabboth day be broken, if any swynes fleshe be eaten, or percase some rashe & liberall woordes hath been spoken against Moses, the Prohetes, the Temple, or your God: loe, nowe if any suche scape haue been, whiche your owne lawe commaunded to be punished, though yet there be no suche thing prohibite by the lawe of Rome, your selfes take the mā vnto you and iudge hym after your lawe. I am sette here in the Emperours name to rule & play the Iudge. If he hath committed any faulte against the Emperours lawes, worthy death, bryng him to me, and after he be conuicte by the lawe, & lawfully cast, I shall cause him to be put to execucion. But I will not intermedle & perplexe my selfe in doubtfull matters of your lawe. Uerily, though the Iewes would (they forced not howe) haue had him made away, yet for all that they pretende reliousnesse of very feare, leste the iudge should forthwith haue punished thē, because they would haue kylled an harmelesse and an vncondemned person. But at thesame tyme they sought effectually a newe kynde of punishement for him, such one as was then among the Iewes moste spytefull and opprobrious. It is not, say they, lawefull for vs to put any man to death. The shamelesse people spake these woordes whiche had slayne so many Prophetes: flatteryng themselfes as cleane frō murder, notwithstandyng they did so many wayes persecute an innocente to death: or els they thus did, as if the hangman which with his handes fasteneth the man to the crosse, were a sole murderer. They were in herte murderers, they were murderers in theyr tongues, with theyr money they hyred one trayterously to betray hym, they hyred a sorte of warryers, they hyred false witnesses, they forged false haynouse crymes against him. They prouoke & prycke forwarde the iudge, and with threatning make hym a fearde, & yet impute themselues pure & fre from murder, and also worthy to eate the Pascall Lambe, for no cause els, but that they dyd stay and refrayne themselues from goyng into the iudgement hall. Well these thinges truely were doen to make it appeare euidente that there is nothyng wurse or more haynouse then false and peruerse religion, and that the same thyng also should be brought to effecte, which Iesus sayed should come to passe, signifying by a parable what death he shoulde dye, whan he spake these woordes: At suche tyme as I shall be lyfte vp on hye from the grounde, I shall drawe all thynges vnto me: by the force of which woordes, he would that we should take it for a certaintie that not only the selfe death was determinately limited vnto him, but also a choice and seuerall kynde of death.
Wherfore then after that Pilate vnderstanding by the woordes which the [Page] Iewes had spoken of a matter (I knowe not what) amonges other thinges to be obiecte against Iesus, concerning a kingdome that he should goe about desirously (and yet there appeared no likelyhood at all in Iesus that shoulde cause any manne to thynke hym fauty therein) Pilate, I saye, after this, went once againe into the iudgement halle, and lefte the people standyng without. And so called for Iesus secretly asyde, that quietly and without all ruffle, he might boult out and gather of hym (which in countenaunce appeared no lesse then both vertuouse and wise) what the matter was, and saied vnto him: Art thou that king of the Iewes whom they are reported to looke for? This one thyng did Pilate diligently searche out, because the other matters touched not the weale publique: but this faul [...]e, to call himselfe a kyng, semed to concerue both the Emperours Maiestie, and a common peace and tranquillitie. And truly Pilate made this searche and enquirie not that he did take it to be true, but to get some matter of him that was accused, wherwith he might reproue ye Iewes of falsehood. Howbeit though Iesus knew wel inough the Iewes to haue falsely appeached hym that he should be desirous of a kyngdome to the Emperours losse, or in despite of his highnesse, yet to the entent he myght open and disclose the malice of the Iewes, and commende the reasonablenesse & equitie muche better in Pilate then in the Byshops and Phariseis, though he were but a Gentyle, and set naught by the Iewes religion: for this skill, I saye, Iesus made hym aunswere, saying: Whether thinkest thou of thine owne cōiecture, that I am desyrouse of a kingdome, or haue the Iewes accused me herof to thee? Pilate both to declare his owne innocēcie & the malice of the Iewes too, sayeth: I doe not cōiecture this of mine owne head, neyther doe I see in thee any thyng agreable thereunto. It is a Iewes tale of a king to come. Thinkest thou me to be a Iewe? Thy quarelling coū trey folkes and the Byshops, committed thee into my handes, seking all the meanes they can to haue thee put to death, but because it is not the fashion of Rome to putte any vncondemned person to death, if therfore thou haste not trāsgressed in ye trayterous desire of a kingdom, then what faute beside haste thou made? Because Pilate asked him of these thynges simply, and meaning good fayth, entending to deliuer the innocente, Iesus did vouchesafe to aunswere hym by a rydle & prouerbially: teaching that it was an other maner of kingdom wherof the Prophetes had spoken, a farre more excellent kingdom then is the kingdom of this worlde, whiche consisteth in mans lawes, in the ayde of mē, which haue no power, but vpō bodies. Howbeit he signified this kingdom to be an heauēly kingdom, which could not couet ye kingdom of the worlde, but contemne it: and should not harme it, but auaunce it into a better kinde. My kingdom, sayth Christ, is no suche kingdom as ye Emperours is, his kingdom is terrestriall,My kyngdome is not of this worlde. &c. but mine is celestial. And for ye cause am I affeccionate to nothing that can harme the Emperours maiestie. If my kingdom were of this world, the world should not handle me as it doth, vnreuenged. For euen I, be ye sure, should haue (as other kynges hath) a garde of harnessed men. I should haue squiers for the body, & suche as should onely attende vpon myne owne persone: I should haue plentie of well appoynted men, and lacke no ayde or succoure that would fight for me, that it should not be in the Iewes power to doe the thyng they goe about against me vnrequired.
At this presente I haue fewe disciples, and those that I haue bee vnapte to [Page cxii] warre, weake and poore, I my selfe beyng vnarmed and no wartyer, euen one that seketh to the helpe of other, because my kyngdome is not of this worlde.
Forasmuche as Pylate beyng a laye man and a Gentile did not fully vnderstande this mistye and darke saying, albeit he heard that Iesus dyd not vtterly ren [...]unce and denye the name of a kyng, but dyd put a difference of kingdomes, Pilate therfore sayed vnto hym: Is it then true that thou arte somewhere a kyng whatsoeuer kynde of kyngdome it be, and thou not perteynyng to vs? Here now Iesus beyng earnestly asked of the iudge whether he were any waye a kyng, or naye, confesseth the trueth with great temperaunce and modestye, with muche sobrietie and good aduisemente, aunsweryng thus: Thou sayest I am a kyng, for whosoeuer asketh a question, with lyke numbre of wordes, the pronunciacion onely chaunged, affirmeth the thyng. And Iesus sayed further: It is not my parte to denye any trueth, namely consyderyng that for this cause I was borne, and came into the worlde, that I should deceyue no mā with any lye, but that I shoulde beare witnes vnto the trueth.
He that hath a simple meke mynde not blynded with the lustes and desires of this worlde, acknowlegeth, lyketh well, and heareth my voyce. But Pilate hauyng no further intelligence of that whiche was spoken,For this cause was I borne, &c then that he supposed the thyng to be no matter for hym to know, and as yet Christe had made Pilate no apte aunswere, therewith either to sette the Iewes at a quiet or to dispatche them thence, after he had asked of Iesus what was that trueth wherof he spake, and was come into the worlde to beare witnes therof: Pilate, I saye, wente oute agayne vnto the Iewes, not tarrying for an aunswere of the thing, that he questioned of. What nedeth many woordes, sayeth Pilate: I haue examined the man, and can fynde no faulte in hym worthy death. Nor I am not here president and chiefe iustice vnder the Emperour, because I shoulde with my sentence condemne the innocente, but in case he be noysome to you, and that ye thynke him fautye (which I fynde not) yet it standeth with equitie and good indifferencie, that if ye wyl not spare and forbeare hym as an innocent, at leastwaye in the honor of this holy feast and for religion sake, pardon hym his life as an offender. And in dede it is here a custome amonges you that in this feast of Phase (whiche is of you moste highly solemnised and kept moste holye of all feastes,) I should at your request pardon and set at libertie some one offender. Therfore ye shall haue free eleccion to chose the one of twayne, eyther Barrabas that arrant these and notable robber, a disturber of the publique peace, or this Iesus, a man in my iudgement fautlesse, whome some folke sayeth is the kyng of Iewes. It were beste surely that this man, yea though he haue doen amysse, should fele and enioye the graciouse fauour and priuiledge of youre solemne feast.
[Page]Wyll ye therfore that I forgeue this persone for your sakes? for of trueth the president did not looke for so great outragiousnes in the Iewes, that they woulde preferre a felowe openly knowē full of mischiefe, and a valiaunt ranke thefe, before Iesus a man moste meke and innocent. But the Iewes with a whole consen [...] and with a great lowde voyce, cryed all of them: We will not haue Iesus geuen vs, but Barrabas.
The .xix. Chapter.
AFter that Pilate, the Emperours Lieutenaunt, had also by occasion sente Iesus to Herode, leauyng nothyng vndoen eyther to shifte and ridde his handes of hym that was accused, or els to dimisse and sette hym looce as an innocent: when the lorde president (I saye) had thus assayed all wayes▪ and sawe he coulde do no good with the furiouse folkes of the Iewes, he than commaunded Iesus to be scourged, as the maner was at Rome, whiche feat he dyd to assuage theyr furie, and to saue the innocentes lyfe. This doen, the souldiers that were in the inner courte, of whome the Iewes had hyred a numbre to serue theyr tyrannye, dyd of theyr owne inuē cion adde muche cruel fearcenesse to that vncouth solemne piece of his passion: for when he had bene so scourged and beaten, to mocke hym withall, they putte vpon him a purple garment, and wounde a croune of thorne, and put it on his head, geuyng hym a reede in his hande in stede of a scepter, and byanby castyng hym in the tethe with a kyngdome that he shoulde be desyrous of, who (God wotte) was to see to, an homely, a base, and a contempte persone, they came and kneled vnto him, saying: Hayle king of Iewes. And they spitted vpon his face, and buffeted hym,Hayle king of the Iewes. he beyng Lorde of all thynges and behauing hymselfe moste pacientely and moste coldly in al theyr kynde of mockage, for to teache vs len [...] tye and pacience in aduersitie: vs (I saye) that haue hautye and verye fierce myndes, though yet in dede we be thinges of nought. Sothe it is, that Pilate suffered Iesus thus to be delt withall, because he would with this the mans affliccion, haue appeased the malice of the Iewes: for when the people hathe for a while raged agaynste whom they be sturred, theyr fury ceaseth sodainly, namely, if scornyng be added to the calamitie, and make hym that suffereth, lamentable, where before he was hated.
Therfore Pilate the presidente wente furthe vnto them agayne, for to proue yf he coulde mitigate the fiercenes of the meane multitude, and sayeth: Lo, I bryng out the manne vnto you, that ye maye looke your fyll vpon hym, and perceyue howe he hath bene handled for your pleasure, not withstandyng [Page cxiii] that I can finde no faulte in him. And so therwith Iesus (at Pilates cōmaundement) cummeth furth as he was appareled, bounde, scourged and beate, bespitted, crowned with a crowne of thorne, and wearyng the purple garment. And Pilate presented hym, saying: Beholde the man is here.
With this sight therefore, whiche had been ynough to haue tamed the crueltie (had it been neuer so great) of wild and rude barbarouse people, the myndes yet of the Iewes were not onely not mollified, but were therewith more set on fyre to finish the thing that they had so farre proceded in. For the bishops were now afeard, leste if he, which had been so horribly & so cruelly tormented, should now haue been let looce, that then the affeccion and mynde of the people, that were already sette on a roare, being once turned on the other side, the grudge of their extreme great crueltie, might light vpon their owne heades. The bishops therfore & their seruaūtes, with a great stier and shone cryed woodly out, crucifie him, crucifie hym: Pilate perceyuing that there was no hope of pitie to be gotten at their handes by fayre intreatie, he goeth aboute to restrayne and bridle in their fury with feare, & sayth: I am a minister of lawe and iustice, and not a reuēger of other folkes malice: and by lawfull processe to punishe trangressours of the lawe, am I autorisate: I am no butcherly murderer, no bloudshedder of innocēcie. This that hath been doen, was to serue and satisfie your hatred. I will no more be fierce against him that is no noysome persone. And yf he shall algates be crucified, I wyll not haue this my courte of iudgemente distayned & polluted with the bloud of an innocente. Upon your owne perill haue ye the man awaye: and yf it semeth good, doe ye crucifie him. I am not wounte to crucifie any but wicked doers. In this man I finde no crime that deserueth the crosse. For there is no likelihode in him of that trayterouse dede whiche is layed to his charge, concerning the kingdome. Nor it is not ynough to accuse a man of a fault, except it be proued to be a matter of certaintie, that is obiected, by sure euidence: specially if it be a cause that concerneth life and death. This whole matter is by no lawful processe hādled, but ruffeled out sediciously. When the Iewes heard Pilate the iudge so frendely and diligently withall, take Iesus parte and defende him, & vtterly thinking it not mete that any waye Iesus should escape, they falsely surmised a cryme whiche might seme to the iudge that was not learned in theyr lawe, a greuouse faulte, saying: Although he had doen none offence against the Emperours lawes, yet haue we a lawe geuen vs of God: which the Emperour also hath left vnto vs: And by the force of this lawe he hath well deserued to dye, because he hath made himselfe the sonne of God, and takyng vpon him the godhead, he did commit blasphemie against God. After that Pilate had heard this, hauyng no ready aunswere to make them, he led Iesus againe into the iudgement hall, & went in himselfe, and talked againe with Iesus, beyng very desyrouse to learne of hym what [Page] a thyng that was wherewith they charged hym, and howe it might bee refelled and auoyded. Therfore, first of all Pilate asketh hym whence he was, to the entent that after he had knowen of what progenie he came, he might haue confuted that, whereas they sayed he was desirouse to be taken for the sonne of God: though in dede among the Gentiles it was both written in Poetes fables, and commonly beleued, that some were taken for halfe goddes, as folkes borne of God and manne. But verily Iesus knowyng that Pilate did assaye all these wayes finally to saue his lyfe, and was not ignoraunte that yet Pilate shoulde afterwarde (when all meanes had bene proued) geue place to the obstinate furye of the Iewes, Iesus (I saye) woulde make no aunswere at all vnto the president, leste he should be thought to haue made any meane howe to get oute of theyr handes, because he would not seme to be compelled to death. And that hitherto he made aunswere, was because he would haue recorde of his innocēcie, but his pleasure was to dye willingly and gladly.
Pylate meruaylyng at the mans silence standyng in hasarde of his lyfe, consideryng he had the iudge so muche his frende that he dyd prouoke hym to aunswere, saied: Why doest not thou that arte in ieoperdye of lyfe make me an aunswere? knowest thou not that I haue power and auctoritie ouer thee, whyther thou shalt lyue or dye? for I am the presidente and chiefe iustice of this region. And it dependeth vpon my will and pleasure, whether thou shalte be crucified, or quitte and let looce. Unto these woordes Iesus made no suche aunswere as the presidente loked for, whiche presidente desyred to be instructed for the defence of Iesus cause, intendyng to bee in steade of a iudge, an aduocate on the defendauntes syde. But because that waye it shoulde somewhat haue appeared that Iesus hadde not bene willyng to haue dyed, he aunswered no suche lyke thyng: But his aunswere was onelye concernyng the power whiche Pylate dyd arrogantelye attribute to hymselfe: signyfying that it was neyther in Pylates power to sette hym at libertie (seyng that the power whiche he had shoulde condescende to the furie of the Iewes,) nor that Pilate hymselfe shoulde be able to doe oughte agaynst hym, excepte he woulde of his owne voluntary wyll, suffer it: of trueth thou hast (sayeth Iesus) power accordyng to mannes lawes, but thou couldest haue no power on me, vnlesse it hadde been permitted thee of him, whose power passeth all mannes power. And in dede thou fauourest innocencie, but yet the naughtines of other ouercummeth thee, and leadeth thee from the righte trade. Wherfore the people of the Iewes, which be the auctours of this my passion and deathe, and that with theyr violence [Page cxiiii] constrayneth the iudge to condemne an innocent persone, sinne more greuously. When Pilate heard this, and thereby perceyued bothe the modestie and the clearenes of him, that was accused, and that also the malice of the Iewes, yea and his owne indifferencie too, was not vnknowen to the same, & the more Pilate fauoured him, because he sawe that the manne was nothing moued or disquieted, no not with the peryll of death that he stode in: when Pilate cōsidered all this, he wrought al maner waies, that at leaste by some meanes, he might cleare and sette Iesus at libertie. The Iewes perceyuyng thesame, and that the presidente made light of the cryme whiche fyrste was layed against hym concernyng Moses lawe, and that he ceased not to doe all that he coulde, to dimisse Iesus, they fall in hand againe with the first fault, whiche to be neglecte they declare to be daungerous to the iudge hymselfe, and saye therfore. Though it doe not appertaynē vnto the that he hath offended against our God, certaynly wheras he hath offended against the Emperoure, thou haste to doe withall.
Whosoeuer maketh clayme to a kingdome without the Emperours commaundement, offendeth in the cryme of lease maiestie,Whoso maketh hymselfe a kyng is against Ceasar. & committeth hye treason: But this felowe maketh himselfe a king, if thou therfore doe let loo [...]e & acquite him, thou which fauourest his enemy, art not y• Emperours frendes. After that Pilate had heard the Bishops and Phariseis, that were conspired together against Iesus, & the mayne multitude withal, cry out these wordes aloude, although he was not ignoraunt that they went about a false matter, yet because he sawe well that the malice whiche the priestes and Phariseis bare towarde Iesus could not be appeas [...]d, and sawe also that the headmen, and the common people were wunderfully consentyng to the sayed grudge, and malice, and all they with one agremēt brute to take away this one mans life: furthermore when Pilate perceiued also Iesus to be (in dede) nothyng fawtie at al, but symple & a poore innocent man, that made no shifte for himselfe, and lykewise thought in the meane tyme, howe that vnder Emperours many had been in daungerouse hasarde of very enuy, without any iust cause: And thought too, of himselfe, that he alreadye had sufficiently traueiled against the whole conspiracie agreed vpon betwene the noble menne, and the commons, in the defence of one poore mannes innocencie: Pilate (I tell you) vpon these skilles, determined with hymselfe to condescende and satisfie theyr malice, but in suche sorte that in condemning Iesus, he thought withal to get him his pardon and deliueraunce: and begynnyng to speake firste of his owne innocēcie, deriued the grudge of the wicked facte vnto the Iewes, and layed it vpon theyr heades. Nowe than was Iesus therfore brought forth as giltie, when as in condemnyng of hym no kynde of lawfull iudgement was vsed: Pilate sate downe in the place of lawful iudgemēt on hye, to geue sentence, & he sate in a high place to be seen of all folke, and of the height it is called of the Hebrewes Gabatha: the Grekes verily call it Lithostrotos, because it was paued.It was the preparyng daye of Easter aboute the si [...]te houre. For so it behoueth Iesus condemnacion to be solemne, & publike, leste his innocencie should be hidde from any man. For so to be condemned was to be quitte and cleared. Iesus was deliuered vp to the crosse, but the iudge gaue sentence vpon the Iewes. And nowe the tyme drewe nye, that according to the maner of the solemne feaste, innocente bloude should be offered in sacrifice for the saluacion of the worlde, for it was the Sabboth [Page] euen, nowe called good fryday, whiche falleth in the Easter feast, aboute the sixt houre. And therfore the Iewes called more vrgently vpō the matter, vnwittingly doyng therby seruice to the thyng that God appoynted: that is, to haue this sacrifice made in conueniente tyme and due season. And so than Pilate nowe by reason of his Iudiciall garment playnly seen and perceyued of the people, shewed vnto them out of the Iudgemēt place the accused person, to thentente that euen by the sight of hym and his facion, it myght appeare howe vnconueniently the cryme of any cruel autoritie that he should be desirouse of, for his priuate commoditie, was layed against him: who beyng so vexed & troubled, shewed such great quietnes of minde, & so great mildnes. Pilate (I saye) shewed them this person, and sayed: Beholde your kyng. But the Iewes whiche thirsted for nothing els but innocent bloud, cryed: away with hym, away with hym: Crucifie hym. The infamous and reprochefull death pleased well the Iewes, trusting it would come to passe, that ye shame and reproche of the crosse, would make the name of Iesus odious and detestable, and that there should no manne come after, whiche should professe his name beyng in suche wyse made awaye. Pilate deriding their obstinate madnesse, sayeth: what (ꝙhe) shall I doe so great a vilanie vnto your kyng as to nayle hym vnto the Crosse?
This dishonor shal redound to the shame & slaunder of all the people whiche haue brought theyr king to the crosse. This voyce of Pilate, although it dyd Iesus no good, yet it disclosed the malice of the Iewes, and forced them to confesse openly, & to knowledge a seruitude, which they hated. The Iewes had desyred and looked for many hundred yeares their Messias, that is to were, a kyng promised of the Prophetes. As for the Emperours kyngdome (wherwith they were sore pressed and ouerlayed) they had spitefully hated: yet that not with standing, being through enuy and hatred waxed wylde, and euen woode, they renounce openly in the face of the worlde, theyr Messias: and acknowlege the Emperour for theyr soueraygne Lorde: We haue (saye they) no kyng but the Emperour. The luste to reuēge was so great, that vnconstrayned they adiudged themselues to perpetuall bondage, that they might therby vtterly extinguish Iesus, the autor of libertie. Pilate therfore seyng all that he went aboute, disapoynted: committed Iesus vnto them to be crucified at theyr ordre and libertie.
The Iewes tooke the deliuerye of Iesus beyng brought out of the place of iudgement, and led him to the place of execucion, which was without the citie, that the place might also aunswer to the figure: For the sacrifice wherwith the testamēt was consecrate, was offered without the host. Iesus wēt [Page cxv] thither, hauyng yet his garmentes on, to thentent he might be the more shame to them that fauoured hym: and he goeth full mekely bearynge his crosse hymselfe. For The Iewes prouided that, leste there shoulde lacke any despyte or reproche. Furthermore, a vyle and a diffamed place was also chosen and appoynted, wherein the maner was to put wyked malefactours to execucion, a place perdye detestable and violated with dead bodyes, whose bones laye scatered here and there all abrode: euen a place that shewed it selfe to what purpose it was dedicate, and of the thyng it had the common name geuen it. For in the Hebrue toung it was called Golgatha, in the Greke toung Cranii topos, in the Latyn toung Caluarie socus, in Englyshe, a place of dead mens sculles: and leste he shoulde not be putte to shame ynoughe, the Iewes procured this also, that other two whiche were openly knowen to be wycked theues) shoulde be crucified with Iesus together, to thentēte that of the felowshippe of them that were for Poffenders, he might lykewyse be thought and taken for an offender: and lyke as they had all one commune punyshemente, so to seme to haue all one commune faulte. But to thentente it might vtterly appere that he was a companyon of theyrs, the Iewes dyd so ordre and place the crosses, that Iesus honge in the myddes, hauyng a thefe hangyng on eyther hand: of hym, howebeit the fountayne of all purenes coulde not be polluted with any fylthynes of manne, yea, the fountaine of all glorie is magnified and renoumed with mens reproche. The crosse being afore odyouse, and a thyng of reproche, was made by hym a triumphant signe, wherunto the worlde boweth downe the heade, which aungels do wurshyppe, and deuyls feare it. Iesus being then condemned, founde one whome of a thefe he made a citizen of paradyse: so muche vnlykelyhoode was it, that the felowship of punishement shoulde defile hym. And verely, leste there shoulde wante any kynde or apparaunce of iuste and condigne punishmente, euery one had (as the manner was) his title and stile geuen vnto hym, which did describe and declare both the person and the fault. Now then, when Pilate had geuen to the other their titles according to their deseruing, he commaunded that to the crosse of Iesus the Lorde, shoulde bee fastened this ti [...]le and superscripcion, Iesus of Nazareth the king of the Iewes, euen for this cause truely,The wrytyng was Iesus of Nazareth &c. that by the very selfe inscripcion, he mighte cause bothe the malyce of the Iewes, and the innocencie of hym that was crucified, to be recorded: howbeit this title was not conuenient for him, in respect of the Iewes accusacion: and yet according to that whiche himselfe confessed to the presydent, it was a title moste seming for hym. For truely Iudeus doeth signifie to the Hebrues, confessing. And doubtles he was and is in very dede, a kyng and a setter of all them at libertie, whiche professeth his name: vnto whome he geueth felowship of the kyngdome of heauen. And to bryng the Bishoppes and the Phariseis into more hatred thereby, Pilate prouided this title to bee writē in thre sundry languages, in Hebrue, in Greke, and in Latine; whereof the first was their owne countrey speache, and the other two tounges (by reason of the great occupying that they had with the Grekes, and the Romaines) was so brought in among them, that some Iewes also knewe the Greke and the Latine toung. Therfore it was prouided by the president, that no man neither resiaunt there and thesame countreyman, nor straunger and resorter thyther, shoulde be ignoraunt of the title. This title thus wrytten, being odiouse vnto the Phariseis, by reason that the place was muche haunted, and greate was [Page] the resorte and confluence there, because that Golgatha, the mounte of caluery, was nyghe vnto the citie, and layefull in theyr syght that by casualtie passed by that waye: many Iewes therefore read (I saye) this superscripcion: and sum knewe well the name of Iesus of Nazareth. And howe litle he desyred any worldly kyngdome, many had tru [...] knowledge, whiche had seen hym hyde hymselfe when he shoulde haue been drawen by force to a kyngdome. That very kyng whiche was promysed by the prophetes, and whome the Iewes call Messias, was of very truthe loked for among all the Iewes. And althoughe Pilate was ouersene herein, yet vnawares he gaue hym that tytle which dyd moste demonstrate & notise to all folke, who he was that hong vpon the crosse. For of very trueth that selfe kynge of kynges honge there crucifyed, whiche by his deathe, dyd vanquishe the tirannye of the deuyll. Thou oughtest to call it rather the token and banner of victorie, than a crosse. Thoughe all thynge semed full of shame and rebuke to the byshops, scribes, and to the Phariseis, yet this intitleing and superscripcion did greue theyr myndes, because it was more honorablye set out than they woulde haue had it. So great was the desyre of the wycked, to abolysh a name to the which onely, all glory of the whole world ought to be geuen. And therefore they treate and common with the president of chaungeing the title, and that it should not be written, the king of the Iewes, but that he dyd vsurpe and vniustly take vpon hym that name. But the presydent notwithstandyng that euen then vnawares he dyd pronosticate what should folow, that is to were, that the profession of that healthfull name (whiche the Iewes falsely denyed) should departe thence to the redy beleuyng Gentiles, that is to saye, to the true Iewes in dede: yet (I saye) this notwithstanding, and that also heretofore he did condescende and folowe theyr malyce, the presydente woulde not alter and chaunge the title, but sayeth: that I haue wrytten, I haue wrytten. For because it was in verie deed to the commoditie and profit of all folke that Christe shoulde be put to death, and agayne also, it was for all mennes weale that his name should be of most fame and renoume thorowe the whole worlde, by the profession whereof, saluacion shoulde bee brought to all folke.
Nowe therefore when the Lorde Iesus was nayled (as the maner was) all naked vnto the crosse, and the foresayed superscripcion aboue his heade, the souldiers that crucified hym (accordyng to the vsage) parted among them Iesus garmentes. For this thyng came to them as amendes and reward for theyr paynes taking. And forasmuche as they were fower in noumbre, they so deuided the resydue of his garmentes saue his coate (by cause they were made of soundrye pieces and sowed together) that euery manne had hys parte porcionately. [Page cxvi] But than his coate or iacket, a garmēt verely whiche was more inner and nere his bodye, no sewed garment, but so wouen from thouer hem to the lower, that beyng leusyd or rypte, it woulde haue been good for nothinge and nought wourth. Therefore ye souldiers thought good that it shoulde bee kept whole vncut, and that sum one of them shoulde haue the whole iacket to whose lotte it should chaunce. But not withstandynge that the souldiers dyd these thinges of a prophane mynde, and of a worldlye purpose, yet vnawares they fulfylled in their so doyng, the prophecies of the Prophetes, that hereby also he might haue bene knowen to bee he, of whome the holy ghoste had spoken in the Psalmes thus: they haue deuyded myne apparel amonge thē, and caste lottes vpon my garmentes. And these thinges perdye, the souldiers did whiles yet the Lord honge vpon the crosse alyue. But there stoode by ye crosse of Iesus, Mary his mother, associate with her syster Marye, the daughter of Cleophas, and Marie Magdalene. Therefore Iesus lokynge from ye crosse vpon his mother, and castynge his iye withall vpon the disciple whom he loued more familiarly than the reste, to thentente that as (his clothes beyng distributed) he lefte no worldly substaunce behynde him, so he woulde leaue vpō earthe no worldly or mannes affeccion: Iesus (I saye) turned towardes his mother and sayed: Woman beholde that thy sonne, poyntynge with a nod of his head, and with a wincke of his iye, to the disciple. And turning furthwith to the disciple, sayeth: Beholde thy mother. And verily from that tyme, the sayd disciple bore a very sōnes mynde and affectiō toward the mother of Iesus, and toke the whole charge and care of her.
When these thinges were doen, and Iesus knew that nothing wanted perteyning to a lawfull sacrifice, yet to bryng therunto and to accomplyshe the Prophetes saying where he sayeth: They gaue me gall to eate, and when I was thirstye they gaue me vinegre to drinke, he cried from the crosse: I am athirst. For a trueth suche as dye in this kynde of death, are wonte to be sore greued with vehement thirst, by reason that through the woundes of ye body, the bloude is exhaust and cleane drawē out. And euen this now too, did much proue and declare him to be a very man, & to be oute of doubte, punyshed to his great payne. Now thā a vessel full of vinegre stoode there at hād, which was wont to be reached vp & geuen to thē that were athirste to make them the sooner dye. The souldiers therfore fylled a sponge with vinegre, & woūde it about with ysope, and helde it to his mouthe. But as sone as Iesus had tasted ye vinegre, he saied: It is finished, signifying that the sacrifice was rightely doen and accomplyshed accordynge to his fathers wyll, and byanby he bowed his héade and gaue vp the ghoste.
But it is a sporte an a wonder withall to heare now againe in this case the peruerse religion of the Iewes so farre out of course and mysordred: The Iewes vpon a myscheuous malice, and by wicked meanes, brought with violence vnto the crosse an innocent, and one that had bene beneficiall vnto them, beyng nothing abashed with the relygion of the feastfull daye, to do so cruel and so vngraciouse a dede, but they were very supersticiouse, and made muche a do about taking the bodies of frō the crosse. They came vnto Pilate, and besought him ye by his commaundement, the legges of them which were crucified, might be broken, to thentent they might the sooner be deade: and then their corpses be taken downe, and had out of the waye, lesse beyng sene, they shoulde violate and breake the feastfull daye. That daye was a solemne greate daye, whiche (of the great apareylyng and fournature of holy adournmētes and dyuine seruice) is called of the Grekes, Parasceue, that is to saye, a preparacion. And their holy and solemne Sabbothe daye was nye at hande, vpon whyche daye to worke was a detestable thing. For at this season the men beeynge (ye wote well) very precise in their relygion, after they had finished and accomplyshed so horryble an acte, as thoughe the thinge, had been well doen, they bente their myndes to celebrate the sacrifice that was to be offered by Moyses lawe, solemnely and purely, not knowyng that the very true Easter lambe was already offered vp in sacrifice.
Suche a poyson and so pestiferouse a thing is holynesse that consisteth in outwarde and bodily thinges, and hath not holynes and godlynes of herte and mynde, ioyned and annexed vnto it. Nowe therfore Pilate grauntyng them their request, the souldiers brake bothe the theues legges, whome they found yet aliue. And then when they were come to Iesus, because they saw him alreadye deade, and therefore thought it a vayne and superfluous thynge to breake his legges, they lefte them whole vnbroken. For to this ende and purpose were the legges broken,One of the souldiers thrust him into ye syde, and furth [...] came there out wat [...]r and bloude. that those whiche hung vpon the crosse, shoulde the sooner gyue vp the ghoste. But among the souldiers stoode a certaine man whiche (for the more certeintie of the Lorde Iesus death) opened his syde with a speare, and immediatly out of the wounde there gushed forth bloude and water, in a great misterye declaryng that his death shoulde washe and cleanse vs from synne, and the same also geue to vs euerlastinge lyfe and saluacion. For baptisme standeth in water, and with water are we baptised. And ye lyfe of a manne is in the bloude. But it is againste the course of nature for water to runne out of a bodye that is wounded. Howbeit he that sawe the thing with his iyes, testified, and beareth witnes hereof: And we knowe his recorde to bee true. And leste any of you shoulde stande in doubte whether ye maye or no beleue the thing, whiche els mighte seme incredible, I assure you that Iesus himselfe knewe that witnes, to tell trueth.
And althoughe these thinges semed to be doen by chaunce or casualtie, that is to saye, that in stede of breakyng his legges, as the others were, his chaunce [Page cxvii] was to haue his side thruste thorowe, yet for all that were they doen by the foresight and prouidence of God, and as his diuine councell disposed, that in this pointe also, theffecte and conclusion of the thing, myght aunswere and agre with the prophecies of the Prophetes. For among other rites and customes wherwith Moses teacheth in Exodus, that the paske or passouer ought to be obserued and celebrate, he had prescribed euē that thing specially by name, that is to wete, that lambe which was sacrifised, should be so slaine, that no bone of it should be broken: euen thereby notyng and declaryng, that Iesus was the very true phase or passeouer, the figure whereof that Mosaicall lambe did beare, & resembled thesame. For the bloud of this true lambe Iesus, saueth them that beleue in hym from death. And the spirituall eatyng of this lambe, conueyeth vs beeyng made free from the seruitude of Egypte, that is to saye, from the sinfull lustes of the worlde, and from the tyranny of sinne, into an heauenly region. And againe, the holy ghoste speaketh thus by Zacharye: They shall see hym whom they pearsed. For he shall once come with thesame body wherwith he hong on the crosse, though it be alreadye a gloryouse body, yet shall he shewe the printe of the wounde to all folke, and he shall shewe the vnfaythfull, to theyr rebuke, the fountayne that was open all in vayne to them, that would not beleue: with the flowyng and streames wherof, they might haue been cured.
And so nowe his death beyng already certayne, and himselfe founde dead by the experience of many, it behoued furthermore that his buryall should many wayes confyrme the belefe of the resurreccion. And as Christe would (perdie) his whole life to be base and of a lowe porte, so he would that his buriall should be honorable, and of a great maiestie, not intendyng therby to teache vs to be carefull of a sepulchre, but to thentent that those thinges once accomplyshed, whiche concerned the abasyng of hymselfe and the whole ministery thereof, he might make a waye to the honour and prayse of his resurreccion. And in very dede the honour whiche is geuen to a manne alyue, is not without either suspicion or daunger, but the honour whiche voluntarily we geue to the dead, is a sure wytnes of prowes, goodnes, and vertue. Nowe therfore Ioseph beyng a manne of honour and of great power, & substaunce, an Aramathian▪ borne, which sayed Ioseph was a disciple of Iesus, but not openly knowen so to be for feare of the Iewes, which had made a lawe that whosoeuer did openly confesse himselfe to be Iesus disciple, thesame person should be caste out of the Synagoge: Ioseph (I saye) came vnto Pilate to whom he was well knowen, and desyreth licence of hym, to take downe Iesus body from the crosse: when Pilate had tried whether that he were dead or not, he was content withal. Therfore Ioseph went his way to the crosse, [Page] and toke downe the dead corps. In the meane season, as one to helpe furthe with those thinges and doynges, that pertayne to the funerals: euen Nicodemus also, cummeth thither, a man among the Phariseis of a notable estimacion and dignitie: and he also being a secrete disciple of Iesus, which had before that tyme come to Iesus in the night, because he myght so beste auoyde the displeasure and grudge of the Phariseis, as was before rehersed. These menne knowyng that death commonly maketh an ende of hatred, trustyng vpon the presidentes fauour, enterprysed h [...]ely to honoure the dead, with whom (whiles he liued) they durst not talke openly. Nicodemus (of trueth) brought with him an oyntment of myrrhe & aloes ming [...]ed together aboute an hundred pounde weyght, so muche as, was sufficient to sweten the bodye, and honorably to preserue it from corrupcion. They now therfore ioyntely together with one common seruice, anointed Iesus body being takē downe, on euery parte with pleasaunte and swete sauerye spices, and when they had well imbrued the corps with the odours, thei woūd it in linnen clothes, that the oyntmēt should not runne of from the body. For the maner of the Iewes is, after this sorte to bury, leste the bodies should corrupte and putrefie. And verily they did this honour to the Lord Iesus as to a wurthy mā, and one that was throughly good: and againe, they thus honoured him to thentent no man should thynke that he dyed for any cryme or faulte. For as yet, they had no hyer opinion of hym, but that he was an innocent good man and loued of god, whose name and memory ought to haue this honour doen vnto it, that is to saye, to be remembred as one that was enuied for his vertue euen to the death, a thyng that vsually hapneth in maner to moste beste menne. Moreouer this preparacion and great a doe was euen there finished, leste any man myght supect that the body had been chaunged. And agayne the Lord was buried then in a garden, nye to the place of the crosse. In the garden was a new sepulchre lately made out of an harde thicke stone, wherin was neuer man layed. And albeit these thinges were supposed to be doen by casualtie, yet they made much for the fayth of the resurreccion. For the sepulchre could not seme to be digged vp with vndermynyng, becau [...]e it was cutte out of an whole sounde vnholowe rocke of stone, nor none other could be thought to haue risen out of it, in whiche he only was la [...]ed. But yet Ioseph and Nicodeme did not this in respecte of his resurrecciō, for in dede they had no hope that he should rise againe, but they were moued thus to doe with a Iewishe deuocion, for religion sake of the feastfull day. For in dede it was the Iewes Easter day euen, and therfore the Sabboth prouoked and setforwarde this dede. In which Sabboth day it was not lawful for them to worke. Wherfore leste the body should be vnburied, or the buriall be to slender, and with to small honour doen, they ryd the thyng out of hande, and layed hym in the sepulchre that was nexte vnto them. Also furthermore, euen the diligence of the Iewes, serued for the belefe of his resurreccion that should be. For after that the Iewes had obteined of Pilate kepers for the sepulchre, & had procured that it should be watched and attended vpon, leste any body should secretly steale a waye the dead corps, they not contente therewith, close vp the mouthe of the sepulchre, with a great stone, and seale it, when they hadde so doen: so that on euery side the malice of the Iewes, succeded and came to the glory of Christ, whose name they went about vtterly to destroy and abolish.
The .xx. Chapter.
ANd verely▪ the residue of the disciples, beeyng stryken partly with feare, and partely with dispayre, neglected the burying, and rought not for the dead corps. But certayne weomen that were his disciples cared asmuche for it, as did Ioseph and Nicodemus, but the religion of the feastefull d [...]ye, stayed them from the labouryng aboute preparaciō of swete odours. Howbeit, as soone as Phase Sabboth daye was past (the oyntmentes beyng made ready in the nyghte Mary Magdalene came earlye when it was yet somewhat darke vn [...]o the sepulchre, the morowe after the Sabboth daye. And when she sawe the stone (wherewith the entrie of the sepulchre was closed vp) remoued thence, and the sepulchre to be open, the woman supposed nothyng els but that the deade corps hadde been taken awaye in the night, to the intent it might haue been more semely and accordyngly buried. For the body was layed there for a time, a [...] of purpose, that it might soone after be adourned and set foorth with the due and full solemnitie of burying. For in dede the hope of his resurreccion fell awaye from all the disciples, they were so muche astonied with the certaintie of his death.
Therfore Marie ere she had loked into the graue,They haue takē awaye the lord. &c. retyered backe agayne, and ran to Simon Peter, with whom was euen that disciple whome Iesus loued, and she sayeth: Our lord is taken awaye out of the sepulchre, and I know not whither they haue caryed him that toke him a waye. They both beyng styrred with that voyce, went foorth. Surely they had small hope, yet hadde they a great affeccion and desyre towardes theyr maister, whom they so muche loued. And therfore they ranne both out together to the graue, but that disciple which was so beloued of Iesus, outranne Peter, and came first to the sepulchre. And when he founde the doore open, he wente not in, but stouped downe and looked into the graue, whether it were emptie or no. And he sawe well there was no dead corps, but the linnen clothes lefte imbrued with swete odoriferous ointementes, wherwith the body had bene wrapped, and also the napkyn that Iesus head had bene bound in, not the linnen clothes and it lying together, but wrapt vp and layed aside by it selfe, so that it was easy to perceyue, that the body was not taken awaye by theues, whiche woulde haue rather purloyned the whole corps as it laye, wrapped and wounde vp with the swete smellyng spices, with the linnen clothes, and the fine kercher: though it had not bene for the valure therof, at least they would so haue doen, because thei should haue lacked laisure to haue separate the oyntmentes and swete spices from the bodye, seeyng they cleaued as fast therunto as byrdelime woulde haue doen, and because also they [Page] should not haue had sufficient tyme to folde vp and couche euery thyng hande: somely and seuerally in his place. This (suche as it was) was in dede the firste comforte and hope that was geuen to them of his resurreccion.
Now than anon after cummeth Peter also, who after that he was certified of the thing by Iohn, as he was slower in running, so was he both bolder and more diligent in trying out the trueth of the thyng. For not beyng content with lokyng into the graue, he also went into it. The other disciple a loker in as wel as he, (whiche yet durst not by hymselfe alone go in, howebeit in dede his companion beyng with hym, tooke parte of the feare awaye) nowe folowed Peter into the sepulchre. And so nowe they sawe certaynly at very hande the thing to be true, (whiche the one of them had seen as it had been a shadowe, or a glymmering sight therof,) that no corse or dead corps was any where in that place: but in dede they sawe the clothes wherin the body had been wrapped, in suche sorte pulled of, and laied aside, that it appeared to be doen not of theues in hast, sleyghtly and shuffled vp, but quietly and layserly. Howbeit as yet they did not beleue that he was risen agayn to lyfe, they onely beleued that to be true, which Marie had tolde them: Verelye that the corps was taken awaye out of the sepulchre. For although they had heard Iesus saye that he would rise againe, yet did not the saying sticke inwardly in theyr mindes, and though some hope therof were in theyr hertes, yet that whiche had already place in theyr myndes, the feare and tumulte of the crosse and his passion, draue it out of theyr myndes. For they did not fully vnderstand as yet, the saying of the Prophet, which had prophecied that certaynly Iesus should suffer death, and rise againe the thirde daye from death to lyfe.
Therefore the two disciples departed thence, and wente backe again to the place from whence they came. But Marie of a certain excedyng loue and wonderfull desire that she had to the lorde, coulde not be drawen from the sepulchre: sekyng hym that was now deade, whome she had loued beyng aliue, and was desirouse to shew gentilnes, and to do seruice vpon the dead bodye, forsomuche as she now could not haue the fruicion of his liuely body: and she stoode without nye vnto the doore of the graue, and did nought els but all to wepe, & loke about her, if she coulde haue any hope or lykelyhoode to finde the bodye. Nowe than as she was weping, and in dede durst not go into the graue, she turned her head aside and loked into the graue, and she sawe two angels, goodly to looke too, both of good semblaunce and in pleasaunt white apparell, sittyng in seuerall places, the one at the head and the other at the feete of the place, where the [Page cxix] dead corps was laied. And in very dede this pleasaūt, this chereful and peaceable sight, did somedeale asswage the extreme feare of the night, and of her carefulnesse. The angels also to comforte her sorowfull pensifenesse, of theyr owne accorde and gentlenes, speake vnto the wepyng woman and saye: O woman, what is it thou wepest for? She than beyng all rauyshed, and as one drounke with a certayne vehemencie of loue, sayeth: They haue taken awaye my lorde, and I know not where they haue laied hym. She calleth him her lorde, and she also loueth hym being dead, hauing yet no hope of the resurreccion. She was onely herewithall grieued, that is, because she coulde not haue the sighte of his bodye.
Whiles she speaketh thus, she coniectured by the semblaunce of the angels, that some man stode behinde at her backe, and not tarying for the angels aunswer, she cast her iye aside, and incontinently she sawe Iesus standyng, whom y• angels had wurshipped, but yet Marie knewe not that it was Iesus. For he did appere in the forme of a poore simple man lest he being sodainly seen in his owne fo [...]me and shape, should haue muche astonished the woman. Therfore to bolden her withall, he calleth & speaketh gently vnto her with thesame faier wordes that the angels did, saying: Woman, why wepest thou? whome sekest thou loking about the hither and thither? She suspecting him to be a gardiner, the workeman and keper of the ground, wherein the sepulchre was, (for it was in a garden) with a womanly simplicitie sayed vnto hym: Sir, if thou hast taken him away, tel me where thou hast hid him, that I maie go fetche him thēce. For she supposed that some frend for feare of the Iewes, had procured the body to be secretly caryed awaye, leste it shoulde come into the Iewes handes, and should be otherwyse handled than she woulde it shoulde be. Iesus therfore beyng delited in the great desyre of the woman, doeth now with a knowen familier voyce, speake vnto her, and calleth her Marie. At this knowen voyce, the woman sodainly turnyng herselfe (for euen at this very presente she had bowed downe herselfe agayne towardes the angels, so muche was she by sodayne mocions of mynde stiered to loke this waye and that waye) the woman I saie, knewe Iesus, and rauished with a sodayne ioye, she a disciple, speaketh to the master, and calleth hym Rabboni, whiche worde in the Syrians tonge, signifieth, Master: And withal she falleth flatte downe to the grounde, and would haue kissed his feete, hauyng yet in remembraunce theyr olde familiaritie. But Iesus knowyng that as yet she thought no great excellente thyng of hym, although she loued him sincerely and ardently, did prohibite her to touche his bodye. For Marie sawe well that he was aliue agayne, but she thought yt he was reuiued for none other cause, but as he did before, to liue familiarlye with his frendes, beyng now a man aliue, where as before he was dead: and ignoraunt she was that he now caryed about with hym an immortall body, which was to be handled with muche greater reuerence, whiche bodye the Lorde did neuer exhibite or present to the wicked, nor suffered it to be handled of euerye man, to [Page] thentent he might litle by litle, altogether withdrawe them from the loue of the bodye. Touche me not (sayeth he) it is thesame bodye whiche hong vpon the crosse, but it is nowe beautified and adourned with the glory of immortalitie. But truely thine affeccion is yet somedeale carnall, because I haue not yet ascended vp to my father, whiche thyng once doen, I shall sende vnto you the spirite that is the comforter, and he shall make you perfite and wurthy to haue the spirituall felowship of me.
In the meane time content thy selfe with that thou hast seen me and heard me speake, and specially now go thou to my brethren, whiche are throughe my death comforteles, and foorth with make them partakers with thee, of the ioye and comforte whiche thou haste receyued by the sight of me: and vpon these my wordes shewe them that to this ende I am rysen from death to lyfe, euen that after I haue taried a certayne dayes among them, I maye leaue the worlde, and ascende vp to my father, who is also your father, and thesame is both your god and mine, common to bothe. Let them therfore put away earthly affeccions and rectifie their mindes, applying thesame to spiritual and heauenly thinges.
Now than Mary did as he bad her, and returnyng againe to the disciples, shewed them that she had seen the lorde, and tolde them the thynges whiche he had commaunded to be made relacion of in his name: and this was doen that they should take right great comforte of that he nowe called them his brethren, and prepare also theyr myndes to the loue and desyre of eternall and heauenly thynges, for as muche as the presēt vse of his body should not endure long with them. After that with these and certayne other apparicions the lord Iesus had litle by litle lift vp theyr myndes to quicknesse of spirite, and to the hope of the resurreccion already past, the selfe same daye that was the morowe after the sabboth daye whiche next to folowed the sabboth of Easter, when it was nighte, and the disciples secretelye gathered together, whiche for feare of the Iewes durste not assemble together in the daye tyme. Iesus went in to them when the doores were shut, and standyng in the middes in the sight of them all, to take awaye al feare from them, he saluted them amiably and full gentlye, saying with a voyce well knowen vnto them: Peace with you. And lest they shoulde suspect it to be a ghost or another bodye, he sheweth vnto them the printe of the nayles in his handes, and the scarre of the wounde whiche the souldier hadde made in his side with a speare. With this salutacion and sight, the fayth of his disciples was confirmed, the sorowe takē awaye, and theyr myndes muche recreate and made ioyouse. For Iesus had promised them before that thus it shoulde be, that within a shorte tyme he woulde see them agayne, and after they hadde seen hym, and theyr sorowe put awaye, that he would make their hertes gladde and merye. And therewithal he tolde them this also should folow, that in the world they should haue sorow and heuinesse, but in hym they shoulde haue peace and quietnesse.
Therfore to confirme the Apostles in theyr ioye and coumforte the more, he once agayne saluteth them with good lucke of peace, saying: Peace with you. And at the same tyme withal, he hiely auctoriseth them, and commaundeth thē to preache the thinges whiche they had seen, and sayeth: As my father sent me, so do I sende you. I haue truely and faithfully glorifyed my fathers name, and you agreyng amōg your selues, shal with lyke trueth and faithfulnesse preache my fathers name and mine. Prepare your mindes to this fūccion and office: for asmuche as I nowe that I haue doen diligently the thyng that I had in commission to do, go agayne to my father, and from thence I shall sende vnto you more plentie and more power of the holy ghost. In the meane while shall I also make you partakers of the holy ghost accordyng to your capacitie: and euen as he was thus speakyng, he brethed on them and gaue them the spirite, with auctoritie to forgeue all men theyr sinnes that woulde be ioyned to hym by profession of the ghospel and by baptisme, and that woulde forthinke their former life, and be eftsones amended where they haue erred. Whosoeuers synnes ye remit (sayeth he) they are remitted vnto them, and whosoeuers ye retayne, they shall abide subiecte to theyr synnes. When these thinges were doen, the residue of the disciples were assembled together, Thomas onely except, that than was absent: whiche name Thomas signifieth in the Greke tongue Didimus, and in the Latin Geminus, in Englyshe doubtefull. For he was one of the twelue whō the lorde did specially and peculiarly choose to the office of preachyng the gospell. Therfore after that he was come in to them, the disciples that could scant stande for ioye, shewed openly vnto him that they had seen the lorde. Thomas supposyng them to be deceyued and illuded by some vision or spirite, denyed to beleue vnles he might see hym with his owne iyes: and not to beleue his owne iyes as sufficient witnesse, except he might see withall the printe of the nailes euen freshe in his handes, yea and with putting his owne handes into Iesus side perceyue by felyng, the wounde that the speare made. And trulye, this incredulitie of the Apostle, by the dispensacion of God as he shall dispose, didde muche good to the confirmacion and stablishement of our fayth.
Therfore eyght dayes after, when the Apostles met together agayne, by stealthe, and at this tyme with the reste, Thomas was in coumpanye, whiche [Page] hitherto woulde not beleue that Christe was rysen: the Lorde came in to them where they were, the gates beyng hard faste shut, and standyng in the middes of them, he saluted them after his vsuall and well knowen maner and facion, saying: Peace with you. And turnyng hym by and by to Thomas, whose vnbelefe he knewe, that was ignoraunt in nothyng: whiche lacke of beliefe, because Iesus knewe it came not as the phariseis infidelitie did, that is, of malice, but of mans infirmitie, he vouched safe to heale it. He sayeth thus to hym: Thomas (sayeth he) forasmuche as it dooeth not suffise the to haue hearde of many (that I was rysen to lyfe agayne) whiche hath seen me and hearde me, except thy senses mighte feale and perceyue thesame, bring hither thy finger and feele the woundes of the nayles, and see that I truelye carye the very true markes therof. Put thy hande into my syde and handle the wounde whiche the speare made, and hereafter be not vnfaythful, and harde of belefe in other mattiers: but after thou haste nowe seen this thing proued certainly true, whiche persemed to thee incredible, see thou geue fayth to my promises, howe incredible soeuer they seme to the common sence and iudgement of men. After that Thomas had seen and felte, knowyng bothe the face and accustomed voyce of the Lorde, he than conceyued a full fayth, and spake aloude: My Lorde and my God. For as he was more harde of belefe, so no body did more clearlye confesse Iesus to be God and man, for because the handlyng of the body which late before hong dead vpon the crosse, witnessed that he whiche was rysen to lyfe agayne, was a very man in dede: and the knowleage of hidde secrete thynges, proued well his godhead.
So than of trueth, Iesus did well accepte and embrace Thomas his confession, but yet withall he did reproue his hardnesse of belefe, saying: Thomas because thou hast seen me, hearde me, and handled me, thou beleuest: but blessed shall they be, whiche though they see not, will yet beleue. Verely the Lorde Iesus declared vnto his disciples, his diuine power and godheade by many other tokens whiche are not written in this booke, but some thynges are reported and declared by other Euangelistes, and some thynges also were reported and tolde by worde of mouthe: and euen they were the tellers therof, which bothe sawe and hearde the thynges themselues. For to set out and write all thynges (whiche woulde haue bene a worke that for the greatnes it coulde not haue been measured) was not cared for, but yet it was thoughte necessarye to write of some thinges, that thereby ye mought come to the beliefe, that Iesus was the sonne of God. Whiche thyng yf ye do in dede, ye shall haue that full blisse, and beatitude whiche our Lorde Iesus promised to them that when they see not, beleue. For lyke as he suffered death and liueth immortal, so shall ye also by profession of his name in true faythe, obtayne eternall lyfe.
The .xxi. Chapter.
ANd verely, to confirme more and more the faythe of his disciples, Iesus oft times appeared vnto them, and talked with them, sometyme also eate meate in theyr company: le [...]te any suspicion shoulde setle in theyr myndes that it was but a delusion or some ghoste, whiche they had sene, neyther was he therwhiles continuallye, for all that, present in their company as he was wont before his death, nor so familiarly handled himself among them: nor yet was seen of all menne, because he hadde sayed before that he would appere to his and not to the world, nor to his neyther, but euen when he list. For nowe immortalitie shewed a certaine semblaunce full of maiestie, that was to be had in reuerence, to thentent that their faith beyng full stayed and establyshed, he might withdrawe from them altogether the sight of the body, and spirituallye to be now amongst his. And so now therefore he appered and shewed himselfe againe to his disciples, at ye depe lake called Tyberias. And he presented himselfe vnto them on this wyse. The disciples, which before yt tyme kept thēselues secrete in Hierusalem, to be in sauetie out of the Phariseis daunger, repayred againe into Galile, & there was a good sorte of thē together, euen no fewer thā Simon Peter and Thomas, called Didimus, also Nathanael of Cana a citie of Galile, where Iesus turned water into wine. And besides these, ye two sonnes of zebedei Iohn & Iames ye greater, & with these was two other disciples.
Nowe than, because they lacked theyr Lordes helpe, by whom they were woonte to be fedde of the mere fre bounteousnes of frendes, Peter wente in hande againe with his olde facultie, to get his lyuinge with his owne handes: lest he should be burdenouse to any man, or to be fed by any others lyberalitie in idlenesse. For then he might not preache, and he thoughte it was no right that he whiche serued not the ghospell, should lyue of the ghospell. Therfore in the twie lyght, because they shoulde haue goen abrode vpon theyr peryll in the daye, Peter saieth: I go a fishyng. The reste than saied vnto him: We also wyll go a fishing with the. And so goyng foorth a doores togetherwarde, they entred into the shippe. And they fished all that night in vayne. For they ga [...]e neuer one fishe, to the intente that waye shoulde be made for a miracle, and therwith as in a misterie to be signified, that the labour of an Euangelist is all in vayne, vnles Christe do prosper the mannes endeuour.
But now when it waxed daye, Iesus stoode on the shore, but the dysciples knewe not it was he, partely for the distaunce that was betwene him & them, [Page] and partely because it was scant daye: also partely because the Lorde woulde not furthwith be knowen. Therfore Iesus spake vnto them from the shore, saying: Children haue ye any meate? They than, forasmuche as they knewe not the Lorde by his voyce, but supposed him to be some other manne whiche came to the sea to bye fyshe, made aunswere that they had none that they could selle him, because they had taken nothing. Iesus than to declare litle and lytle who he was, sayed vnto them: Caste out the nette on the righte syde of the shyppe, and ye shall fynde that ye coulde not hytherto.
They dyd as he bad them, for through werynesse of their vaine laboure, and of a great desire to take some fyshe, they conceiued some hope: byanby so great a multitude of fyshes was taken, that the net was laden withall, and coulde v [...]neth be drawen vp to the boate: And wete ye well, this was euen a resemblaunce of the multitude of men, whiche afterwarde by the preachynge of the apostles, should be brought and ioyned to the churche out of the whole world of what language or countrey soeuer they were. By the noueltie of the thing, that disciple whome Iesus loued, was moued to be more attentyfe and to marke the thing, and so knewe Iesus. And incontinently aduertysed Peter (who was altogether busye aboute drawynge vp the nette) that it was the Lorde, whiche standyng on the shore commaunded to looce and caste oute the nette. Peter, beyng alway one man and lyke himselfe, did forget both the nette and the fishe, and toke his shyrte (for before he was naked) and coulde not abyde but sprang into the sea, and so came he first of all to the Lord. The other disciples came to him by shyp, for they were not very farre of the shore, but as it were two hundred cubites, and they altogetherward drewe the nette full and laden with fyshe.
And when they wer come to lande, they sawe vpon the bancke hotte coales and fishe layed theron, and breade withall. Therfore Iesus commaunded thē also, to bryng of their fyshes whiche they now caught. Than Peter returned againe to the shippe, and drewe the nette to land full of great fishes: in noumbre an hundred and thre and fyftie. This also made it seme the greater a myracle, that when there was so great a multitude and that of great fishes, yet was not the nette broken in sundre with the weight therof. The thynge dyd represent the humble churche, and as to the worlde weake and narrowe, yet suche a thing as shall embrace all the nacions of the worlde, the Lorde Iesus beyng the head and chefe gouernour therof.
Furthermore, to shewe a more certeintie that he was verye manne and no ghoste, he therfore approuyng the veritie of his body by beyng sene with mēs iyes, heard with their eares, and handled with handes, would also eate meate with them. He therfore inuited his disciples to the dyner which was there ready for thē. The disciples sate downe, but all whusht and spake no wordes: for the maiestie of the immortall bodye toke from them their accustomed boldnes. In dede they knewe hym to be the Lorde, but nowe he appeared after a more high and gloriouse sorte, as one of great noblenesse and excellencie. Therfore none durste aske hym, who arte thou? and yet of the very thynge it selfe, they knewe hym to be the Lorde, although the shewe and semblaunce of his bodye was chaūged.Iesus than came and toke breade &c. Iesus therfore came to the feast, and as his maner was, brake bread with his owne handes, and gaue it to them, and fishe likewise: by exaū ple and dede teaching his, whome he had specially chosen to bee shepeherdes of the churche, to fede his euangelicall flocke with holy doctrine. But yet suche as hymselfe had taught them. And this is now the thirde time that Iesus appeared (certayne spaces betwene) to his disciples, for he was not in theyr company continually. After dyner was doen, the lorde Iesus, in maner declaryng by worde of mouthe the thyng, whiche in his facte he signified, committed his shepe to Peter that he should feede thē: but he first thrise required loue of him, to the entent he mighte powre into the mindes of his disciples, that no man is a fitte shepeherde of an euangelicall flocke, excepte he whiche beareth suche loue towardes them that he is put in truste withall to kepe, as Christe shewed himselfe to haue towardes his, for whom he bestowed his lyfe. And he specially spake to Peter, vtterly to put awaye the remembraunce of his denying Christ, and to notise that he should haue the hiest and chiefe place in the ministerie of the gospel, that did passe other in excellency of charitie towardes the flocke of the Lorde. And therfore, by hym, whom Iesus knewe to be of a more feruente minde then the reste, he would expresse to all the Apostles and their successours, a proufe of a true and a perfite shepeherde. And in dede Peter is wount at other tymes also to be as a mouthe of the Apostles, and by hym the Lorde woulde haue it knowen and to be hearde what the other also would openly confesse: For because, by the expressed voice of this man, the publique confession of the whole churche dyd but a late tyme before, deserue a promise of the keyes of the kyngdome of heauen. And in thesame wyse also, he than woulde that by this mannes voyce, open confession should be made of moste hye charitable loue towardes hym: to the entente that by this one man, the reste shoulde knowe what maner of men ought to be curates of the lordes flocke. Simon Ioanna (sayeth Iesus) louest thou me more than these? The Lorde dyd not aske these thinges as ignoraunte that he was muche loued of Peter, but he woulde haue inwardelye fastened in the hertes of his disciples, that moste hye charitie towardes Iesus, is nedefull to him that shoulde take cure of the Lordes flocke, for the whiche the Lorde himselfe suffered death vpon the crosse.
But Peter nowe being come to more circumspeccion than he was wount to be of, made no aunswere concernyng howe muche the other loued the lord, because he knewe not fully other mennes mindes: for his owne parte and conscience, [Page] he maketh aunswere, whereof he is bolde to make the Lorde hymselfe witnesse. Howe muche any other loueth thee, (sayeth he) I knowe not: Lorde I loue thee, and thou askest me, that knowest I doe loue thee. Thou that knowest the secretes of mennes myndes, art not ignoraunte that I loue thee. Than sayeth Iesus: If thou louest me as thou openly sayest, fede my lambes whiche I loue moste dearely, and for whom I haue spente my lyfe: and shewe thy selfe suche towardes them, as I haue shewed my self towardes you. This shall be a proufe of a perfite loue towardes me.
The Lorde Iesus asketh hym agayne euen with like many wordes: Simon Ioanna, louest thou me? Peter aunswereth him euen with lyke noumbre of wordes: Lorde I loue thee. Thy selfe knowest that I loue thee. Than sayeth Iesus agayne: if thou louest mein dede, feede my shepe, whyche are deare to me. The lorde asked Peter the thyrde tyme: Symon Ioanna, louest thou me? The lordes askyng so often repeted, caste Peter in a scruple and in a sorowe. For although he knewe in his owne conscience, that he loued the Lord exceadyngly, yet because he had thryse denyed the Lorde after he had so stoutely promysed the contrary, it caused hym also to distruste hymselfe. For Peters fall into the deniall of his lorde, turned hym to good, and furthered his saluacion, whiche falle taughte hym humble so briete, and caused hym to learne a newe lesson, that is, not to put to muche truste and affiaunce in hymselfe, suche a pestilence to euangelicall godlynesse, as none canne be more perniciouse and deadely then it. Therfore he aunswereth sincerely of trueth, but timerouslye and very lowlye withall, and where before he trusted to hymselfe, he now putteth all his affiaunce in hym, to whom onely truste and affiaunce oughte to be geuen, saying: Lord, why askest thou me so often, seing thou knowest al thing? Thy self knowest that I loue thee. Than sayed Iesus: therfore feede my shepe, and vpon them declare howe muche thou settest by me.
Thou shalte take an exaumple of a good shepeherde of me. I haue spente my lyfe for my shepe, thou lykewyse shalte playe the faythfull shepeherde of my shepe, euen to the losse of lyfe and heade. The shepe be myne whom I haue redemed with my bloud, & now returning againe to my father, I cōmit & betake them to thy fedyng. Thou therfore shalt playe the shepeherde & not the lorde, & thou shalt fede to saue, & not kyll or pull of theyr skyn to their vtter vndoyng. Yf I be thrise deare and welbeloued of the, they shal be dearely beloued of the, whom I loue exceding well. The lord Iesus would haue these thinges wyth so greate diligence powred into the myndes of his disciples, because he knewe there would rise men, that should, not for the loue of Iesus, but for theyr own commodities sake, take cure of christen people, or rather inuade and with violence take cure vpon hande: which maner of persons woulde in stede of shepeherdes, playe the tyrauntes, and robbe altogether. Moreouer the lorde didde vouchesafe to declare also what the thre tymes repeted confession of loue, did meane. He that for the health and safetie of the lordes flocke, contemneth his ryches, careth not for worldlye honoure, and neglecteth his owne affeccions, sheweth greate lykelyhoode, of trueth, that he hath a pure sincere loue: but he [Page cxxiii] that for sauyng the flocke, letteth not to auenture his lyfe, that manne (ye wote well) hath (so doyng) geuen a most sure lesson of perfite loue and charitie.
The Lorde nowe willyng somewhat to open that Peter in tyme to come, should do that thyng, sayed: Peter, I do well assure thee therof, thou shalt whē tyme is, perfourme and accomplishe the thyng whiche thou nowe sayest and cōfessest. For truely it is no delicate profession. For when thou wast young, and in bodily strength more able to suffre laboriouse and greuouse thynges, thou waste more dayntely occupied and liued more at ease. For thou vngirdedst or gyrdedst thy selfe at thyne owne wyll and pleasure, and walkedst at libertie whither thou wouldest. But when thou arte olde and than in bodily strengthe more weaker, thou shalt be more hardely entreated, thou than beyng in hearte and will more strong. For thou shalt stretche furthe thy handes, and another shall gyrde thee, and leade thee whither thou wouldest not. By this riddle or parable, Iesus signified by what kynde of death Peter shoulde once glorifie God. For because, beyng very aged, he was led to the crosse, whiche though he suffred gladlye for the excellente loue that he bare towardes his Lorde, yet the weakenesse of mannes nature lothed it.
When Iesus had sayed thus, he begunne to walke, and sayed to Peter, folowe me: so once agayne prouokyng and inuityng hym to the folowyng of his charitie and death:Folow [...] me. When Peter turned and loked aboute hym, he seeth euen that disciple whome Iesus loued, and that leaned on the Lordes breast at his laste supper, whilest he asked of him who should betraye hym. Forasmuche as Peter did entierly loue this disciple, and knewe that he was alwaye better beloued of the lord then the rest, and than sawe thesame vnbidden folow, nexte vnto Peter, Peter asked the lorde what should become of that mā. For he now knewe already of his owne death, and he desyreth to knowe whether that he shoulde haue this man a companion to dye with hym.
For he thoughte that to be a gloriouse thing vnto hym, and a great token of the Lordes loue towardes hym, that he might dye after the exaumple of Iesus. But Iesus to correct this vnnecessarie care that Peter hadde of an other mannes death, sayed: If I will haue hym tary tyll I come, what is that to thee? He is myne, and after mine aduise wyll I ordeyne and determyne for hym that shalbe for the beste. Care and prepare thou for that whiche apperteyneth to thy selfe, that is to saye, that thou folowe me. And than vpon the occasion of this saying, there arose a bruite among the disciples that Iesus his welbeloued disciple shoulde dye no violent death, but should liue styll vntyll the Lord shall come agayne to iudge the quicke and the deade, (which they all thought than should be sone after.) Albeit the Lorde did not saye, he shall [Page] [...] [Page cxxiii] [...] [Page] not dye, but to make dull, abate, and repulse Peters curiositie, and ouermuche diligence, he denied it to perteyne vnto hym, though hys wyll and pleasure had been, that the man shoulde styll lyue vnto his laste cummyng.
And in dede this is thatsame disciple that witnesseth these thynges thus to bee dooen, and that wrote thesame, to the entente they maye more truely, and more farre abrode bee scattered and dispersed to the knowledge of all folke. And we haue knowen that his testimonie is true. For he wrote not other mennes hearynges, but at whiche hymselfe was presente. Nor he hath not made mencion of all the thinges whiche Iesus sayed and did. For if a manne shoulde goe about to tell them, euery thyng by it selfe, an vnmeasurable sorte of bokes shoulde bee made therof. But so muche is written as suffiseth to the obteyning of saluacion. Therfore the rest is, that beleuyng these, and stickyng to the steppes and wayes of Iesus, we labour diligently to get the rewarde of immortall lyfe.
FOr as much as nothyng doeth with lyke spede or with better effecte eyther open to the worlde or engraue in mennes heartes the knowelage of Goddes commaundementes, and the rules of true christian doctrine, then deuout and godly tractises for the expoundyng and declaryng of holy scrypture: howe happie and blyssed are we, and howe greatly bounde to thanke God, that in these our tymes there dayly cum foorth so many and the same so fruictfull and Godly weorkes in our owne toung, to the ghostely coumfort and edifiyng of all deuout chrystian readers in the true fayeth and relygyon. For where in tymes past the studyous wryters of bookes wer enforced with much highe suite and seruice to procure the fauoure and good wyll of prynces or other estates, to whome to dedicate such weorkes as thei wrote, to thentent that vnder the name and protection of such noble personages the sayd weorkes might be the better habled to the readers, and the better accepted of the people: nowe dooe Kynges, Quenes, prynces, and other piers (especyally here in Englande) of their owne mere mocions, and good zele, not only with their propense fauour, and with their benefycyall ayde, coumforte, and lyberalitee, helpe forewarde the good endeuour and sedulytee of studious wryters, myndyng by their godly monumentes to edifie the feithfull congregacion: but also are dylygent and peynefull, bothe to put to theyr owne handes to the endictyng and pennyng of many holsome traictises for that purpose, yea and ferther by their exaumple and prouocacion to set other in hande with wrytyng or translatyng, to the fructefull exercise of the learned, to the holsome enstruccion of Englyshe readers, and to the effectuall edifiyng of the simple ignoraunt multitude, if the same can bee content for their solle helthe to gyue eare and mynde thereto. And emong this sorte of publique benefactours, your excellent highnesse, Quene Kateryne, deserueth no lesse then next after our soueraygne lorde the kynges maiestee, whoe euen nowe already at the fyrst entreaunce of this his moste noble reigne, and within the yeres of tendre minoritee, doth with the aduice and consent of the moste prudent and the same his moste dere vncle Edwarde duke of Somersette, aswell of his moste royall persone in the tyme of his mynorytee gouernoure, as also of all hys Maiestees realmes, dominyons, and subiectes Protector, together with the assent and consent of the other his moste honourable, moste trusty, and moste feythfull Counsaillours, moste forewardly, moste earnestly, and with all possible diligence labour daye and nyght as well by moste holsō, lawes, as also by O [...]elyes of moste pure doctryne, and by true preachers to refourme abuses, to sowe abrode the woorde of God, and to plante true relygyon in all partes of his realmes and domynons, youre hyghnesse (I saye) [Page] next vnto these twoe, deserueth no lesse then to be estemed and called the chiefe patronesse: not onely for dyuers moste godly Psalmes and meditacions of your owne penning and settyng foorthe: but also for procuryng thys present weorke of Erasmus Paraphrases to be translated to the vse of the vnlearned multytude, whiche can go no ferther then the vnderstandyng or readyng of Englyshe. For in this Paraphrase of Erasmus is conteined in maner a whole librarie of deuout & catholyke expositours vpon the whole new testamente, in which new testament is conteyned the plenteous richesse & most precious treasoures of Christes ghospell, that is, of the glad newes of Goddes fauour and mercy towardes mankynd. Which fauour and mercy of God whosoeuer doth feithfully & syncerely enbrace, cannot but fauour and ferther the setting foorth of scripture in the vulgare language, that al folkes maye knowe it, and also of any other godly traictises whereby that same generall benefyte of God towardes mankynde, maye the more clerelye and certainly be perceiued. And to this effecte forasmuche as Desiderius Erasmus of Roterodam doeth especially directe aswell these his Paraphrases vpon the newe testament, as also all other his right christian wrytinges, and that with as much indifferencie as is possible to be: I cannot but iudge, that whoso are prompte and hasty condemners of Erasmus, or eagre aduersaries vnto his doctrine: do vnder the name and colour of Erasmus rather vtter their stomake & hatred againste Goddes woord and the grace of the ghospell, which Erasmus for his parte moste diligently and moste simply laboureth to bryng to lyght. His doctryne (wyll some vneguall iudges saye) is scarcely sincere. If there shall no more insynceritee of doctrine appere in the wrytynges of them that so wyll say, then the comon cō sent of the chrystian world doeth fynde and iudge in Erasmus: I doubte not but theyr weorkes shalbe of all good people approued, desyred, enbraced and folowed. Erasmus (wyl some such headie persones say) doth somewhere erre. It maye so be forasmuch as a man he is, and so estemeth hymself, and woulde his weorkes none other wyse to be reade or accepted then the wrytynges of other mortall men. But in case he should in some place saie now & then a worde to much or to litel, or putte a wurse word for a more apte terme, or if he should in some place stoumble or swarue (whiche poincte of humayne frayltee the best doctours that wrote sence the apostles tyme hathe not escaped, nor Erasmus so standeth in his owne wylfull opynion, but that beeyng found and tryed a faulte, he woulde haue been as readye to retracte it, as euer any other godly & catholike wryter hath ben:) yet were one lytle tryppe (after my poore iudgement) emong so many notable good workes for the enterpretacion of scrypture, and for the helpe of the symple, rather to bee borne withall, then so many good thinges to be either reiected or kept away from the hungry christian readers. it is, a colde charitee that can beare with nothing: and an eagre malice it is that for a trifle or a matier of nothing woulde haue the ignoraunt multitude to lacke so much good edifying as may be taken of Erasmus, aswel in all hys other ryght deuoute and catholyke woorkes, as also moste specyally in these his paraphrases, in which he laboureth so to enlarge the processe and tenour of the texte, as the sense therof may bothe euedentlye be gathered, & may well hange together. Erasmus therfore lyke as he hathe by a paraphrasticall discourse playnly sette foorth the ghospelles of the fower Euangelistes afore [...]so dooeth he now here expoune the seconde parte of Lukes ghospel, entitled ye Actes of the Apostles, whiche woorke Athanasius (at leste wy [...]e if it were [Page ii] Athanasius in dede, that wrote the litle traictise entitled of the bokes of bothe the olde and the newe testament. &c.) testifieth, that Luke wrote out of Peturs mouthe▪ & that Petur endicted vnto Luke what and how he should wryte thē, as Paule endicted to ye same Luke whan he wrote his ghospell. Whereof (as Erasmus in the preface to his paraphrase vpō Lukes ghospel recordeth) it is gathered and thought, that the sayde Actes wer wryten in Rome. But whersoeuer they were wryten, certes the worke was no lesse expediente & necessarie to be wrytten, ne the paraphrase vpon the same any thyng lesse requisite to bee translated into Englysh, then the reste of the newe testament: firste for that it is a plain historical narracion & a piece of the veray ghospel, in that it declareth aswell the ascencion of Christe from yearthe vp into heauen, as also hys sendyng [...]oune of the holy ghoste from his heauenly father together with the spryngyng vp of the prymatiue churche, & the fourme and ordre of preachyng that the Apostles than first begonne with: secondely because it was (as Erasmus hymselfe testifieth) the last parte that he did of all the whole paraphrases vpon the testament, and by reason thereof (as I iudge) the moste absolute piece of worke and best dooen of the reste, by reason of his long exercise afore in this kynde of writing: and thyrdely because this piece of the new testament is no lesse profytable for the publishyng and furtheraunce of the ghospel, then Luke dyd deuise and entende it, ne to the poore younglynges in Christes dyscipline any thyng lesse auaillable. For here may we learne the beginninges of Christes churche, by whome and by what manier persones the feythe of Christe fyrste sprong vp, howe it proceded and grewe, howe it was persecuted, and how by persecucyon it wexed stronger & stronger. For as the Paulme tree the more weight and burdē is layed vpon it, the more it ariseth and shootheth vpryght: so the ghospel the more persecucion that was inflycted vnto it, and the more rigour, wrong▪ reproche, cheynes, and aduersytee that was mynistred vnto it, the more it grewe, ye more it prospered, the better it wente forewarde, and the more it floryshed. In the Actes is to be reade by what meanes and dryftes of humayne polycy the enemyes of Christes bloude and ghospell wrastled to suppresse the glorye of his crosse, & howe the more that the wysedō of the world thought to euacuate the fruicte of Christes deathe and passion, the more dyd the humylytee of preachyng the Crosse, worke in the hartes of y• simple to contemne not onely the pleasures and flattery of the worlde, but also the persecucion & tyranny therof, so that dayly encreased in euery place where the ghospell was preached, thousandes vpō thousandes to augmente ye feithfull congregation. The Actes therefore were no lesse necessary to be translated then the rest of the paraphrases, which Actes I haue by occasiō of adding, digesting, and sorting the texte with the paraphrase throughly perused, and conferryng the same with the Latine I haue here and there dooen my good wyll and diligence to make the Englysh aunswerable to the Latyne booke, at lestwyse in sense: as by the same occasion I did also with Mathewe. In Iohn I haue in manier dooen nothing at all sauing only placed the texte, and diuided the paraphrase, because I knew the translatours thereof, with whose erquysite dooynges I myght not without the cryme of great arrogancie and presumpcion be busy to entremedle. Moste humbly therfore beseching your highnesse moste gracious Ladie, in good parte to take my good zele and diligence, and in case any thyng shall not suffyciently answere your mynde or desyre, [Page] the same to impute rather to the lacke of facultee and knowlage, then to any default of good wil in me: I shal here without any ferther circūstaunce of woordes, commend and leue this whole worke to the diligent readyng and folowyng of all the deuout Englyshe congregacyon: and wyth moste hertye prayer beseche almyghty God long yeres to preserue and cōtynewe the prosperous estate of your highnesse, to thende that by your good help and meanes the deuout people that are willing and foreward to learne and to liue Christianlye, maye receiue many lyke godly weorkes and fruictful traictises, to theyr continuall ghostly profite, coumfort, and edifying in the same our Lorde Iesus Christe, to whome with the father, and with the holy ghoste be al laude, honour, and glory, both in heauen and yearth for euer and euer. Amen.
The Actes of the Apostles.
The .i. Chapter.
NOwe haue I accomplished thone halfe of my promyse, deare frēde Theophilus, forasmuche as I cōprised in my former treatise, ye life of Iesus Christ, more groundly rehersyng the history, then other yt write therof, yt is to we [...]e euen frō the time that Iohn Baptist, which was the foremessagier of the Lorde, was conceaued, because ye in this same rehearsal, certaine prophecies were also disclosed, affirmīg by expressed wordes of promise, yt Messias should sone after come. This done, sum thinges haue I rehearsed more at large which of the other wryters were lefte vntouched, as of Christes conception, of hys byrthe, of his circumcision, and of the purificacyon of Marye, somwhat also I touched of his godly towardnes wherof he shewed a proufe & tokē being but xii. yeres olde. These thinges thought I for that cause worthy to be recited, ye by many tokens it myght bee euident, that this was he, whome the prophecies had notablye spoken of, and that euen the tender youthe of Iesus lacked not wytnesse of good menne, and of those whiche were inspired with the holy gost. And thoughe it be not to be doubted but ye Iesus whole trade of lyfe, was an excellent example of perfecte holynesse, yet those thynges omitted whiche were doone in the meane space, we passed ouer vntyll that tyme, that Iohn by his preachyng and baptisyng, began to shew hymselfe the foremessagier of Christ, forasmuche as oure lorde Iesus began from that tyme forwarde, chieflye to be occupied aboute the healthe of mannes soule, accordyngly as it was conteyned in the figures and darke sayinges of Moyses lawe, and in the foreshewinges of the prophetes. All whiche his busye endeuour, resteth in these two poyntes: in dedes, that is as muche to saye, as in workynge of myracles, sufferyng paines of the crosse, and in resurrection, wher [...]in he lefte none of al those thynges vndoen, that either by shadowes of the lawe wer signifyed, or spoken of before by the prophetes: and in wordes, by meane whereof he taught a newe kynde of philosophie, and a ioyfull, so that we might bothe learne of him, and take example to liue a godly lyfe. All these thynges haue I treated of in ordre, euen vnto that daye, that he was receiued into heauen from whence he came, after he had arisen from death to lyfe, and commaunded his .xii. Apostles, and other his disciples to the numbre of threscore & .x. whōe he had specially chosen, to thende that they, whan thei had receiued the holy ghost (whom he euen than breathyng in the very face of them endued them with, and afterward sente the same from heauen more aboundauntlye,) shoulde go throughe all the worlde, and preache this ghospell, not to the Iewes onely, but vnto all maner nacions [Page] of the world. And fyrst of all it was expedient, that they, by whom he had purposed to bryng all menne in belefe of his wonderful actes: shoulde be throughly confyrmed in fayth themselues. The chyefe poynt among the rest, was this, that all menne shoulde be fully perswaded, that Iesus was in veraye dede deade, and that he verayly arose from death to lyfe the thyrd daye, not with a phantasticall body, but with the veray same, beeing now immortall, whiche he before tyme had carryed on yearthe, subiecte to deathe, and whiche had been layed voyde of lyfe,To whome also he shewed hym selfe alyue after hys passon. in the graue.
For this cause thought he it not sufficient, once onely to shewe hym selfe to his disciples, after he had arisen from deathe to lyfe, but often tymes appered he to them, not lyke as ghostes are wonte to appere, but in sundrywyse declaryng by euident tokens to them, that he had taken vnto him his liuely bodye agayne: fowerty dayes taryed he with them on yearth, for the same, cause purposely, yet of all this tyme would not he be seene of any, but of his owne disciples. And not onely his pleasure was to be sene of them, hearde, and felte, but also familiarely he eate and dranke with them, which is the moste euident token that maye be of a lyuely body. And in the meane space, he often commoned with them of the kyngdome of god, puttyng them in mynd of those thynges, whiche he had done and taught before his deathe, that they myght finally perceyue, that euery thyng was cumme to passe, whiche he sayed shoulde cumme, warning them farder, what they from thence forthe shoulde eyther doe, or awayte for. For thoughe he had already geuen them authorytee to preache the ghospell,And commaunded them, that they shoulde not departe from Ierusalem. &c. yet forbade he them, they shoulde not hastely set vpon the exercyse of so weightie a matier, and that they shoulde not departe from Hierusalem, but that they assembled there, and together applying themselues eache with other to fasting, geuing laudes to God, and praying, should awayt for the cummīg of the holy ghoste, whome he before his death, had promysed that hys father should sende, to bee an other comfortour to them. I (sayed he) promysed with myne owne mouthe, and doubte not ye but my father will see the same vnfeignedly perfourmed, that I haue promysed you in his name. For his will and myne bee bothe one. Thentrepryse that ye shall take in hande, is of heuen, and of no yearthely mannes inuencyon: ye shall not teache carnall thynges, as the Phariseis haue doen hitherto, but ghostely thynges: and greate trouble shal ye haue for preachyng of my ghospell. Wherefore it is necessarye that ye bee strēgthed with power from heauē, that ye may be hable to susteyne so chargefull an entrepryse, that shall not be brought to passe by mannes policie, but by helpe of the holy ghoste.
For Iohn truly baptised with water.For those thynges that haue been hitherto done, are but as rules, instruccions & princyples for young begynners, in respecte of setting forward ye gospell. As that Iohn Baptyzed with water, but the holy ghoste gaue he not, for it passeth mannes power to geue hym, and nothing els preached he, but ye man should repent, and that the kyngdome of heauen was at hand.
Nowe muste ye haue stronger mayntenaunce to sette forthe the lyuelye doctryne of the ghospell, and to beare of the assaultes of the worlde, whiche shall stryue agaynste it. To bryng that about it is not sufficient that y [...] be voyde of synne, but ye haue nede of a newe spirite to the settyng forth of this newe kinde of lerning, a plenteous spirite, yt shal aboūdantly assist you, an heuenly spirite, & a spirit lyke fier: in whō ye shal be christened within fewe daies. [Page iiii] This is the baptisme, yt Iohn could not geue, but prophecied that I should geue it: For thus sayde he, in bearyng wytnesse of me: he shall christen you (sayed he) with the holy ghoste and fyer. In tymes past also god endewed hys Prophetes, and other holy men, with his spirite. And I haue brethed my holy spirite on you. It is euen the veray same spirite, but nowe shall he most plenteously be powred ouerall the whole worlde, and shall renewe all thynges. Agaynst his cummyng, make your selues ready with fastyng and prayer, but specially with full truste and confydence, that ye maye be fytte instrumentes for hym to spreade abrode his heauenly power.
After Iesus had spoken these wordes vnto his disciples, beyng assembled into one place,Whan they therefore were cū together, they asked of hī, sayinge: Lorde. &c. because he woulde haue no variaunce lefte emong theim, at hys departyng (for euen to that houre they had not yet put oute of theyr heades theyr phantasticall dreame, of the kyngdome of Israell, to be aduaunced and enlarged by hym) they enquyred of the Lorde, as he was euen readye streight wayes to departe, whether that as soone as he had sente downe the holy ghost, he woulde restore his people of Israell to theyr worldelye kyngdome agayne, and whether he woulde immediatlye appere before the face of the woorlde in his maiestie. For they had not yet conceyued what manner a thyng thys ghostely kyngdome shoulde bee. Peter woulde haue had hym establyshe a kyngdome whan he was on the hille. The reste also of thapostles, what tyme mencion was made of rysyng from deathe to lyfe, enquired of hys kyngdome, and nowe eftsones vpon that communicacion whiche they had hearde, of sending down the holy ghoste, they came to remembraunce of a temporall kyngdome. For they trusted that it shoulde cum to passe, that the Iewes shoulde bee rewlers ouer all the world. And in veray dede sure it was to cum, that Israell shoulde reigne, not that fleashly Israell, but he that truelye had deserued this name, that is to saye, he that in dede were strong in God. For Iacob deserued well to haue that name whan he wrastled with thaungell. As longe as the worldly manne trusted to his owne desertes, he was not hable to satisfye the Iustice of god. For all the world for sinne was reproued, and subdued vnto punishment. But after that manne began to mystruste his owne workes, and to sticke vnto the promyses of the gospell, he dyd as a man woulde saye, ouercum the iustice of god, and by force obtayned mercye. This kingdome beeyng decayed in euerye place, but speciallye emong the Iewes, Christe restored through hys gospell. The disciples not vnderstandyng thys, phansied with them selfes that sum good chaunce woulde cum, whiche shoulde delyuer them from all persecucion of the wycked. But as for that was not to be loked for before the ende of the worlde. Whiche tyme the lorde woulde not haue theim to knowe, because it was not expediente for them to knowe it. And therfore whan they curyouslye demaunded it, he put them to silence with this answer: Enquire not of those thynges, whyche are not expediente for you to knowe. [Page] Onely beleue stedfastly, & dooe that ye are commaunded. Ye shalbe but ministers in this matier. Leaue the procedynges herin, & the ende of the same, to my heauenly father.And he sayed vnto thē: It is not for you. &c. It is not therfore your parte to knowe, what yeare, what moneth, or what houre, that kingdome of Israel shal cum, which thinges ye folysh Calkers curiously seke for. As much as my fathers pleasure was, yt you should knowe I haue tolde you, but that time haue I not vttered vnto you, because my father reteineth to hymselfe the knowleage therof, to this ende, that ye be diligent in doing your duties. The kingdome of god shal cum finally, wheras both the good & the bad shalbee rewarded accordyng to their desertes, againste whose cummyng must ye bee alwayes ready. Albeit this spirituall kyngdome shall in the meane season also appeare, in setting forthe whereof, god shall vse your helpe, but as for rewardyng you therfore let him alone with that. Wherfore, settyng aparte your desyre to knowe those matters whiche ye oughte not to know, make redy youre selues to that that is at hand. To the whiche thyng, because ye of your own habilitie are not sufficient, the holy ghoste, accordyng to my promyse, shalbe powred on you from heauen, to augment your strength of mynde, and to bryng into youre remembraunce agayne whatsoeuer I haue heretofore taughte you, and farther to put in your myndes, whatsoeuer thing els it shal behoue you to know. And so shal ye, being taught by his instructiō, and strengthed wyth hys ayde, beare wytnesse of me, fyrste at Hierusalem accordyng to the saying of the prophete, out of Syon shall the lawe procede, and the word of the lord out of Hierusalem: and sone after, throughout all Iewry, nexte throughout Samaria, which is nygh adioyning to Iewry, and fynally through al cuntreys in the world, where euer any dwelling of man is. For I came indifferently for all mens sakes. I died for euery man, and eche man hath the gracious fauour of my gospel profered him. Hitherto the law hath reigned onely among the Iewes, but my father wyl haue his gospel to reigne, as farre abrode as the worlde is open or wyde.
These were the last wordes, that our lorde Iesus spake to all his disciples beyng gathered together into one place at Bethany: After which wordes whē he had blessed them, in syght of them al, caryed he was vp on hygh so long, vntil that a bryght cloude toke the bodie of him cleane out of syght. For thā was it full tyme for theym to truste no longer vnto his bodely presence, that they might were the more spiritual, and myght behold Iesus none otherwise than with the iyes of theyr fayth. And for this cause, when Iesus was taken vp on hygh,And while they looked stedfastiye vp towarde heauen, beholde, &c. the disciples stode with their iyes stedfastly fyxed towarde heauen. So hard a thing was it to pul them from him, whō they loued excedyngly, though beyng yet but weake. They loked also, whether that any miracle should be shewed them from aboue. Therfore sodenly two messagers frome heauen appered in mannes likenesse in white garmentes, the verye fourme caused them not to feare: the bryghtnesse of theyr garmentes, was conuenient for the messengers of hym, that than hastened to his glory. These two did with frendly wordes [Page v] asswage the disciples sorow, that they had conceyued by the departure of their lord, and called them backe againe from theyr gasing vp, which profited them nothyng vnto theyr vocacion, saying: ye men of Galile, why stande ye here loking vp towardes heauen? This same Iesus, whiche is nowe taken from you to heauen, is returned whence he came, as ye haue often heard of hym, that he came from his father, and that he woulde, leauyng you in the worlde, returne to his father againe. He is not taken vp into the ayre as Helyas was, but he is receyued into his fathers Palayce, and there shall sitte at hys right hande as partener of the kingdom of heauē. You sawe him going to heauen, with a visible body, and yet immortall. And likewise in tyme to cum shal he returne, that they which would not whiles he was here, knowledge him to bee theyr sauiour, shal than feele hym to bee a iudge. He shal not cum againe to you poorely, but from on high shal he shewe himselfe to the iyes of al men with greate glory. But a fewe of you sawe him goyng vp, but euery manne shall see him at his seconde comming. Albeit ye must not loke for him immediatly to returne. He himselfe shewed you that the gospel of god should fyrste be preached throughout the world. Nowe therfore endeuour youreselues rather to do that. For ye were not bidden tarye here, but to continue at Hierusalem, to the ende that after ye haue there receyued the holye ghoste, ye maye luckely take in hande this heauenly businesse.
The disciples than obeyed these wordes, & departyng from the mount, called Olyuete, whiche our lorde before his death was so delyted with, that veraye often he resorted vnto it, and vpon the whiche he last (also) stoode when he was ready to returne vnto heauen, repayred to Hierusalem. That hyl is from Hierusalem as farre as it were a lawful iourney on the Sabboth daye, that is to saye, almoste two myles. From this hill went he to suffer that shamefull death of the crosse, and frō thence lykewyse he went to glorye: within the sight of this hill is Hierusalem situate, and sittyng thereupon had he Prophecied with weping teres the distruccion of thesame Citie. In this cytie whiche was a murtherer of the prophetes, the lorde willed first the lyght of the gospell to sprede, partely for because it was so foresaid by prophetes, & partely that they should haue no pretexte ne cloke lefte them for their excuse whiche otherwise through theyr owne infidelitie woulde vtterly haue perished. Chapostles were more desirous to looke vpward to heauen, whither their lorde went before theim, but we for profite of our neyghbour must often come doune to thinges, which bee rather necessary then pleasaunt. When they came to Hierusalem, they went vp into a certaine parlour,They went vp into a parlour. where those discyples abode, that were emong the reste, moste famylyar with Christe: that is to saye, Simon Peter and Iohn, Iames and Andrewe, Philippe and Thomas, Bartholomewe and Mathewe, Iames the soonne of Alpheus, and Simon zelotes, whiche in Hebrewe was called Cananeus, and Iudas, by sirname called Thadeus, [Page] or Lebbeus, brother to Iames the yonger. Certayne women besydes tarryed in the same parloure, whiche of a deuoute loue folowed the Lorde in hys waie rydyng to Hierusalem, and had serued him with their goodes. Among those was also Marye the mother of Iesus with certayne other hys kyns [...]olkes, whome the Hebrues called his brethren. Marke me here a litle the beginning of the churche, which was than as young borne. They were delyted with the cytie Hierusalem, whiche signifieth with the Hebrues, the sight of peace. But suche that take this worlde for theyr cuntrey, dwell not in Hierusalem neither attayne they to the quietnesse of an heuenly lyfe. Neyther they that haue their myndes troubled with worldlye desyres, dwell in Hierusalem. The holy ghoste cutteth not into such hertes. They were also delited to be in a parloure, whiche is an high place of the house. For shoppes, or worke houses are wonte to occupye the lower partes of houses. But he that maketh himselfe readye to bee a dwellyng place for the holy goste must be vtterly voide of all vile cares. This is that holye congregacion, whiche oure Lorde Iesus chose among all others. This parlour was the first house wherin that godly churche dwelled. Nowe marke what was here done. They spent not the tyme in brablyng or in idle tales, but continued all together of one mynde in holye prayer. Christes church is not there, where is not agrement and concorde. Theyr prayers God accepteth not, whiche loue not brotherly. Neyther is he woorthye to be heard, ye prayeth not instantly. The holy congregation prayeth al one thyng. Where one prayeth for riches, an other wisheth the deathe of his enemye, an other for long lyfe, another for promocion, an other an other thinge, there is no praier mete for Christes congregacion. The reste also of the disciples, resorted to the parlour where thapostles wer. And whosoeuer wil be accoumpted Iesus disciple, must flocke to the companye of the churche. Nowe was there of people gathered together aboute the numbre of an hundred and twenty. So fewe of them there were that loued Christe with all their hartes.
Here began Peter, as it ful well besemed a faythfull shepeherd that earnestly wished for thincrease of Christes flocke, to be sumwhat careful that thapostles whome his master Iesus had chosen twelue in noumber, wer diminished. For by reason of ye death of Iudas Iscarioth, of twelue there remayned but eleuē. Marke me here, o Theophilus, the maner, that the churche than vsed in their consultacyon. A great multitude of disciples beeyng presente, Peter representing the person of a bishop, stode vp in the middes where the disciples wer sittyng: to thintent that sum decree with eache mannes consent, myght be stablished, that should seme conueniēt to make vp thapostolike ordre againe. His beginning was of holy scriptures. For thence must a sermō bee taken, yt is worthy to be spoken of a man of the church, neither was any thing here with them determined, before they all had made with one assent theyr prayers. His wordes were these: Brethren, ye ought not to attempt any new matter by mannes [Page vi] polycie or persuasion, but what was spoken of long sythens of the holy goste by the mouth of Dauid, as touching putting in of some man to supplye the roume of Iudas, muste nedes bee fulfylled. For this was Dauids prophecye in his Psalmes, howe it shoulde come to passe, that Iudas in swaruynge from his lorde, should make roume for a nother to succede him. For our lorde Iesus among all other had chosen specially twelue, whome he woulde haue to beare witnes of all that he did and taughte. Ye see them all here presente except Iudas Iscarioth. And him also had the lorde chosen into the numbre of the twelue, and woulde that he shoulde be partaker of the Apostles office. But he had rather chose to caste of his Lordes company and oures, and to bee a guide vnto sinfull souldiers, whiche tooke Iesus, than to folowe hys capitayne Iesus, or to bee felowe with thapostles. But of his wicked purpose came an euill ende. For couetousenes so blynded hym, that he solde and betrayed his lorde, whiche was giltlesse, for thirtie plates of siluer. Afterwardes repenting his faulte,And whan he was hanged, he burst a sunder. &c. broughte he in againe thungodly money, and cast it before the priestes feete, of whome he had been hyred. And hauing more in minde his mischeuous dede, than the mercye of Iesus, he wroughte hys owne deathe. For he hanged himselfe: and as he hong, hys bealye brake, and all his bowelles fell out. But as for that vnlucky money, whiche he had cast at the priestes feete, was by counsell of them contributed to byinge of a fielde, wherein straungers mighte be buryed, because they thought it vnmete, to laye vp the price of an innocentes bloude in their treasurye house. This detestable scrupulositie of the priestes and Phariseis, caused that bothe Iudas wicked acte, and their owne vngodlynesse, was the better knowen with all that were dwellynge at Ierusalem. Insomuche as that fielde was called among the Iewes Acheldama, whiche is asmuche to saye, as a field of bloude. So that nowe we see it fulfylled in Iudas, whiche the holy ghost in the .lxviii. psalme had prophecyed before should cum vnto the Iewes, that with mortall enuye pursued Christe, and woulde not repent being entyced by so manye benefites, whiche shalbe accomplished in the other also, whan the time cummeth. For this is the prophecie: let theyr dwelling place be solytarye, and no manne remayne to dwell in it. Unhappy Iudas hath lost his roume. In tyme to cum also the temple shall bee destroyed the priestehod, the Scribes and Phariseis authoritie, with the citye Hierusalem shall perishe. The cruell Iewes shall be thruste out, and in their places shall true Iewes enter, whiche beeyng circumcysed in mynde, not in bodye, shall knowledge Messias whom they crucified. This also was shewed before by many foreprophecies, and we our selues haue hearde of our Lorde Iesus when he prophecied with wepyng teares, that these thynges shoulde betide the citie Ierusalem.
Wherfore nowe it remayneth for our partes to see,And no man dwellyng therin. &c. that some manne bee chosen into Iudas towme. For this is meaned by the prophecie of the hundred and eight psalme: let an other take his bisshopryke. For oure office is nothing els, but that in takyng cure of the lordes flocke, we prouide thē foode [Page] out of the doctrine of the ghospell. He lefte his place, and yet ought not the flocke to bee defeated of theyr shepeherdes, nor that noumbre of them to bee diminished, whiche our lorde did first ordeyne, geuing them a speciall name, that they shoulde bee called Apostles. For his pleasure was to haue them alwayes for witnesses of his woordes and dedes, whome he had for the same purpose continually with him in householde and companye: wherefore one must we chose into Iudas towne, of those that hath been conuersaunte with vs all that while, that our lorde Iesus beyng busied about the health of mans soule, willed vs to be in companye with hym, & styll to goe with hym, whither euer he went (that is to saie, frō the baptisme of Iohn, after which he straightwayes came, vnto that daye that he went vp to heauen,) to thintent he maye be a sufficiēt witnesse with vs of all thinges that our lord taught & wrought, but especially of his resurreccion: for he appeared not often vnto all his disciples, but to those onely, whome he had specially chosen.
The multitude approuing these saiynges, appoynted two chosen out of the numbre of .lxx. disciples. Ioseph, otherwise named Barsabas, (whiche also for his vpright liuyng was called Iust) and Matthias, yt of these two whiche wer of lyke godlines, he whom the cumpanie liked better of the twain should take vpon him thoffice of an apostle.And whan they praied they sayed. &c. But they mystrusting their owne iudgementes, prayed to god with one voyce, saying: Men that iudge of thynges that they see and heare, may be deceiued, and fayle in their iudgemente, but thou lord, which onely lokest on the heart, wherby man is in dede either good or bad, vouchesafe thou to shewe vs thy seruauntes by sum token, whether of these two persons thou hast chosen to make vp ye numbre of .xii. apostles, and to cum to ye exercisyng of such an office, whence Iudas fell, to go to that place wherunto it was not vnknowē to the, who seest al thinges, that he shoulde go. For neyther was it long of the that he forsoke thy companye, whiche dyddest what might be done, to call hym to repentaunce, neyther were thou deceyued in iudgement when thou diddest admitte hym, that shoulde sone after shrinke from the, but thy heauenly wysdome sawe that it was expedient so for vs, that through his treason, thy sonne should be sacrificed for vs, and that we should take example by such a traitoure, what daūger it wer for vs negligently and recheles to execute thoffice, whiche we take in hande. After this prayer they caste their lottes accordyng to the custome of the Hebrues.And they gaue foorth theyr lottes For so was Ionas by lot caste into the sea, so Ionathas was perceyued to haue tasted of the hony, so lykewise the priestes did execute their holy misteryes by lottes.
For the holy ghost was not yet cum downe, and thapostles smelled styll of certain Iewish maners. Albeit there was no daunger in drawing lottes, for whiche soeuer of them were chosen, was a good man, and mete for the office. And yet was not the whole mater commited to lottes. For two of the moste approued persones were firste chosen by voyces. And because they were in [Page vii] doubte whether of those two they myght take, lots decided the doubtefulnesse whiche coulde not bee rashely done, forasmuche as it was ruled by prayer.
Than this lot, whiche was nothing els but an opening of the wyll of god, chose Matthias, whereas Ioseph, besides the commendacion he had as appered by his name, was also kin vnto Iesus. And yet Matthias was preferred, because it shoulde be a lesson to vs, that in chosing of bishops, to whose credite the dispensacion of the gospel must be committed, we must so vtterly forbeare to leaue vnto mannes affection, that if there bee equalles, him we must prefer [...]home no carnall propertie doeth set foorthe, leste that, whiche is doone for fauour, bee an ill presidente to sum other. There lyeth also in their names a certayne priuy misterye hydden. Matthias, whiche in Hebrue betokeneth the gift of god, was preferred before Iust, whiche name the Phariseis did chalēge for their good woorkes. And yet none more vnmete than they to preache the ghospell. But he that recogniseth the free gift of god, through fayth of the gospell, and preacheth the same, he is worthy to succede in place of thapostles. Neyther dyd Iuste disdayne that his felow was preferred, neyther dyd Matthias, stande anye thing the more in his owne conceyte, for that he was ioyned to the eleuen apostles, for to make vp that same holy noumbre, nor for that he being a verye speciall good man, should succede in ye roume of the naughtiest felowe, that euer was.
The .ii. Chapter.
WHan nyne and fowertie dayes after Christes resurreccion, were in this wyse ouerpassed,Whan the fiftie daies wer cum to an ende. that daie longe loked for of Penthecoste, that is to saye. Fyftyeth, was come: whiche the Iewes also kepte holye with myrthe and great solempnitie, aswel for a remembraunce of the yere of Iubile, whiche came aboute euerye fiftieth yere, in course agayne, as also because the lawe was deliuered in writing vpon the Mounte Sinay, the fiftieth daye after the kyllyng of the Paschall lambe: throughe whose bloude they departed safely out of Egipte. Upon an high mountayne was the olde lawe geuen, beeyng engrauen in tables of stone. But the newe lawe the holye ghoste intituled in faythfull beleuyng hertes, and in a high parlour it was disclosed. In thone and eke in the other, was highnesse of place: on the one syde, and like on the other, was fyer. But there is nought els for vs to considre, but an hyghe mountayne, whiche the people beyng veray carnall and worldlye, and therefore vnapte to conceyue spirituall thinges, were forbidden, yea, so muche as to touche. Here vpon this mounte an house there is, whereby maye we marke concorde and vnitee to bee in the churche. There the mount was called Sinay, a place conuenient for the setting forth of suche a lawe, as shoulde for the [Page] great nombre of sondry preceptes that it conteyned, kepe vnder a stubburne and rebellyous people. For of precepte or commaundemente, was that hyll called Sinai. This mounte here is named Syon, whiche worde with the Hebrewes, betokeneth an high hill, from the toppe wherof, al thinges on yearth beneath are despised, from whence heauenly thynges are seene far of, through faith, as though thei were nigh at hand. On that moūte what is els seene but terrible fier, smoke, flames, lightening and thundring: on this mounte a spirite there is of greate vehemencie, cherefull to man, & nothing dredful, and fier not to burne the bodye but to lightē the soule and richely to endowe the plaine tounged man with heauenly eloquence. There the people beyng at square among themselues, murmured against theyr captayne, here be they quiete in one secrete chaūbre, making their praier with one assente, for an heauēly gifte, whiche they wayted for. This daye was chosen, lyke as the place was also, for a matter of heauenly comfort, wherunto they had been woont often to repayre, for nine dayes space before. But whā the fyftyeth daye was once come, than came they altogether with ful consent, into the selfe same parlour, ready to receyue the heauenly spirite. Where the minde is occupyed with vile and filthy cogitacions, there is no conuenient place for the holye ghoste, but in ye parloure, where the company was so godly occupyed, it behoued hym to bee. And where the mynde is troublous with discord, hatred, & contencion, there is no mansion place for the holy ghost. Whan they were come altogether into one place, and that on high, they continued in one fayth, prayer, and expectacion. And beholde, sodaynely came the gift of god on high from aboue. For sodaynly from heauen came a sounde, as it were of a great puffe of winde that carryed it, & replenished ye whole parlour, where they satte quiet and without trouble. It was not the northerne winde, whiche blustereth coolde out of the cloudes: nor ye Sowtherne winde, that bringeth warmthe with hym oute of the marryshe and fenny places, pestylent to all lyuyng bodyes. But it was a blast of heauen, procedyng thence, whither Christ hymselfe wente, breathyng lyfe euerlastyng into the soule of man, geuing strēgthe withall to the weake, and cherefull courage vnto the litleones.And there appared vnto thē clouē toūges. &c. This sounde afrayde no manne, but stiered vp all their mindes to looke for that holy spirite, which was promysed thē. One token of his cummyng to them, serued the eare, another was for the eye. For these are the twoo principall senses in man. Tongues they sawe lyke as they had been all of fyer, dealyng themselues to euerychone of the disciples, parte to one, and parte to another, and restyng a whyle vpon euerye mannes heade, to the intent that we shoulde playnly vnderstande, howe that gift shall endure for euer. One spirite enspired all their myndes, one fyre kyndled eche mannes herte and toung. And incontinent vpon this visible token there folowed in them the efficacie of that heauenly gifte. For as many as there were presēt, like as if they had bene transfourmed sodaynly into heauenly persons, and being replenished with the holy ghoste,And they wet filled all with the holy gost. &c began to speake diuerse lāguages which thei had neuer learned of mannes communication, but such as the spirite from heauen had enprinted in their hertes. There is no membre in manne more pestilent than is an euel toūge: none more profitable thā is ye good. But it was nedefull for suche that shoulde sowe in sundry wise, the doctrine of heauen among people of all languages, to haue their toungues endowed with heauenly knowelage, and more ouer flamyng with that burning charitie, [Page viii] which is mete for the gospel. This was thā the chiefest tokē of Christes faith euangelicall, whiche token the lorde promised them, saying: they shall speake with new tounges. Thei that accuse men vniustly, that slaunder their neyghboure, such as forsweare themselues, & those that speake rybauldrye, a toung thei haue inflamed, not with fyer celestial, but with the fyre of helle infernall. Al such as contende in disputacion for vile thinges of this world, haue not yet receiued this toung celestial. The apostles before this time reasoned of loaues of bread, which thei had left behynd, they reasoned how the temporal kingdom of Israel should be aduaunced, who should sit on ye vpper hand, & who should haue of al other, the soueraygntie. Such was the toung as man had, vnmete than to publyshe the gospel. But all that now they thynke on, and whatsoeuer they speake of, al is spiritual, all is celestiall, and burning, al like fier. Put away the toung, laye asyde the spirite, and no woord is spoken. But a spirit celestial, vttereth a voyce celestial, a burning toungue in loue like fier, rauisheth the hertes of the hearers, and inflameth their mindes. The proude pharisees toungue is styffe, the Philosopher be he neuer so well learned, the Rethorician in his toungue neuer so well spoken, no manne he moueth therby vnto trewe gladnesse. For this gifte cummeth onely from heauen. As for the disciples wer nought els but instrumentes, whereby the holy ghoste vttered hys mynde. This gifte cannot one gyue an other, neyther any delae it to hymselfe, but god dealeth to eche man as he shal thinke good. He that hath more geuen him, hath no cause why he should dispise an other that is not so rewarded, but hath cause why he should endeuoure himselfe the more readily to profit many therwith. The spirite is a thing of great vehemencie, the fyer a veray liuely thing in operacion, and neuer at rest. The Apostles nowe do slepe no more so soundely as they did before the death of their lorde, they hide themselues no more as they did soone after his resurrection, but nowe cum they abrode, they preache here, and there, and openly to all men healthe euerlasting, frely geuen them through faith in Iesus, who was a litle before crucyfyed.
And the trueth to say, that same Citie Ierusalem was at that tyme, as it were a stage, where people do assemble to behold playes, fitte for the firste begynnyng of this enterlude, partely for the famous renoume of the citye, and partely for honour of the Paschall feast whiche was paste,Whan thys was noysed about, the multitude came together. and finally, for the deuocion that the people had to the solemne feast of Penthecoste, manye one wer than abiding at Ierusalem, not all onelye such as came out of all the parties of Siria, but out of all other cuntreyes also, whither soeuer the violent rage of warres had dryeuē them, or any chaunce els had brought them. Amōg whome many wer deuoute and well disposed people. Whan this so strange a matter was than comenly knowen ouer all the citie, a confuse multitude of [Page] [...] [Page viii] [...] [Page] people came together, and beyng in a great perplexitie, demaūded what these newes should meane: that where as thei wer gathered out of many cuntreys, and wer of soundry languages, yet for all that euery man so vnderstood them speaking, euen as though thei had spoken to them al, not in one tounge alone but to euerichon seuerally in his own cuntrey language. Yea ye Hebrew tonge is not without his diuersite, accordingly as cuntreyes are diuided, whether it came of diuerse nacions whiche bordre one vpon an other, or els of sum other chaunce. For the woman of Samaria, knewe that Iesus was a Iewe by the propertie of his toung, and Peters pronounciacion declared hym to be one of Galilee. And ye Greke toung likewise is parted into fyue sondry kindes. And other nacions also differeth no lesse in their languages. More than that, many Iewes vnderstoode none other, than that cuntrey language, wher they themselues were borne. All sortes therfore of people, did greatly wondre therat, & reasoned, how suche a thing might cum to passe, that neuer the lyke had been hearde nor reade of. Thus thei said: beholde, a straunge thing. Are not al these that speake,They wordred at, and maruailed. men of Galile? howe than cummeth this aboute, that we, beeyng so many men of diuerse languages, as ofte as we heare any of them speake, do vnderstand hym as perfectly, as if eche of vs hearde his owne cuntrey language, where he was borne, sens that this multitude of vs is gathered of so diuerse and sondrye regions, there be of vs here Parthians, Medes, Elamites, and suche also as doeth inhabite all abrode the coastes of Iewry, and besydes that Capadocia, Pontus and that cuntrey whiche peculiarly is called Asia, Phrigia, Pamphilia, Egipte, and those parties of Libia, whiche reache to Ciren. Yea and sum be here whose dwellyng is at Rome, some of them Iewes borne, and some Proselites, that is to say, suche as hath of their owne desyre professed the Iewishe religion. Moreouer Cretes and Arabians. All we that here be gathered, of so many nacions, of so sondry languages, dooe heare and playnely vnderstāde them speakyng, nothing of comen vsage, or els thinges to the worldly man perteynyng, but of high matters of weygh [...]y importaunce, yea thinges conuenient & mete for god. After this maner reasoned as many as feared god, & wer abated in their courage at the strangenesse of the thing, & said: what meaneth this wondre? They found no fault with that thing whiche their reason could not attayne vnto, as y• Phariseis were wont to do, but they searched for diligently & desired to learne y• whiche they perceyued not. On the other parte suche as wer hedling, & nothing vpright in iudgement, did say in scorne: the mē be drunke with new wine: these persons a man may call, those phariseis disciples, which reported of Iesus: ye deuil is within him. And to saye alwayes ye very trueth, great dronkenes is not muche vnlike to fury,They were all amased, & wo [...]dred. &c. for it chaunceth peraduenture, that some in a fury shall speake diuerse wordes of sondyry languages which they neuer learned. But no fury wil this vndertake, that al mē shal vnderstād that that yu doest speake. But truly these wordes spake they for a mocke. Albeit a man maye sometime tell the truth although he spake in a skoffyng wise. For a suerty full wer they of ye new wine, which ye lorde would not haue in any wyse put into olde bottels. For the olde wine of Moyses lawe had lost his strength & vertue, when Christe was firste insured by mariage to his churche, and the colde & vnsauery sence of the lawe was turned by Christe into newe wyne. Whatsoeuer is carnall▪ is vnsauerye & faynte in vertue: all that spiritual is, whatsoeuer it be, is lyuely, strengthfull [Page ix] and sauery. Uery largely dyd they drynke of that celesticall cup, whereof Dauid the wryter of psalmes speaketh: howe excellent is my cup whiche maketh the drounke. And yf it were lawfull to compare thynges together, whiche are throughout all their kynde moste vnlyke: thys vulgare and common drounkennesse doth engendre in mā [...]ower thynges chiefely: it vttereth the secretes of the herte: it causeth man to forget all his aduersitie that is past, and maketh the minde to reioyce in continuall hope of prosperitie to come: it enboldeth man to set nought, yea, by his owne life. Last of all it maketh men, whiche are of a rude & barbarous tongue, to bee well spoken men. Nowe marke my sayinges, whither that newe swete wyne, whiche proceded of Goddes owne spirite▪ engendre not suche a lyke thyng in thapostles, for what they had hyd for feare & durst not speake, what they before had learned secretely, and woulde not be acknowen, that doe they nowe publishe, & accordyng to the lordes prophecie, the same they preache vpon house toppes. Their olde Iewish fashions they haue clene forgotten, and lyke as infantes newly borne, no more do they nowe remembre their life before past, neither haue thei in mynde the troublous affliccions, for feare whereof they had forsaken theyr maister. And althoughe they were bare without all worldlye helpe and succoure, yet they feared neyther gouernoures, ne prynces, presidentes ne kynges, neyther counselles, nor imprisonmentes, no soondry tormentes, no manier kynde of deathe, enduryng lustie alwaye, beyng of courage, and cherefull throughe the promyses of Christes ghospell. Fynally, they whiche were before but poore fyshers and men vnlerned, forthwith practised theyr celestiall eloquence, in rebukyng the proude Phariseis, confutyng the subtill and craftie Philosophers, and in puttyng theloquent oratours to vttre scilence. Nothyng there is of more perill or difficultie, than to speake before a greate coumpanye, whyche as it is lyke a monstreous beaste of soundrye headdes, so it is moste of all tymes monstreous, whan the multitude is collected of soondry languages, and soondry nacions.
Now marke me here Symon Peter, who sodaynly of a fysher was made an Orator. The multitude stirred vp a clamorous rumour: And as they dyd than, the same lyke shall other dooe hereafter vnto the worldes ende. Than was it the parte of a good shepeherd, to step abrode valiauntlye amongest them, not for that intent he shoulde by force appeare or make theym styll, which murmured agaynst gods glory, or els to rendre one check for an other, but that he myght constauntly rather than fyercely,But Peter stepped forth. put away by testimonies of holy scripture, all false and craftye accusacion, and stoutely defende the glorye of Christe. Than Peter, who had before rysenne vp in the parlour, to see the noumbre of thapostles fulfylled, nowe eftesoones stoode vp to the [Page] multitude of people, of soondry nacions, mengled together, partely to enstruct theim that had sayde: What meaneth this? and partely to stoppe theyr monthes, that had sayed: these men be drounke wyth newe wyne. Albeit it is not of necessitie requisite, that a bishop should preache to the people alwayes standyng, forasmuche as Christe hymselfe sittyng, taughte the people: Yet he that taketh in hand an apostles offyce, ought to stande vpright in mynde. And here consydre in ye meane while Peters dignitie. He was the fyrste man readye where occasion required, to set foorth the ghospell. Than had he put vp hys materiall sweorde, wherewithall Christe hymselfe was not pleased, and pulled out a spirituall sweord. Suche one ought he to bee, that is the chiefe byshop among the people. Peter stode vp, but not all alone, he had eleuen apostles standyng besydes with hym, leste he shoulde seme to vsurpe to hymselfe some violente gouernaunce. One vttered the tale, but one for all thother, lyke as he alone before openly confessed in the name of all the reste, Iesus Christ to be the sonne of the liuyng God. But wherupon dyd this shepeherd, a pore creature, vnlearned, so boldely vaunt hymselfe, as once to loke vpon so great an assembly of people? Excellent oratoures, when they shall come afore an assembly of people, or in presence of prynces, to pronounce an exact oracion, whiche they haue canned on their fyngers endes, doe chaunge oftentymes their colour, cannot vtter their wordes, & in mynde they are not a lytle abashed. But this vndoubtedly was that heauenly drounkennesse, thys was that sobrefulnesse of swete wyne. He stode in presence before a greate multitude, he tooke vnto hym eleuen apostles, not as a garison of men for hys defence, but as felowes wyth hym of one company: he set hys iyes stedfastly vpon the people,With the eleuen. as one vnknowen to them, whome he knewe not, he lyft vp hys voice on hyghe, and takyng none aduysemente with hymselfe what he woulde saye, he spake to them, practisyng euen than the selfe same thyng, whiche the lorde before had taught him. He spake not for his owne lucre and aduaūtage, but as a good shepeherde, defended hys flocke, neyther handled he hys matters with sharpe wordes of mans inuencion, but vsed for his defence, onelye holy scripture. Nowe was this multitude desyrous to knowe what Peter woulde say. And let vs lykewyse for oure partes geue hede, forasmuche as these hys wordes wer spoken to all men. At the beginning, whan he had once wyth the mouyng of hys hande, asswaged the murmur & the noyse of the company, he began with such a preface, as shoulde, without any retorical colour of flattery, make them attent. Ye that are my brethren (sayeth he) of Iewry, who ought to knowe both the lawe, and eke the prophetes, and of all other mooste specially, whiche dwell in this noble citie of Ierusalem, where the fountayne is of religion,With youre eares beare ye my wordes. and knowleage of the lawe, somewhat peraduenture here is for you to wondre at, but nothyng that any man can iustely fynd faute withall. Wherefore, all ye that here bee presente geue good eare a whyle to my wordes, and learne of me how the thyng standeth. For it is touchyng all your profittes so to dooe. These men of Galile, whom here ye see stand by me, are not, (as some of you suppose,) drounken wyth newe wyne, seeyng it is yet but three of the clocke,For these men are not as ye suppose. &c. and no man is woonte to be drounke in the mornyng before the sonne rysyng. But nowe ye see that in these men is fulfylled, whyche thyng to come, god did long afore thys tyme promyse by hys prophet Iohel. Herken vnto the prophecy, and trus [...]e ye to that that is promised you therein. [Page x] Doe not ye fynde faute with the thing, because ye haue seldome sene the lyke, but rather enbrace that mercifulnes, whiche god dooeth profte vnto you. For Iohel, being inspired with the holy gost, foreseing that god, who had giuen to Moyses, and some others his prophetes at soondry times his owne blessed spirite for your saluacion, would at the last, after he had sent his owne onely begotten sonne, powre out most plenteously the same spirite, not vpon one or .ii. lyke as ye haue seene for these many ages past but a fewe prophetes: but vpon all nacions through the worlde, whosoeuer woulde with sincere fayth receyue this chereful and gladsome message, whiche we at his commaundement doe nowe bring vnto all you, hath left that heauenly prophecy in wryting after this manier. It shall come to passe, saieth the lorde, in the latter dayes of the world, I will powre out of my spirite boūtifully vpon all men, and sodaynely shall your sonnes prophecy, and your daughters, and your yong men shall see visions, and your olde men shall dreame dreames, and vpon my seruauntes, and vpon my hande maydes will I powre out of my spirite in those dayes, and they shall prophecye. And I will shewe woonders in heauen aboue, and tokens on the yearth beneth, bloud and fyer, and the vapour of smoke. The Sunne shalbe turned into darkenes, and the mone into bloud, before that the great and notable day of the lorde come. And whosoeuer shall cal vpon the name of the lorde shall bee saued. These thinges hath the prophet Iohell tolde you in his prophecye, many liues a goe. And nowe ye see that, that he prophecied of, as touchyng the plentifull shedyng of the spirite, in effect declared before your iyes. And it is not to be doubted, but that god will as faithfully perfourme the same, that thaforesayde Iohell hath prophecied of the plages that shall chaunce. But there is no cause why ye shoulde dispayre, the prophet teacheth you a sure way to your saluacion, seeyng that he sheweth to you the perill and daungier thereof. Call ye vpon the name of the lorde, and ye shall be saued.
But as touching the maner howe ye muste call vpon the name of the lord, lysten ye that are the chyldren of Israell nowe vnto me, and to the reste of my tale geue good hede. Many of you knewe Iesus of Nazareth, whyche persone beeyng long a goe promised, by the sayinges of all the prophetes, god hath nowe sette abrode before all you to beholde, and hath commended hym to you in sondry and great myracles, and wonders whiche he hath doen and wroughte by hym beefore all your iyes. For verayly god was in him. I speake of a thing not vnknowen to you, for the fame of his miracles is not alonely blased wide abrode thorough out all Iewry, but is come vnto other [Page] cities also, bordering nyghe vpon the same. For why? He himselfe wente on wayfaryng from place to place, ouer all this region, healyng euery where the sicke with hys woorde, restoryng the lame and impotent to their strength agayne, geuing syghte to the blynde, clensyng the leprye, casting out deiuils: a great sorte of you hathe seen the thynges that I reherse. None of all these miracles was doen, but God before purposed the same. And it was the wyll of god thus to saue the worlde. After that ye had taken this man, not by chaunce or at aduenture, but as one delyuered by the determinate wyll or counsell of God and hys foreknowledge, for the saluacyon of hys people of Israell, ye crucyfyed hym by the handes of the vnrighteous souldiers, and slewe hym. For the souldiers were nought els in doyng that haynous fact, sauynge onely your ministers. But he slayeth the manne that procureth hys death. The matter is to playne for to be denyed. This manne whome ye haue slayne, as God woulde haue it, who had deliuered hym for to bee slayne, the veray selfe same god, accordyng to the soothe saying of hys Prophetes, hathe called vp the thyrd day to lyfe agayne,Whome God hath reysed vp, and loosed the sorowes of death. that all, whiche truely shall beleue the ghospell, shoulde hope for the same thyng to bee doen hereafter in themselues, whyche was by the power of God, once dooen in hym. For he in obeyinge hys fathers will, suffered the spitefull reproche of the crosse pacientlye, puttyng hys whole affiaunce & trust of saluation not in mans ayde and defence, but in the mercyfulnes of God: and therfore was he delyuered by him of all deadly sorowes and paynes infernall, whiche truely he myghte, by reason that he was man, haue tasted or felt. But as he was cleane without synne: so he coulde be kepte in no wyse in their bondage. For death and hell hath no perpetuall authoritie and power, but vpon theym that are subiecte vnto synne. Wherefore, lyke as death was of might to swallow hym, so was it not able to holde hym, beyng once deuowred, but caste hym vp, as it was thereto constreyned, the thyrd day, euen as dyd the whale reuomet the prophete Ionas. Than was it the wyll of God that this innocent should suffre all these iniuries, to thintent that he woulde delyuer vs all by hym, both of synne, & deathes tyranny, yf that we, accordyng to Iesus example of Nazareth put our whole trust & affyaūce in God. What I haue tolde you nowe, my brethren of Israell, ye oughte not to thynke it incredible, sens that Dauid beeyng enspyred wyth the celestyall spirite of prophecie,For Dauyd speaketh of him. Afore hande I saw god all wayes beefore me. tolde you longe heretofore, that it shoulde euen thus come to passe. For in his fiftenth psalme he speaketh of Iesus of Nazareth, whome we preache to you in this manier. Aforehande haue I set the Lorde alwayes before me, for he is on my ryght hande, that I shoulde not bee moued. Therfore dyd my herte reioyce, and my tongue was glad, moreouer also my fleshe shall reste in hope beecause thou shalte not leaue my soule in hell, neyther shalte thou suffer thy holye to see corruption. Thou haste shewed me the wayes of lyfe, thou shalte make me full of ioye wyth thy countenaunce. Ye see howe euidently hath that kynge and prophete Dauid described, and as it were in a lyuely picture, sette beefore youre iyes, that, whiche ye knowe well ynough, is dooen and paste in Iesus of Nazareth. He had made God alone hys fortresse of defence, and trustyng to hys onely helpe, suffered he wyllingly and gladlye all those peynes, whyche he, as you dooe knowe, hath suffered. And in sufferyng bodyly peynes, he reioyced inwardely. Hys toung for ioy neuer ceased to speake, neuer kept in silence the wyll of God. He was contented [Page xi] for to bee buried, although he nothing mistrusted but that his father woulde call him vp to lyfe agayne the third day, and woulde not suffer hym, who had put his whole trust in god, beeyng in no poynt giltie, to purrefye in his graue. For whosoeuer trusteth to be saued by his owne woorkes, or putteth his trust in worldely succoure, he shalbe founde far vnmete to suffre the paynful dolours of death paciently, neither shal he be hable whan he is once entangled, to looce hymselfe out of deathes snare. But he that continually fixeth the inwarde iye of his soule to godward, whiche to al people is mercyful, he knoweth alredy the wayes of lyfe: and although god semeth to turne away his countenaunce from him for a time, yet shall he againe, or it be long, disclose to hym the beames of his mercy, and requite him for his tormentes, whiche endureth but for a time, with ioyes eternall, and for death, yelde euerlastyng lyfe, for yearthely reproche the glory of heauen. Wherefore than, we also are taught by him, and his example, the way to lyfe euerlastyng.
Some peraduenture shall suppose that this prophecy doth perteine to Dauid himselfe, and not to Iesus: I am not ignoraunt howe highlye ye esteme Dauid the Patriarke, and that not without a cause are ye in suche an opinion of him. For he was blessed and derely beloued with god, but frankelye to speake the trueth to you, welbeloued brethren, we muste not set so muche by Dauid the Patriarke, as to ascribe to him that as his owne, which is due vnto Messias.For he is both dead & buried. &c. The thing trewly it selfe declareth, that this prophecy agreeth neyther with Dauid ne with any other Patriarke or prophete. For Dauid, as eche one of you knowe full well, is dead and buryed, and neuer came afterwarde to lyfe agayne, seeyng that his sepulchre is with vs vnto thys present day, conteynyng noughte in yt els but dead drye bones, wythout any lyfe at all in theym. Wherefore Dauid, who knewe that he hymselfe shoulde bee as other were, buryed, and as touching his bodye shoulde rotte in his graue, disclosed not this prophecye of hymselfe. But where as he was enspyred with the spyryte of prophecye, and knewe ryghte well that that shoulde come to passe, whiche god had assured to hym vpon an othe, that is to say,Therfore seyng he was a prophete. that Christ, as touching his humanitie, shoulde be borne of his progeny, and after the spirituall vnderstanding, shoulde sit vpon his throne to reigne for euer, prophecied as one that knew perfectly what should happen, of these thinges which ye se now perfourmed in Iesus of Nazareth, who doubtlesse was borne as touching his humanitie, of Dauids kinred & family. Ferthermore, sins that it is euidently knowen that Iesus in his lyfe tyme dyd affect no worldly kingdome, and neuer sate vpon Dauids regal seate, but was most spitefully dealed with al,He knowīg this before, spake of the resurrecciō of Christ. it appereth plainly that there was some other kingdome promised which as the prophetes say, hath none end. He could not sit vpon Dauids seate if that he being once slayne, had neuer arisen to lyfe againe. He therfore is arisen from deathe to lyfe agayne, and sytteth nowe vpon Dauids seate, that is to saye, vpon the seate of hys eternall father, the Lorde of all thinges that are in heauen and eke in yearth.
[Page]This was it vndoubtedly, that Dauid beyng inspyred with the spiryte of prophecie, spoke of before, and what he before hath spoken, that is come to passe. And although Iesus soule went downe to hell, yet there it was not withholden, but rather deliuered the soules whiche were from libertye restreigned. Yea although his body was layde in graue voyde of all lyfe, yet there it did not rotte or putrifye: but god who in all hys promises can not lye, hath called his soule from hell againe, and hath restored the same to his owne former body.Wherof all we are witnesses. Of this thing we all beare witnes, whom here ye see standing, whiche haue traded our liues familiarly with him, whiche haue heard him oftimes say, that he shoulde bee both crucifyed accordyng to ye prophetes sayinges, and afterwarde aryse the thirde day to lyfe agayne. We were those persons that both sawe him a dooyng, and hearde him, and nowe bee witnesses of his resurreccion, to whome he hath oftetymes appered not alonely as one seen of vs and heard, but felt also with our handes, we knewe his voyce, we knew his face, we knew & felt the printed dentes of his woundes, finally he eate togither in cōpany with vs, to thintent that we might be wel assured, to se the very same body there with vs, that lay in his sepulchre.
Wherfore than, the selfe same person, whome man ouerthrew and brought to extreme vilany and reproche, god hath now aduaunced to the heigth of eternall glory: whiche glory he shall once set open manifestly to all men, at the ende of the world: and now doeth he in the meane season, put forth with you the power of his godhead, by secrete operacion of the holy gost, whiche he, whiles he liued vpon earth, promised to send vs from his father. Now hath he beyng returned agayne to heauen, powred from thence the same spirite vpon vs bounteously, accordyng to Iohels prophecie aboue mencioned. And of him cummeth this straunge miracle that ye see and heare vs speake in languages, whiche you beyng gathered here together out of sondrye nacions do semblably vnderstand. And like as the prophecy of the resurreccion can not be vnderstand of Dauid, as we haue to you declared: euen so, that thing which was prophecied of his ascending vp to heauen,For Dauid is not ascē ded into heauen. and of the sitting on the right hande of god his father, and of his euerlasting kingdome, can not perteyne to Dauid, like as the Pharisees theymselues, reasoning with out maister confessed. For Dauid neuer ascended vp to heauen, as he that had before retourned to his lyfe agayne, and yet for all that in the misticall psalme, thus sayeth he beyng enspired with the spirite of prophecye: the lorde sayd to my lorde sit on my right hande, vntill I make thyne enemies thy footestole. Wherefore than, the matier is playne, that this prophecye was spoken of god the father,God hathe made the same Iesus (wh [...]me ye haue crucifyed) Lord and Christ. who hath exalted to heauen Iesus ye sonne of Dauid, as touching his humanitie, but as concerninge the spirite the lorde of Dauid, and would that he should sit by him, as copartener of his kingdome. Therfore let al the whole people of Israell be wel assured that the selfe same Iesus of Nazareth, whome ye once crucifyed, god hath now aduaunced to the kingdome of heauen, and hath made him lorde ouer all, and Messyas, [Page xii] that is to say, the annoyncted, whome ye loke for as your Messias, whiche was promised of all the prophetes nowe many hundred yeres agoe.
This tale of Peters made the hearers thereof sore afrayed. For they wer prime to their owne doynges, howe they had cryed out vpon Pilate, crucifye hym, crucifye hym, crucifye hym: and perceyued by reason of the prophecie, howe he was made on the righte hande of hys father, copartener of hys kingdom, vntyll all his enemies were broughte vnder his fotestoole. Whom they had put to deathe, beyng as he was vnto them beneficiall, of the same nowe, sence he is cum vnto his reigne, were they afrayed, leste he woulde take vengeaunce vpon them. This is a beginning to a mannes saluacion, to knowleage his faulte, and to feare the payne deserued for the same. Therfore they beyng than pricked in conscience, sayde to Peter, and to the reste of the apostles: what must we do, welbeloued brethren? It is wel, whan a man feling hymselfe of a giltie conscience, dispaireth not, but ensearcheth for remedye. Nowe what doeth Peter in this case, who represented a sobre and a meke shepeherde? he exerciseth no tyranny amongest them with reprocheful checkes, he heapeth not together theyr faultes, he putteth not them abacke with a delay, he willeth them not to kyll beastes for sacrifice, but declareth to the sorowfull hertes, a remedy euen at hande putting no difference bitwixt them that had crucifyed Iesus, and those whiche had not consented to that wicked acte. For none of them all was cleane without sinne. And therfore sayeth he, doe ye repent your lyfe that is past, and let euerychone of you be baptysed in water, in the name of Iesus Christe: and for that benefites sake, whiche he hath freely doen to vs, ye shall haue forgeuenes of all your synnes: and shall receaue after that ye be purely clensed, the gifte of the holy ghost, whiche ye here see shed on vs.For ye promyse▪ was made to you and to your childrē Let none of you pondre & weigh his owne merites, for all that here is geuen, is frely geuen, vpon this onely condicion, that ye beleue. Iohels prophecy doeth specially pertaine to you, and your children that come after you, whome he calleth sonnes and doughters, whome he calleth seruauntes and handemaydes.
Beleue god that made you the promis, and ye shall frely receaue forthwith that is promised. Neyther doeth Iohels promise in his prophecy pertayne to you alone, whiche are of the people of Israell, but to all the heathen also, whiche be far of both from al kinred with the Israelites, and far from knoweleage of god, whom euer our lord god shall of his merciful goodnes vouchesafe to call, to bee partakers with vs of this his gifte. And the same thynge hath the prophecy well declared, where it sayeth: and whosoeuer shall call vpon the name of the lorde, shalbe saued. Albeit eche man that sayeth, Lorde, Lorde, doeth not cal vpon the lord, but he that putteth all his whole hope and truste of saluacyon, in the mercyfulnes of the same lorde. Other prophetes also hath spoken of the same thyng, that the worde of the gospel shoulde in [Page] time cumming spreade throughout the world. And besides this, our maister Iesus gaue vs a speciall commaundement,And with many other woordes bare he witnesse. &c. that we shoulde firste of all declare to you, this mercifull message of peace and loue, and that we shoulde than afterward, call the gentiles to the same: For this calling cummeth not of mans deseruinges, but of the fre bounteousenes of god. In these wordes and others manye mo, Peter bare witnes to them of Christe, bryngyng foorthe to them, the prophetes sayinges to testify the same, and conferring with them those thynges, whiche had alredy than come to passe.
And beside his teachinges, he exhorted them that he might the better pricke them forewarde whiche were of wauering mindes. Go to, he sayeth, my brethren, embrace ye this so excellent bounteousnes of god towardes you,And ex [...]orted t [...]em, saying: Saue your selues from this vntoward generacion. so ready to mete you. Ye know what complaintes all the prophetes hath made of the ouerthwartenes, and stubbernes also, in this Iewyshe nacion, whiche hath declared themselues at all tymes, rebellyous to theyr lorde, and god: and to those, whiche were sent to theim, his mynisters for theyr saluacion. Howe often times dyd they resist Moses? howe many prophetes haue they slayne? how ofte haue they prouoked god to angre with theyr mischeuous dedes? Wherefore they be iustly named the house that maketh the lorde angry, and the vyne turned to bitternes, whiche yeldeth to his keper in stede of swete grapes, wylde vynes. Iohn the baptiste lamented in them thesame thyng: callyng them a progenie of serpentes. And our maister Iesus complayned not a fewe times, of the selfe same thing, beyng offended with many of them, for their inuincible frowardenesse, who seyng dyd not see, and hearyng dyd not heare, and vnderstanding did not vnderstande. The holesome doctryne for mans soule they despysed, and all suche benefites as he wrought in man through hys miracles, they imputed to the spirite of Belzebub. Wherfore he called them a frowarde nacion, and harde or ill wylled to beleue, and bewayling their state, tolde them that they shoulde be destroyed: for why? they had beaten, killed, stoned, and crucifyed, all that were sent from god. Draw your selfes a backe my brethren, and get ye away from the vengeaunce of god, whiche hangeth ouer your heades, caste of all cankred frowardenes of the Iewish nacion, which, while they stande stifely in defence of theyr owne Iustice, do wickedly rebell againste the iustice of God. For ye haue by faith and sincere obedyence, already for you prouided eternall saluacion. Than shall ye finally be accoumpted the true Israelites, than shall ye be the very children of Abraham. Than shal ye be of the right sorte of Iewes, in dede, if ye will knowelage Iesus, and recognise him for youre king.
Ridde your handes of this carnall generacion whiche woulde rather perishe for theyr incredulitie, than be saued. Be ye contented to be borne a new and transfourmed into a spiritual naciō, and celestial, whiche by trust in Iesus is in waye of saluacion. Of this sorte verely was the fishers eloquence whyche he piked not out of Retorical preceptes or rewlers, but receiued it from heauē and therfore it was of muche more power and efficacie in his operacion. This was the same su [...]orde, that entreth through, euen to the diuiding of the soule and the spirite, whose edge hath punched & strickē ye Iewes hertes. This was the first cast and throw of his net, wherein the fisher of mans soule, drew vp a great plenteous multitude. This was the seede of the gospel, that ought to bee caste euery where abrode, whiche (as Christe hath taught) falleth not [Page xiii] downe into all mens hertes, and yet here it found forthwith good grounde, which brought forth fruite. For than wer baptised, and to the numbre of the disciples (whiche were at that time very few) were increased and ioyned,Then they that gladly receyued his preaching. &c. almost three thousand moe. These were the luckie first fruites that the ghospel brought forth for his reuenewes. The new testament agreeth in this point also with a figure of tholde: Moyses commaunded a feast of the firste fruites to be kept holy the fiftieth day after Easter. And here are consecrated to the lord this fiftieth day, ye first fruites, not of eares of corne, but of mens soules. For now through preaching of the gospell, and fayth in the same, the water washed away all their sinnes, and nowe was that heauenly spirite gredely receiued. Nowe marke, what doeth that spirite of god in them, truely he is not ydle, sithen that he is lyke vnto the fyer. We are freely made cleane in soule as innocentes, we haue frely receyued of the holy gost his gift of grace. Now it resteth for our parte to take hede, that we lose that vnaduisedly, whiche god hath of his mercifull goodnes, frely geuen vs. Suche are the first beginninges of euangelycall religion, suche is as a man woulde say, the childehood of oure first regeneracion in Christe. All that we haue taught hitherto, is as it were milke for infauntes, we must procede further to whole & fast meate. Preachers and suche as feede with the woorde of god, oughte to haue with them both kindes of meate euer redy at hande. For thus the lorde commaunded them, go ye foorth, he sayeth, and teache all people, baptizing them, and teaching them to kepe all that I haue commaunded you. Teache them that muste be christened, the rudimentes and firste beginninges of the gospell, whiche rudimentes or principles, excepte a manne wyll beleue, hys Baptisme is in vayne. Those that bee alredy baptized, thus must ye teache, that they liue after my teachynges, procedyng alwayes to more perfeccion.
Than such as kept themselues in company with the disciples, folowed on continually the apostles teachinges (for thereby came moste profite) and lykewyse continued still in receiuing a token of a couenaunte, that shall neuer bee broken, which they called communion. That token of couenaunt which the lord taught, and committed to vs of trust, was doen in this maner. The bread was broken and dealed to euery man a pece thereof, & they in their practising of this in a remembraunce of the lordes passion,In breaking of bread. &c. gaue thankes to god for his bountifull goodnes, that had clensed them from sinne by the innocent bloud of his owne sonne alone, & had chosen them for the deathes sake which he suffered, on his parte vndeserued, to enherite life euerlasting. They offered vp also their prayers with clenes of herte, whose peticion was that the kingdome of Iesus mighte bee made to spreade euery daye further abrode than other,And in prayers. that his glory might throughout all the worlde bee knowen, that his wyll euery where might bee folowed, that suche as had once professed the fayth of the gospell, might through the holy woorde, and grace [Page] celestiall, profit euery day, and procede better and better, and so might liue in concorde one with an other, eche one in peace with his brother forgeuing all iniuries, if any faute were doen by mans frayltie, being at one with god, whiche is mercifull to them that bee mercyfull to theyr neyghboure, and that they beeyng dayly strengthned by the goodnes of god, myght stedfastly abyde all the assautes of Satan, vntill they myght after long bickering with the sayde Sathan,And feare came ouer euery soule. at laste receiue eternall rewarde. These were than the sacrifices that christen men vsed. This wonderfull miracle of tongues, Peters exhortacion so liuely made, the sodaine mutacion of so many men, so great puritie an clennesse of lyfe of the same menne, wrought suche an effect in all theyr myndes, whiche were giltie and priuie to theyr owne offences, that they were sore afrayed of some eiuell to come towarde them. For they sawe playnely, that this thing was not broughte about by mannes conspyracy, but by some celestiall power. And for because thapostles did not alonely speake in all mennes languages, but wrought also at Hierusalem, many wonderfull miracles, at thinuocacion of Iesus name, in healyng diseases, in putting deiuils to flyght, in reising the dead to lyfe. This tremblyng feare that they were in, encroched and grew stil more and more vpon theim. This was some beginning in the people towardes theyr amendement. But the celestiall spirite wrought in theyr hertes, whome secretly he inspired, aboue all other thinges, in mutuall good wyll and concorde. For this truely is the very cognisaunce that Iesus woulde haue his disciples knowen by.
And as many as beleued the gospell, assembled vnto a place ordinately together for theyr consolacion, exhorting one an other in mutuall communycacions. They were than many in numbre and men of al sortes were admitted, without accepcion of persons, young, olde, menne, women, free, bonde, poore, and ryche. The loue of Christe beeyng planted in theyr hertes, dyd in so greate conformitie of myndes and mutuall concorde, knyt and ioyne together them all, beyng otherwise so ferre odde eche to other, that all thinges were common emōgest them, whiche is a thing seldome sene, yea emong brethren that came all out of one belly. And to thintent that eche of them, might the better departe somewhat of that he had to an other,And solde their possessiōs and goodes. suche as had manoures of theyr owne, or other possessions, solde them, and of the money, or prise thereof, made a common dole, as euery mannes nede required, so that neyther they wanted whiche had noughte of theyr owne, nor they had more than was sufficient whiche before had muche in possession. And so made they theyr dole, not as it were of theyr owne proper goodes, but as of thinges in common. For perfite charytie chalengeth no goodes, as her owne, and emong them whiche bee all of one mynde, no man is accoumpted a lorde of his owne goodes, and where eche man is content with litel, thereit wyll bee harde to find lacke of thinges necessary. But the distribucion of the common was made to euery man, accordinge to his necessitie, and not to his sensualitie. The apostles prescribed none of all these thynges for them to doe: but charitie did more among them without compulsion, than any lawe of Moyses durst require. And euery day were they also in the temple, in muche vnitie of minde, stedfast in prayer, rendryng thankes to god, and exhortinge theimselues together, and entising other to that peace of conscience, whiche ye gospel requireth, all that euer they were hable to coumpace.
[Page xiiii]Moreouer whan they had thus spent the whole daye in suche godly excercises, they brake in euery house theyr breade,And brake bread from house to house. &c. and eate their meate together, with ioy that herte cannot thinke, and eche one with other in perfecte clenlynes of herte, gaue prayse to god, through whose goodnes they had gotten them so muche loue and fauour. They were in fauour and good estimacion with all the people. For who is he that woulde not loue suche persons, that hurt no man, and be ready to do euery man good, in whom also appered manyfestly so muche godly power, so great sobrenesse and mekenes withall.
Here mayest thou well marke, Theophilus, howe the churche had at her beginning by reason of ioy in mens hertes and vnitie with all, luckie tokens well to prosper. There muste nedes bee conformitee of myndes and vnitie, where that spirite is, whiche is the pacifier of all troubleous hertes: there cannot be but ioy and gladnes, where is a cleane conscience, without any dystruste of the promises, whiche are made in the gospell. But as the bishopes, Pharisees, Scribes and chiefe auncientes, or head men among the people, wer euery where alwayes redy to slea Iesus: so here at the luckye beegynnynges of this young churche, no mencion is made of theim. Noe persone was enforced to come to this feloweship, no violente authoritie kept theym together in league. Suche as thither came, abode there still with other of theyr owne ientle courage, and the lorde allured to theim, whom he had appoincted to bee saued, euery day more and more, whyle the smale musterd-seede, was by litell and litell springyng, whiche shoulde afterwarde spreade his braunches abrode, through al the worlde.
The .iii. Chapter.
PEter and Iohn wente vp together in company with other into the temple, about the ninth houre of the daye, beyng than farre ouerpaste, at whiche houre, they, wheras other bee woonte to playe the drounkardes, or els to slepe, had accustomed themselues dayly to deuout prayer, fasting vntill it were euentide. These two went forth, the piers of thapostles, without trapped horses, or barted mules, without any princely garde, but heare what pompe they vsed. There sate before the temple gate a begger well knowen emong the people, whiche had been euer lame from the firste houre of his birthe, and so weake a body withall, that he was borne all a long of porters. Many one, as it chaunced, fared the better by his misery.
[Page]For euery day layed they him foorth for theyr owne aduauntage, at the temple gate, whiche the vulgare people called beautifull (for that was moste haunted) to thintent that he shoulde there aske, as in a place moste frequented, mennes almes, whiche went into the temple. Beggery is not without his shyf [...]e, it knoweth that those whiche enter into the temple, are than eyther disposed to geue with better wyll their almes, or els woulde appeare to the people so disposed.Whan he sawe Peter & Iohn. &c. Whan he had once perceiued that Peter and Iohn, whom their companie whiche folowed them declared to bee of some estimacion, and they theymselues in countenaunce seemed to bee liberall, woulde into the temple, he asked of theim an almes. Here gaue the holy goste priuie warning to thapostles, that it was than a time conuenient to woorke a myracle. Than Peter and Iohn also, stedfastely behelde the same creple, and sayed: looke on vs. The begger beyng at the sight and coumfortable voyce of theym, quycker in spirite and of better cheare, iyed them well, hopynge shortly some thing to receiue of them. Money he craued, for money he loked, as for the good disposicion of his lymmes, he durst not once aske. For why? he thought them not able to geue it. And yet for all that, his herte gaue him that some goodnesse shoulde happen he wist not what. Than Peter set forth hymselfe stoutely in woordes, whiche were full well semyng to Christes highe vicare to speake, and sayd: syluer and golde whiche thou lookeste for, haue I none. What is here ready at hande, not of myne owne, but of the bounteousenesse of god, whiche thou dooeste rather lacke, that geue I thee. In the name of Iesus Christe of Nazareth ryse vp and walke.In ye name of Iesus Christe of Nazareth, arise and walke. And with that he tooke the creple by the righte hande, and reysed hym vp. And immediately without any delay, his feete and ancle bones were made strong, in suche sorte, that he might aryse without peyne or difficultie, yea and leape, stande, and walke, whyther euer he woulde. But he, as one ryghte gladde in herte of suche a benefite vnlooked for, went with thapostles together into the temple, walkyng cherefully and leapyng for ioy and reioysyng, and geuyng laude and prayse to god, of whome he knewe that this hys benyfite of healthe, had proceded. To hyde the benefites of God, is the condicion of an vnthankefull persone: to ascribe the same to manne, is a poynt of muche vngodlynesse.
All the people, that was in the temple, whiche were in numbre very many, behelde the manne that was wont to bee caried with porters, than walking on foote cherefully, and rendring praise to god. And eche man knew him to bee the selfe same person, that was wount to sit at the beautiful gate a begging. They behelde him sodainly chaunged. They hearde him geuing God thankes. Wherupon all they were greately dismayed, and sodaynly striken with no litle wondre. But after that they sawe Peter and Iohn, whiche than were knowen with many, for the chiefe emong all the apostles, (for he that was lame kept himselfe on their partie, and blased abrode howe it chaunced him to come to health by their meanes) the whole assembly of all the people made streight towardes them. Than were they in the porche, whiche is called [Page xv] Salomons porch, where Iesus the trew Salomon, was woont to bee and where he had been woonte ofte tymes to dispute with the Phariseis. The straungenesse of the thing abated all their courages.
Whan Peter saw the faste gathering together of the people, and knewe righte well the cause therof, he beganne in this manner to vttre agayne his minde to them, and sayed: ye men of Israel, why doe ye so muche meruayle at this matter, as though it wer a seldome thing with you, and long out of vse to see miracles: or lyke as if ye had not seen heretofore in times paste, greater thinges and more to merueyle at than this? But why doe ye beholde vs, as though it had by our owne power, or deseruing, be brought to passe, that this lame criple, a manne well knowen emong you, doeth now walke? It is not mans practise whiche here is done, neyther is it a new thyng, whiche ye doe see that heretofore hath not been spoken of, but such a thing that god long a goe promysed by your prophetes. Reuerently ye doe worship the god of Abraham, the god of Isaac, and the god of Iacob, and ye auaunt your selfes in that ye haue theym as your chiefe fathers, and firste beginners of your auncestry, but the very sonne of this same god, whom the chiefe fathers of your auncestry hath wurshipped, beyng sente to you for your saluacion, poore and simple to loke vpon, to thintente that you shoulde make the more of him, as a famil [...]e person lyke to one of you, ye haue brought to extreme vilanny and reproche. Notwithstanding the selfe same god hath by his infinite might and power, aduaunced his sonne to high renoume and glory, one whome man of malice, hath ouerthrowen, and god hath in this fact, lyke as he hath also many other wayes, wroughte by him miracles out of numbre, before your iyes, and taught you doctrine from heauen. But ye neuer a deale the better for al such benefites, deliuered him at the last, after many reprochfull iniuries, into the handes of the wicked, to thintent he shoulde be slaine, yea and where as Pilate a Panim, a man both without knowleage of your lawe, and of no kinred with your forefathers, woulde haue gyuen sentence of him as of your king, as of a blessed person & innocēt for his deliueraunce, yee which ought by reason of that knowlage ye had of prophecies, to recognise hym, haue styfely denyed hym, and openly, in the presidentes hyghe hall of iudgemente, saying: we haue no kinge but Ceasar. And in suche a cruell rage ye were of rancour againste hym and hatred, that lieffer had ye to haue Barrabas, that notable thefe and sedicious person pardoned at your request, whiche had despatched other of their liues, than to haue Iesus saued, who broughte with hym lyfe for all menne. For a murtherers lyfe, ye obtained pardon, but for the authoure of euerlasting lyfe, ye procured deathe. Neuerthelesse, God hys father, the authoure and maker of all lyfe, hathe raysed hym whome ye haue slayne, from the dead [Page] to lyfe againe, and liberally hath rewarded hym with lyfe that neuer shall haue ende. To the which thing beare we witnes, vnto whom he himselfe, after he was reuiued, eftsones playnely appeared for vs to beholde, for vs to heare, and handle, whom we behelde also goyng vp to heauen. He came firste to you in a pore and simple aray, which he was contented to take vpon hym for all your sakes, but now is he by his father aduaunced to glory, and putteth foorth his power and strength by vs,Of yt which we are witnesses. which be nought els but witnesses to the thinges, whiche we haue seen and hearde. And for that trust and affyaunce whiche we haue in his name, this man, whom you see walke, borne, as ye well knowe, bothe halte and lame, almightye god hath restored to hys perfit limmes agayne. No prayse herein are we worthy to haue, neyther are we through oure merytes, the cause thereof, neyther he that is restored, but god the father, as I sayd, would haue his sonnes name magnifyed with all men, in the whiche name his pleasure is, that all people shoulde put their full trust, and hope of health vniuersall: by this assured trust and confidence, is this man, which hath been euer weake, from the first houre of his birth, perfectly now, as ye all do see, in all his limmes restored. These be euident argumentes not alonely to proue that he is on liue, whom ye suppose to be dead, but to declare also that all mennes hope of saluacion, is to be put in him alone.
And cause there is none at al, my brethren, why ye shoulde despaire, for it hath thus come to passe according to the will of God and his sufferaunce. Your offence herein and trespase is partely excused by mans ignoraunce. For his feble and weake body was a lette to you and impedimente, to knowe his diuine power, whiche diuine and godly power, no not your rewlers them selfes knewe perfeictly. Whiche thing in him, if they had knowen readily, neuer would they haue been in minde to crucify the Prince of glory.
But so was it expedient for mans saluacion, so had god determined before the beginning, so had he before shewed by the mouth of all his Prophetes, that Messias, whome he woulde sende fynallye to redeme you, shoulde suffer death. Now is god no lyer: whome he promised to send, the same person hath he sent: whom he would haue slayn, euen so, as he woulde haue it, is he slayne. This sacrifice woulde he haue offered vp to satisfy for the sinnes of all the worlde, by you was this sacrifice offered, not without blame to you, but suche as ye shall haue forgyuenesse of, if ye repente that ye haue dooen amisse. And so shall it come to passe, that your offence, whiche you committed to the weale of all men, shall turne to your singular wealthe also.
For your pardon is easy to come by and redy at hand. Only be you ashamed of your euill doinges and sorowful, not alonely for this fact, but for al other, and see that you turne to a new life: openly confesse that Iesus, whome ye before haue denied, is king and rewler ouer all: whome ye haue to death condemned, as a person giltie, now doe ye acknowledge to be the very fountain [Page xvi] and giuer of all innocency, and whom ye haue violently put to death, beleue ye to be the author of immortall lyfe. Now is the time of pardon for synne, haste you this meane while to penaunce, and you shall fynde mercifulnes, that whan he shall come eftesones to iudge the quicke and the dead on high aboue in the cloudes,Whan the tyme of refreshing cōmeth. whome his father once sent simple & poore for your sakes, ye may be able constauntly to abide his presence, whiche shall be terrible to them, and intollerable, whiche hath not be penitent. But suche as for this meane space doe beleue in Iesus name, whome the prophetes hath many yeres a go publyshed to you, and whom we also accordyng to theyr prophecies, beare witnes of, and submit themselfes to hym by fayth, puttyng theyr sinne away by penaunce, shall finde there with the righteous iudge, (who hath promised to all menne for fayth in him, and repentaunce of sinne euerlasting health) refreshing. All those thinges are come hitherto well to passe, whiche, as the prophetes hath heretofore tolde, were for to bee dooen and perfourmed. And it is not to bee doubted but God wyll perfourme all the rest also, which he hath promised as faythfully. Iesus Christ shal come agayne, but by and by shall not he come agayne. For the gospell and chereful tidinges from god must be preached ouer all the worlde before his cumming: In the meane while liueth he in all glory, sitteth and reigneth in high heauens aboue, vntil that prescript time, wherof the Prophetes, Iohel hath spoken and Malachie, whan all thinges shall come by restitucion agayne and be made vp, and all at a poynte perfectly finished whiche god hath spoken of, by the mouth of all his holy Prophetes, as many as hath been since the beginning of the world. For of this one persone haue al they prophecied.
Moses is with you of autoritie most auncient, for vnder his proteccyon, as vnder your chiefe guide and capitain, ye left Egipt, ye traueled through wildernesse, ye receiued the lawe, but yet a promyse made he to you of this Iesus of Nazareth whome ye haue flayne speakyng after this manier to the fathers in hys booke of Deuteronomii: a prophete shall the lorde your god reyse vp vnto you, euen from emong your brethren lyke vnto me: hym shall ye heare, in all that he shall saye vnto you. And it shall come to passe, that what soule soeuer shall not heare that prophete, shall be destroyed from emong the people. Now dooe ye acknowelage this prophecye of Moses, recognise ye the true Moses, knowledge ye that Iesus Christe was borne of Dauids linage, of the trybe of Iuda, in the Citie of Bethelem, according to the prophetes sayinges. By this your guide & capitaine, god calleth you out of bondage, to that libertie whiche alway shall endure: by this capitayn hath he disclosed a new law supernal and euangelicall, and by this persone he offereth remission of all synnes and lyfe euerlastyng. Moses woulde that all men shoulde heare hym: eche man heareth, that in him beleueth. What person soeuer shal beleue in him shal be saued, who that refuseth to beleue, shalbe banished out of the feloweship, & out of the name of the Israelites, & shall peryshe with out all recouery. For without faith in Iesus Chryste, no hope there is of saluacion.
[Page]If you geue faythe to Moses, than muste ye hartely loue Iesus, whome he hath so highly commended to you in his prophecy. Neyther hath Moses alone thus prophecied of Iesus, but all the Prophetes also, from Samuels time vntill Iohn the baptist, hath prophecied, describing his natiuitie, doctrine, miracles, punyshmentes, infamie, death on the crosse, hys buryinge, and resurreccion, his goyng vp to heauen, and the sending forth of the holy goste, vpon all that beleueth, whiche thinges euery one are euidentlye come to passe, the spreading of the ghospell ouer all the worlde abrode, and the gloryous cumming of the lorde agayne at the ende of the worlde.
But if that ye in very dede be the prophetes children, wherof ye auaunte your selfes, not without a cause, haue ye than no distruste in their promyses: yf ye be the children of the patriarches, whiche wer the chiefe fathers of all your auncestry, vnderstande ye and perceiue that to you pertayneth the couenaunt and promyse that god made to Abraham, saying: thorow thy sede shall all the nacions of the worlde be blessed. This blessing perfourmed not he in Isaac, for he is dead, and to life is not he come againe, but in Iesus of Nazareth, whom Isaac in figure represented, offrynge hymselfe vp in sacrifice willyngly, like as Christe obeying his father, was offred as a sacrifyce on the crosse. This is that seede of Abraham, wherby shall not onely all Israelites, but all nacions also of the worlde, if they beleue the gospell, be delyuered of the curse whiche is due for sinne, and obteyne therwithal this blessing, that after they haue once receyued the holy ghoste they may bee called the children of the liuing God. Wherfore the promise that god made vnto Abraham, perteyneth vndoubtedly to all nacions of the worlde, yet that not withstanding, his pleasure was to haue you thus honourably preferred, that his promise shoulde firste of all bee profered to you, and that he woulde according to Moses prophecie, rayse one vp of your nacion, and sende to you no meane prophet, but his owne onely sonne Iesus, that shoulde disclose this blessyng, whiche god promised to Abraham. This is than that blessing that euery person obeying the woorde of the ghospell, maye vtterly forsake all vice and naughty liuyng, and frankely confesse Iesus to bee the author of mannes saluacion.
The .iiii. Chapter.
[Page xvii] WHyle Peter that heauenly Oratour, and Iohn his felow in office wyth hym, were occupyed in these and suche other Oracions, exhortyng the people to embrace the gospell, without coloure of flattery towarde any manne, enducyng them to the knowledge of the trueth by wytnesse of Prophetes, sometymes makyng theym afrayed wyth dreadfulnes of the great Iudgement that was to come, eftesones appeasyng them, and pleasauntly intreatyng, by meanes of an easy waye to come by pardon, euen than ready at hande, and for the certayntye that was in the promyse of their saluation, sodaynly there came vpon theim the pryestes, and rewlers of the temple, accompanyed also with Sadduces, who caused them to breake of in the myddes theyr holsome communication. The pryestes and rulers felt themselues in this poynte agreued, that men of the laitie, vnlearned, should beare rule in the temple, and teach the people, where none els ought to speake but doctours of the lawe, Phariseis, and Scribes, and in that also they were offended, that so honourably they spake of Iesus, whom they for a gyltie person had put to deathe, whose name to abolyshe, was theyr earnest desyre and study. But of all other thynges, that set the Sadduces on fyre agaynst the apostles, because they stycked not openly to publyshe that Iesus was rysen from death to lyfe, and to promise, that al men thorowe him, should ryse agayne. For the Sadduces beleue nother aungell to be, nor soule on lyue, after they be once separate from the body. Wherfore they coulde in no wyse abyde any rehersall of resurrection. Here doeth nowe the wycked busshoppes eftsones make assault against the ghospel, which thyng Iesus had tolde before to his disciples shoulde come to passe.And preached in Iesus the resurrection frō death But lyke as mannes malice, the more it wrastled and stroue agaynst Christe, the more it set forth his glorye and renoume, euen so the more they dyd rebell agaynste the preachers of his ghospell, the more vehemently brast out the strength therof and vertue. But nowe what do they? They reason not with the apostles, but laye fast handes vpon them, furth awaye they hale theym to pryson for a tyme, that they myght be furth cummyng the nexte morowe. For than was euentyde at hande. The cruell and mischeuouse priestes were ready in wyll euen there furthwith to haue slayne Iesus disciples, but for feare on the other parte, of the people, they stayghed theyr handes, and imagined the meane time some coulourable pretence of that cursed acte, that they myghte appeare to bryng about theyr pretensed purpose, lawfully. But as they malyce coulde naught preuyale agaynste Christe, vntyll the tyme was come that he himselfe was contented to dye, so in lyke maner was their conspiracie nought able to doe againste Christes disciples, before the day came that the father of heauen had prescribed to eche of theim. For Christes power was with hys Apostles. And yet was not that sermon whiche these twoo apostles made, (thoughe it were interrupted by the priestes,) wythout condigne frute. For many that hearde the Apostles preache, were therby perswaded to beleue.
Than was the nette encreased, the lytle grayne of Mustarde sede was stretched out in the bredth, the leuen of the ghospell scattered abrode his vertue, in sondry partes. For the faythfull at that tyme amounted to the noumbre of fyue thousande men. Note that the ghospell is a thyng accepted commonly [Page] and fauoured of the meane people, seldome doeth the nobles of the worlde, well agree with it. Note also the successe of the ghospell. The chiefe of all and capitaines moste excellent, are led to prison. Neither stryued they agayne their guydes, nor any trouble made the people therat, whiche were taught noughte els, but to obey Christe, and to put theyr trust in hym.
On the morowe, the wicked counsell assembled together, no where in one consent of myndes, but to put Iesus to death, and the trueth to oppresse. The priestes and temple rulers, the elders and auncientes of the people, wyth the Scribes of Hierusalem, assembled in one place together. Besydes these, came Annas thyther, the hygh byshop, and Cayphas in one confederacie with him, by reason of aliaunce: moreouer Iohn and Alexandre, the chiefe at that tyme emong the priestes. And fynally, as many as were of the priestes kinred, emong whome the higher that eche manne was at that tyme in authoritie, the more was he mischieuous. But well it doeth appeare of this theyr busy and paynfull diligence, that it was no common or smalle matter, whyche they so carefully labored to stente. For what should the matter meane that all they should bee afrayed of a fewe persons, men vnknowen, out of reputacion, vnlearned, yea the disciples of a condemned persone,And whan they had set them before them they asked, by what power or in what name haue ye doen this: whiche was crucified? But foorthe were brought bothe Peter and Iohn, and for giltie persons, before them were they presented. What simple persone and vnlearned, would not be abashed at the syght of so greate an assemblie, and in autoritie so honourable: fyrst sat downe the stoute stately bishoppes and priestes, with them the heade men of theyr religyon: than next to them the rewlers of the temple, afterwarde the elders among the people, eche thyng there was doen with solemne authoritie. Euen than consydered the apostles with themselues, the cruel and vnryghteous iudgementes that they had vsed towarde theyr maister Iesus.
And yet for all that, stode they in countenaunce cleare and vndismayed. Their Lorde vndoubtedly and theyr mayster Iesus, had tolde them before that all these thynges shoulde betyde them, and had armed their myndes stowtely to stande agaynst suche casuall aduersitie. Here agayne marke me wel and example of that iudgemente, that Iesus himselfe was condemned by. Upon the demaunde of a question, was Christ taken. And here lykewyse enquired they, as concernyng the creple that was healed: by what authoritie, or in whose name doe ye thys? Thys question myghte they haue asked in the temple, before they brought them to pryson, thys thyng myght they haue learned as the people dyd: for Peter declared the cause of this facte euidently. But liefer had they to pyke a quarell with theym. And as for the trueth, afterwarde passed they nothyng vpon: but sought occasion to worke them displeasure. A token this was, that theyr ordre of priesthood should within a shorte whyle haue an ende, seyng that they, both faultie and vicious, had nought els to defende their authoritie, but counselles of conspiracie, prysons, and soondrye kyndes of death.
Nowe what doeth Peter in this case, he that thryse before with an othe denyed his mayster, at the threatninges of a litle poore wenche, being seruaūt? Doeth he tremble for feare? Is he, as one that lacketh his ryght wyttes, dismayed? Or cannot he speake? No none of al these. What than? he vndoubtedly was framed after an other sorte. For while Peter lyued after his own will and phantasie, he sticked not to [...]ake and promise of himselfe veray largely & shortely after renneth he awaye, and falsely forswereth himselfe, all promyses whiche he before had vnaduisedly made, cleane forgotten: but in thys place constantly, as one replenished with the holy ghost, reasoned he his cause, without any deliberation, fully to an ende: temperyng his tale with woondrefull wysedome, in suche sorte, that neyther his free talke was to any man reprochefull, neyther of his softe and ientle speache appered any feare to bee in hym or flattery, but his endeuour was with all his wel decked eloquence, this to perswade, that Iesus was the authour of mannes saluation.
Than Peters woordes that he spake to them, were these: ye that are princes, the Rulers of the people, and elders, gyue eare vnto me: trewly muche maruell had I wherfore and why we were commaunded to pry [...]on, seyng that we knowe of none haynouse cryme that we commytted, and because prynces are not wont to impryson men, but for theyr wycked doynges. Now yf [...] haue no cryme, as I can heare, to bryng in against vs, neyther any mischeuous dede to laye to our charge, but that ye wyll examyne vs of a good turne whiche this man hath gotten beyng now whole and sounde, who was before weake, and shronke together, I wyll not stycke to declare to you the cause & manner therof. For it belongeth to our office gently to make accoumpte or declaration of Christes fayth, to all that be desyrouse to learne. Wherfore, be ye all well assured of this, not only ye that are the chiefe and head menne, but all ye also which be the commons of Israell, (for the doctryne that we teache pertayneth to al mennes saluacion, whether they be prynces, and of the nobilitie, or els of the comminaltie,) that this man, whome ye see stande by vs in lymmes both whole and sounde, who was wonte before, as it is not vnknowen to you, to be caryed of porters, nowe hath obtayned this benefite of health, neyther by magikes art, nor by mans power, neyther yet through our deseruynges, but by inuocation of ye Lord Iesus Christ of Nazareth, whom ye, but few dayes agoe, vpon sentence gyuen of Ponce Pilate, nayled fast vpon the crosse. But God hath raysed hym from death, and freely geuen him rule ouer all, in life euerlastyng. Therefore the strength & vertue of his name, worketh now effectually thesame thyng in healyng men and sauyng theym, that he hymself was wunte here on yearth, to woorke. No doubt, this is it, that the Prophete Dauid heretofore spake in his psalme of a stone that man should reiecte, but God [Page] shoulde see it highly exalted. This Iesus of Nazareth is the very same stone, whiche ye in buyldyng of your Synagogue, refused. From the whiche buyldyng ye threwe hym awaye, as an outcaste, but God hath made him the heade corner stone, to holde streight together, by his diuine strength and power, the whole churche, whiche is for to be sette vp and buylded, both of Iewes and Gentiles. For this persons sake, our father of heauen profereth all men saluacion, and there is no hope at all for any manne to be saued, but thorowe Iesus. I knowe well that Moyses, the patriarches, and prophetes, are in holye and auncient authoritie with you. But so was it thoughte good to the father of heauen, that his sonne alone should woorke all mennes saluacion, whereof he would him to be called Iesus. Any other name haue not we already vnder heauen, nor in tyme to come shall haue, whereby we must be saued. Than haue ye no cause to meruayle that this creple was hable so muche to obtaine, at thinuocatiō of this name, seyng that he hath worthely merited and deserued health euerlastyng, for all persones that calleth vpon him.
Whan Peter had spoken these woordes, as many as were in that counsell, beholdyng both in Peter and Iohn, free courage and stedfastnes of mynde, whiche appered to their very countenaunce: and perceyuyng also, that they were of the comens, men vnlearned, wundered greatly wherupon they should beare themselues so bolde, howe they came by suche eloquence, and so perfyte vnderstandyng of the prophetes. In conclusion, they came into remembraunce of theym▪ howe they had kepte company with Iesus, whome they theymselues knew certaynly to be slayne of enuy. They were in a great perplexitie, by reason that they, beyng of the base sorte of men, and vnlearned, were so bolde spirited, & so free of [...]ong and liberall, who neither for the deadly paynes whyche theyr mayster suffred, neither for the honour & authoritie of so famous assembly, were troubled any thyng at all in mynde. They behelde the man hymselfe present, well knowen with all the people, who beyng borne notably lame, than myght walke cherefully. Sodaynly was this myracle wrought, not in any secrete place, but before the temple doore, not by magikes arte, but at the inuocacion of Iesus name, whom they supposed deade. The facte was so euident, that they could not well deny it. And occasion had they none to finde faulte with them. For what is more worthy the fauorable reporte of many, than to make a wretched lame creature whole wythout rewarde. None aunswere therfore make they to ye apostles, for nought had they to aunswere: as for that whiche was alreadye done, they coulde not disproue, and to allowe the same, they would not. Wherfore vpon commaundement geuen to the apostles, that they with the healed person also, shoulde departe out of theyr assembly, they fell in consultacion, and layed theyr heades together, saying: what shal we doe [Page xix] with these men although but rude and rascall? for why? This notable miracle which was set forth by them, is better knowen withall that dwell in Ierusalem, then we shalbe ha [...]le to disafirme. If we deny the facte, we shall gaine vs nought els therby, but shame, and dishonestie: yf we condemne and punyshe them, we shall seme voyde of all mercye, and cleane wythout iustice, and the more shall we styrre vp the people agaynst vs. There is none other counsell for vs to take, but some more quiet waye muste we folowe, and prouide that this euill (howe soeuer it hath sprong) creape no further abrode, neyther bee published among the people. For all suche maner sores, or poyntes of infecciō, whan they are once sprong in a cominaltie, be wonte, yf a man vexe and anger them, to waxe stronger, and with a violent rage further to go abrode, than yf they were made lyght of.
It semeth therfore a good waye for vs, to holde of our handes from them, but let vs make them afrayed with sharpe and cruell threatnynges,Let vs threaten & charge them. &c. that they make from henceforth no mencion of Iesus name to no manne on lyue, whether he be Iewe, or of any other nacion. This theyr coūsell, which was as folyshe as myght be spoken, pleased all the whole assembly, and euery man with one assent, agreed therto. For than had they perceiued that the apostles were valiaunt of courage, and would not alter or chaunge their myndes. Thei perceyued lykewyse, that this miracle was not vnknowen to all the people, they were not to learne that Iesus name was with them of no small efficacie, and for mans health a present remedy. Howe could they than for shame commaūd, or what hope had they to haue that name kepte vnder, specially seyng they myght thorowe the selfesame name, attayne vnto eternall saluacion? Suche verely are the counsels of prynces, of Byshoppes, priestes and of other the chiefe of the comminaltie, as ofte as they gather theyr assemblyes together, by policie of mannes witte. Sometyme there be amonges them, whiche canne playnely see what doeth well agree with good reason, but yet they perceyue in folowyng of thesame, some losse should ensue of their renowme, decaye of ryches, or some other suche lyke incommoditie.
Whan eche of them had well allowed this decree, they called in the apostles, it was declared to them in name of the whole counsell, that they shoulde teache no man on lyue, Iesus doctrine: ne make in any wyse mencion of hys name, eyther by stelth vnwares to them, ne yet in hearyng of any multitude, neyther openly, ne priuely at home, or els abrode. O the folyshe wysdome of the worlde, they could not kepe him in his graue whan he was deade, & nowe goe they about to bury or suppresse the name, whiche is wunte alwayes after death, to be better knowen. Peter and Iohn, after the counsels decree was rehearsed them with solempne authoritie, made this aunswere thereunto very constauntly, but without any woorde spoken to mans rebuke: Iudge ye your [Page] selues that knowe the lawe, whether it be well before God that we shoulde be more obedient to you, than to Gods commaundemente. God hath heretofore sayed by the mouth of his Prophetes, that it should euen thus come to passe, Christe the sonne of God thus commaunded vs, and so lykewyse that heauenly spirite, whom he promysed vs to sende downe from his father, infourmeth vs secretly, and putteth into our myndes, that we should for all mennes saluacion, publyshe the name of our lorde Iesus Christe, bearyng wytnesse also to that that we haue sene and heard. Yf ye mynde to be of an vpright iudgement, ye also will submit your selues to the wyll of God. If not, whatsoeuer ye decree of vs, truly we may not otherwise do, than speake that we sawe with oure iyes, what we heard with our eares, and that God, who ought to bee aboue all men obeyed, would haue preached abrode to all men. Whan the counsell had hearde of them this aunswere, so wysely made, and franckly, they wente nought els about, but to make them sore afrayed wyth threatnynges. Alas, a counsell without all hope of recouery, they haue no argument to perswade: no reasons or causes, why they shoulde rebuke: neyther testimonies they haue of scripture, wherwithall to teache. Their whole authoritie is but threatninges. O the wicked conscience alwayes fearful. Their desyre was to punishe the innocentes, a malicious will was ready in them, but they beyng as they were, prynces, yet were afraied of theyr symple poore subiectes, mē in publike office, in dreade of pryuate persones, many in numbre, in feare of fewe, yea men defensed, of them that were vnarmed, men of learnyng, of men vnlearned: as for thapostles had neither any retinewe nor garde for their defence, nor bandes of noble estate assured to them. But lordes they were of that, that no yearthly power was hable to geue,So threatned they thē and let thē go. &c. as to make the lame at the name of Iesus Christe, to aryse and walke. To do man good, thapostles were in power myghtie, but as touchyng hurte they were voyde of all strength. And so were the apostles for that tyme dimissed of that counsell, beyng charged with their sore threatenynges. Yet had not the chiefe counsellers cast of theyr cākred malice, but differred it in mynde to get afterward some other occasion. For they could fynde no waye to punishe them, and that because of the people, whome they feared, hauing no regarde in themselfe at all to god. For all men highly praised them, as touchyng that miracle whiche was done, in healyng the lame criple. And eche manne noted it the more, bycause the persone in whome this miracle was wrought, was aboue fowertie yeres of age. So was he borne, and thus many yeres set foorth this begger to the open sight of the worlde, his infirmitie, so that no man coulde accuse or finde fault with their doinges, as though his impediment had be counterfeite, or els some lyght or small deformitie not worthy consideracion.
Than Peter and Iohn beyng dispatched of the counsell, retourned to their [Page xx] company, beyng than in theyr high parlour altogether carefull in mynde what ende should come of that consultacion whiche was in hande, and rehearsed to them in ordre all the whole matter, what the princes had layed to theyr charge, and of the aunswer that they had made thereunto. The inward true loue that eche one bare to other, replenyshed theyr heartes vpon these tydynges tolde them, with excedyng Ioye. The disciples were glad that the chiefe and pieres of all thapostles were dimyssed.And whan they heard [...] that, they lift vp their voyces to God with one accord. Thapostles on the other parte reioysed in the bount [...]ousnes of their lorde, by whome his disciples attained vnto suche ioye.
God after this maner and sorte tempereth all thynges in his seruauntes, so that with sorowe he mingleth ioy, to the ende that they may be hable paciently to suffer, and endure aduersitie, and that they on thother syde may for gladsome thynges, rendre hertie thankes, and in heauinesse pray vnto the Lorde. After the whole company had than heard the apostles tale, they spake aloude with one assente vnto the Lorde, of whose goodnes the ghospell had begon to haue right good successe, & sayed: Lord God omnipotent, that madest thorowe thy woorde, heauen, earth, the sea, & whasoeuer is in them contayned, whose moste blessed wyll no power of man is able to withstande: whose eternall decrees, no mans conspiracie is hable to empayre, for all that nowe we see here brought to passe, thy blessed spirite hath spoken of before, by the mouth of thy faythfull seruaunt Dauid our Patryarche, saying: Why do the heathen rage and the people imagine vayne thynges? The kynges of the earth stande vp, and the prynces hath gathered themselues together agaynst the Lorde, and agaynste his Christe: All we recognise trueth in this prophecie. For what he sawe to come, beyng than enspired with thy holy spirite: that see we both doen in very dede, and the doyng of thesame.
For in this citie whiche professeth holines, both Herode, and Ponce Pilate yearthly prynces, with the heathē, and people of Israell, gathered themselues together, agaynst the maister and capitayne of all holynesse, thy holy chylde Iesus, whom thou haste enoyncted with an heauenly oynctment, forecastyng with theyr wicked counsell, to bryng those thynges to passe, whiche thou of thy power inuincible, and eternall decree, haddest determined to bee doen for the saluacion of man. But whosoeuer conspireth againste thy sonne Iesus, sent downe from the, he conspireth agaynst the. And beholde a great assembly of the chiefe rulers, are cum eftsones together, to conspire agaynst the holy and blessed name of thy sonne Iesus. But lyke as thou dyddest reyse Iesus from death beyng slayne of them, and aduaunced hym to heauens, as partener of thy kingdome, dysapoyntyng them of theyr purposes, euen so see nowe vnto theyr threatening, that they in no wyse preuayle, but strength & courage thy seruauntes, that they may with moste stedfaste boldnes, vttre the ghospell, whiche is not mannes woorde, but thy woorde, that is to saye, brought downe [Page] from thee to earth, by thy sonne for all our sakes: and lyke as thy miracle in makyng whole the lame creple, allured many to professe the name of Iesus, and feared the prynces, whiche were all bent in conspiracie agaynst his glory, euen so vouchesafe to ayde them nowe in tyme to come, wyth thy almyghtye power, that by meanes of healyng, & workyng of wondrefull miracles thorow the holy name of thy sonne Iesus,And assone as they had made theyr prayer the place moued where they were &c. the glorye of thy ghospell maye the clearer shyne and further abrode, while they that rebell agaynst the and thy sonne, doe rage all in vayne.
Whan they had thus made theyr prayer with one accorde, the place where they together stode, trembled. Which thing betokeneth that their prayer was graciousl [...] heard with the lorde, an [...] their desire ratified. For there is nothing so effectuall, as is the prayer of the churche in one whole consent.
Uerely it ought to be of no small strength and power, that was hable to shake the earthe whiche is not of it selfe mouable. This was no voyde token, for the lyuely strength of the holy ghost was forthwith in thē all renewed and augmented,And they were fylled with the holy ghoste, & they spake the wordes of God boldly. in somuch that they would not for all suche threatnynges as the prynces made, concele and hyde the ghospell, but preached the name of theyr maister Iesus more stedfastely, and more frankely, yea more of theym also in numbre than before. For suche is the nature of the ghospell as touching his encrease, that lyke as Safron and other thynges many moe come forthe, although they be yll handeled, more plenteously: euen so aryseth vp the ghospell agaynst the assaultes of the worlde, and the sooner by wrastelyng therwith, ouercommeth thesame. The faithfull that professed the name of Iesus, amounted than within fewe dayes to a woondrefull great numbre.
And yet that thou mayest vnderstande howe this theyr consent of myndes came not of mannes policie, among so many together in one companye, there was no ambicion at all, no enuy, no brawlyng, no stryuyng, but in suche conformitie of mynde and peaceable quietnes of herte were they all, as a m [...]nne would haue thought them all, to be of one harte and one minde. For than was eche man at a poynte with himselfe no longer to folow his owne mynde, which is in all sortes of men so diuerse, that vnneath a man maye finde two brothers germane, that can agree betwixt themselues. But as for this company, Iesus was the ruler of them all by his owne blessed spirite. From thence proceded that so great a consent of so many persons together, one vnlike an other, either in kinred, age, or worldely substaunce, insomuche that not onely those thynges were commen amongest them, whiche eche man is wonte to departe one to other, withoute losse to the geuer, of the whiche maner thynges, bee learnyng, counsell, admonicion, consolacion and exhortacion, but temporall possessions also, whiche are cōmunicate to other, not without dammage or losse to the possessour, and therfore scarcely may a man fynde any, that can be content to be in [Page xxi] this poynte liberall. But suche thinges amongest them all were so common, that no man would somuche as once chalenge any thyng of all that he possessed, for his owne. Wherfore he that gaue any of his owne goodes, looked for no thankes at their handes that receyued thesame, because he thought all that was geuen, to be hys owne propre good, that had nede of it, and hymselfe a robber and no iust person, yf he should withholde any thyng, that his brothers necessitie requyred. But the apostles, which were as chiefe pieres of thys newe citie, beeyng dispurueyed of worldely goodes, but ryche in gyftes of the holy ghost, augmented theyr company euery day more than other, bearyng wytnes of our Lord Iesus Christes resurreccion, wt wonderfull great stedfastnesse of mynde, and myghty power in workyng of miracles. For his resurreccion was pryncipally to be perswaded by witnes of miracles. For many one at his death had been present, and not a fewe had been pryuy to his buriall. And so lyued thys newe comminaltie vnder ryght valyaunte Capitaynes, hauyng aboundaunce of all thinges, for what they lacked in goodes, was supplied and borne out, with mutuall loue and concorde. For although many one were poore, yet was there none amongest them that lacked. For as many as were possessioners, eyther of landes, or houses made sale of them, and brought ye pryce therof, and laied it at the Apostles feete, that they whom reuerently as fathers they regarded, myght distribute the same goodes in common, at theyr owne pleasure. Fynally there was no lesse vpryghtnes amongest them, that dealed the pryce of mennes possessions, then was with those whiche brought it. Trueth and vpryght dealyng is seldome founde among stewardes of housholde, and layers out of money. But here was that distribucion made among them, accordyng to euery mannes necessitie, without any choyse had of persons.
There was in this company,And distribucion was made vnto euery man accordyng as he had nede. one Ioseph, whome the apostles by syrname called Barnabas, whiche woorde in the Sirians toung betokeneth sonne of comforte, by bloud and auncestry, a Leuyte, borne in Cipres. This Ioseph bycause he dyd excell among other in great giftes, and qualities of the mynde, by reason wherof he was called Barnabas, for the ioyfull comforte that the multitude had of his accesse, was an example for many to folowe that lyberali [...]ie, whiche was semely for the ghospel. For wheras he had lande in Cypres, he solde it, and brought the pryce therof, and layed it at the Apostles feete, as though it had been a vyle thyng and woorthy to be despised. But yet were the Apostles of suche holynes, that they would take nothyng therof for them selues, aboue other.
The .v. Chapter.
[Page] BUt lyke as Barnabas playne trueth without colourable deceite, moued many to folowe his lyberalitie, so was here an exāple to put al people in feare, that in matters of spiritual charge, one should not deceyue an other. For the holy ghost loueth playnes of hearte, and hateth al deceite & dissimulacion. In like maner Iudas among the twelue Apostles, was an example, that no man shoulde put affiaunce in hymselfe, but that eche manne should with all carefull diligence, continewe in doyng his dutie.
A certyne man named Ananias. &cThere was of this companie, a certayne man called Ananias, one farre vnlyke vnto his owne name, because he throughly not consented to the gracious fauour of God. This Ananias had a wyfe called Saphira, not vnlyke vnto the housbande. Whan that Ananias, more ambicious of honour, thē desirous of perfite holynesse, sawe dyuerse persons hyghly commended of all menne, for their free & sincere lyberalitie, he solde his lande: & laied vp parte of the money, his wyfe being pryuy therunto and allowing the same, that of the two partes, wherein his money was deuided, the one shoulde purchase him prayse of the people, with an estimation also or fame of holynesse, the other woulde he kepe for himselfe, yf any nede should happen, distructing doubtlesse the holy ghoste, and more caring or prouiding for himselfe then for the whole company of his brethren, rekenyng thus with himselfe: yf other dye for hunger, I am sufficiently prouided for. Suche forecasting was not besemyng a man that should put his whole affiance in Christe, who promysed that they shoulde wante nothyng, that seketh for the kyngdome of god and the rightwysenes therof: neyther was this imaginacion mete for hym whiche shoulde bee of one will wyth other, and of one mynde. Whan he had brought to the apostles feete, parte of the money,Ananias, howe is it that Sathā hath fylled thyne herte that thou shouldest lie vnto ye holy ghost. &c. that his liuelode was solde for, Peter vnderstandyng by inspiracion of the holy ghoste, whiche was in him aboundauntly, the mannes vngodly dissimulacion, sayed: Ananias, where as thou hast once dedicate thy selfe to the holy ghost, and seen his power by so many tokens euidently declared, why hast thou suffered the deuill nowe eftesones to put this in thy mynde, to take by stelth awaye, parte of that money, whiche thou receyuedst for thy lyuelode, as though thou couldest face downe the holy ghost with a lye, who can in nowyse be deceyued, and to bryng into this companie suche a presidente, moste daungerouse? If we had constrayned thee to sell thy liuelode against thy will, some cause peraduenture it might haue been for to dissemble, nowe sence thou diddest this of thyne owne free wyll, whiche thou haste done, to what purpose auayled it to deface that thyng with hypocryse, whiche should haue bene to other an example of liberalitie? Mightest not thou haue kept thy lande in thyne owne hand, yf thou wouldest? and moreouer, after thou haddest solde it, couldest not thou haue reserued the money wholy vnto thy selfe? They for theyr trueth & playne dealyng, are well commended, whiche of theyr owne free will, bringeth forth all that they haue. For we enforce no man thus to doe, yf he be not willyng to thesame. Upon what occasion than hast thou stablyshed in thy minde, thus to dissēble in this matter? It is not man that thou hast made this lye vnto, but almightie god. Yf thou thinkest that god may be deceyued, thyne opinion of him, is false and vngodly. But yf thou beleue that he is pryuie to [Page xxii] all thynges, eyther thou despisest his righteousnesse, or els thou thynkest that he fauoureth falsehood.Whan Ananias hearde these woordes, he fell downe, and gaue vp the ghoste. &c. Ananias than perceyuing that thapostles knewe hys falsehood, sodaynly fell downe, as one that had be stricken to the herte with a sharpe rebuke, and yelded vp the ghoste. One for an example suffered death, that many myght be therby preserued. For after that this facte was bruted abrode, it made many sore afrayed, that none durste enterpryse any suche lyke offence against the holy ghost: Young men remoued thence the dead corse, and whan they had carryed it foorth, buryed it.
He deserued not to be buryed, yet ought he thence to be remoued, lest his dead body should infecte that pure and holy companie. Here peraduenture some wyll meruayle at Peters sharpnes towardes Ananias, that but late before so [...]entily entreated them, that had crucified Christe, to receyue pardon for their offences, ascribyng all that was doen to ignoraunce, and proferyng the penytent person, health of soule euerlastyng. But here rebuked he this person so sharpely for witholdyng a small porcion of money, contrarye to his lyberall promyse, that there was no hope at all for him to come by pardone. For why? Iesus the Lorde, that had geuen commaundement for all men to be called by meane of baptisme, to their saluacion, pardonyng theyr offences, woulde teache by the example of violent death in a fewe persons, howe muche the offence is more greuous to fall in synne after baptysme, and lyght receyued of the ghospell, not nowe of any vnaduisednes or ignoraūce, but of a wilful dissimulacion. And Peter knewe that the moste pestilent plague that the plaine simplicitie of the ghospell could haue, should spring of dissimulaciō & auarice, and therfore euen at the begynnyng of the churche, a notable example was openly set forth, to admonishe all people, ye none should escape, whosoeuer folowed the steppes of Ananias, the vengeaūce of god, although that his offence were not in this world forthwith punished. As for the losse of the money, was not here rekened vpon, but his mystrust in God, and mocking of his holy spirite. Peter hymselfe punished not the person, but for his soules health sharply he rebuked him. But bycause he neyther brast out into wepyng, nor expressed any woorde at all of repentaunce, God toke vengeaunce on hym.
And thus of goddes wonderfull mercy towardes manne, one was stricken, that many might be saued. An example of iustice was set forth towardes hym that dyed, and mercy besydes was largely powred out on many one that toke heede, at his example, to eschewe synne.
And as it were about the space of thre howres after, beholde the wyfe of Ananias, not knowing what had chaunced to her housband, (as folkes knowe later almoste then other, what euill is done at home in theyr owne house,) came in, beyng priuy to that her housbandes craftie deceyte, and in wyll ready also for her parte, to gette vayne prayse: vnto whose vngodly imaginacions, Peter aunswered, saying: tell me woman, solde ye the lande for so muche, and for [Page] no more then this? She muche lyke to her housbande, aunswered without any shame,Than Peter sayed vnto her: why haue ye agreed together to tempte the spirite of the lorde &c. yea verayly for somuche haue we solde it. Than Peter sayed to her: why hast thou with thy housbande together agreed to tempte wyth a lye, not vs, but the spirite of the lorde, whom ye see workyng in vs? But forasmuche as it liked thee to be felowe wyth thy housbande in this wicked dissimulacion, thou shalt be lyke wyse partener with him in punishment.
Beholde they stande at the doore, whiche buried thy housbande, and the selfe same persons shall carry the out. She than immediatly as these woordes were spoken, fell downe and yelded vp the ghoste: In went the young menne vpon thesame, and founde the woman deade. Than they carryed her foorthe, and buried her by her housbande. A sharpe example this was, but yet profitble for manne, and not ofter put in vre, than once of thapostles. And yet did not Peter, the ientileste creature that than was lyuyng, inflycte thys punishement, but as he that was inspired with the holy ghost, expressed it in woordes. For Peter than knewe by secrete inspiracion of the holy ghost, what was already doen, and what was for to be doen. God to whom all thynges be knowen, wyll see thē punished, that vnder couloured falsehood, doe mocke apostolyke persons, though that they be suche, as may be deceyued. For all men hath not all tymes that gyfte of the holy ghost, that Peter had at that tyme. Nowe marke howe happily of an euell occasion it succeded. Wondrefull great feare sprang through the whole Churche of the faythfull, by meanes of that deathe whiche these twoe persons ryght woorthyly suffered, yea, other also that than beleued not, were stricken with feare of this example.
Moreouer many and great myracles, were wrought emong the people by the apostles, wherby it myght playnly appere to all men, that this notable effecte came to passe by some dyuine power, aboue al strength of man. And as many as sticked to the ghospell, abode all with one accorde together in the porche,And of the others durst no mā ioyne himselfe to thē. called Salomons porche. For than were not they desyrouse to be hyd in corners, but the tyme requyred, that the candle beeyng set vpon the candlesticke, shoulde gyue lyght to all that entred into the house. As for the others, which had not yet by baptysme booked themselues as souldiers, to fyght vnder the baner of Christes capitayne, none durst company with them. For they perceyued this sorte of people to be dedicate to God, and holy, and therfore of a certayne reuerent feare, withdrewe themselues from theyr company, lyke as the temporall sorte of men are wonte to drawe backe frome halowed thynges, whiche be for euer dedicate to the temple. For the people hated them not, but had them in an honourable reuerence, for the excellent vertue or giftes of god, whiche clerely shone in them. And notwithstandyng that the example of [Page xxiii] Ananias & Saphira had made many one sore afrayed, that none durst frame themselues after a counterfeyte fashion vnto their coumpanie,Neuertheles the people magnifyed theym. yet after thys the multitude of the faythfull encreased euery daye, in numbre more and more, both of men and women, insomuche that commonly they would bryng forthe the sicke folkes into the stretes, and suche as were not able to go on foote by reason of great sickenes, those set they out abrode vpon couches and beddes, that agaynst Peters cūmyng, his shadowe as he passed by myght at the leastwyse ouershadowe some of them. Ueraily in them was that promyse perfourmed, whiche Iesus the Lorde had made, speakyng thus of hys disciples: and greater thynges than these be, shall they doe. Iesus healed some persones by touching the hemme of his garment▪ but no man healed he by touching of hys shadowe. The fame of theyr myracles, spred euery daye ferther abrode, insomuche that a great multitude of people, came out of the cities bordering nigh there aboute, vnto Hierusalem, bryngyng with them, those that were is sundry wise diseased, and troubled of vncleane spirites, whiche were made whole euerychone. In suche a wondrefull successe of thynges mete, it were for vs to obserue howe sobre and demure the Apostles were at all times, who claymed no renoume or glory for theyr doynges, but referred all prayse that was gyuen them to the name of theyr maister Iesus.
After that the name of Iesus Christe began in this maner to be knowen wonderfully well with all men, and the swete odour of the ghospel, to spreade it selfe euery daye farther abrode: Byshop Annas a prelate of false religion, could not abyde the encrease of this trewe religion. Besydes all other, namely they that were of the Saduceis secte, toke his part, forbycause the Apostles beare witnesse pryncypally of our maister Iesus Christes resurrection. Whiche thing caused the Phariseis, that defended the resurrection agaynste the Saduceis, to be more quiet towardes the Apostels. It had afore been decreed, that this busynesse, shoulde be layed on slepe, by dissemblyng therat for a time. But maliciouse enuy go [...]te the vpper hande of this theyr decree or counsayle, and furyousnesse in them, shooke of all feare. For the head priests, whose mynde Sathā troubled with enuy, beyng assisted with the Saduceis, set hande on the apostels, & had them to warde, laying them in no priuate prison, as though they shoulde bee examyned vpon suspicion, but in a common pryson, as though they had be taken in some manifest acte of myschiefe. A pryson was chos [...]n oute veray strong,And they laied handes on the Apostles, & put them in the [...] pryson. leste they myght by some meane escape, or els be taken awaye through some commocion of the poeple. But the holy woorde of the ghospell, can neyther be bounden, ne kepte in prison by mannes wytte and policie. For Iesus, who is the defendour of his owne elected, sen [...]e his Aungell, that opened by nyght the pryson doores, and brought them forth and sayed: be ye nothyng vnquieted in mynde wyth these maliciouse priestes, but rather holde on the holder, as ye haue begonne. Go your waye, and in the [Page] temple steppe vp and preache to the people, what soeuer he gaue you in commaundement to preache to all nations of the world. The time was once, whan he would not suffre you to publishe him for Christe. But nowe is cumme the tyme, that he spake of to you, saying: there is nothynge hyd that shall not bee openly shewed, and what is whispered in your eare, that preache ye vpon the house toppes. The apostles beyng encouraged at this the angels exhortaciō, came into the temple early in the mornyng, and according to their accustomed manier, taught the people, whiche were many there in numbre. The high bishop beyng ignoraunt what was doen by nyght of the angell, ioyned himselfe in confederacie wyth the Saduceis, and certayne other supporters of that wilfull mynde that he was of, and came into the counsell house. Thither was called all the whole counsell of prestes, of officers and temple rulers, with all the whole ordre of elders among the people of Israell. For than were they all the sorer incensed agaynst them for theyr disobedience, and had determined to ordeyne some crueller punishemente for theym: But here consider in the meane whyle, good reader, the malicious impudencie of the priestes, that where as they had no iuste matier to lay to the Apostles charge, yet brought they aboute in their great assembly, what euer they lusted: because theyr sentence, whyche was cursed and vngodly, shoulde appeare in that, that it was decreed by consent of the whole counsell, good and ryghteous. After that the head men were sette downe eche one in his place after a stately manier, the sergeauntes were sent, to bryng forth thattached persons before them, into theyr sessions.
The sergeauntes came vnto the pryson, they founde the kepers watchyng at the pryson doore. The doore was set open. But whan they were come in, none of the apostles coulde they fynde, nor any prynt or token, what way they had escaped. Than went the ministers backe agayne vnto the counsell, and tolde them what they had sene. We founde, sayde they, the pryson on euery side surely shutte, and the kepers standyng fast by the doore. But whan the doore was open and we let in, no man founde we there. All they were muche troubled in theyr myndes at these tidynges, and specially the temple rewlers and the head pryestes, and as menne beyng at theyr wittes ende, dowted sore what ende should ensue of this busines.
The meane time that they were in suche doubt, whiles they were trembling for feare in their consultacion, in came one ye troubled more their myndes with [Page xxiiii] heauy tydynges, saying: beholde, the men that ye emprysoned yesterday, nowe stand in the temple, teachyng no smalle noumber of people. Than the templerewlers, bycause it perteyned peculiarlye to theyr office to see that nothynge shoulde be other wise doen in the temple then ought to be, toke theyr waye, according to the priestes commaundement, vnto the temple, with a company of seruing men, for theyr garde agaynste all assaultes or violence of the people: They founde them lyke as it was reported,And they brought thē without violence. standyng in the temple, and preachyng Iesus to a great sorte of people. Albeit they laide no handes on them, lyke as they had doen before. For they sawe there present a great numbre of people,For they feared the people, &c. & were afrayed themselues lest they, yf any commocion should haue rysen among the people, should be stoned. But neyther was that companye of suche a sorte, that would make busines, neither thapostles those persons, that desyred ayde of any temporall powre. They were in themselues very stedfaste and sobre in theyr doinges, without any fearsenes at all. They behelde thofficers which led them the day before to pryson. And yet for al that, they neyther feared themselues, neyther fled away, nor brake once of their preaching of the ghospel, vntyll the offycer of the temple entreated them gently, to goe vnto the counsell. The Apostles obeyed, lest they shoulde in any wise seme to despise the publike authoritie. For theyr maister had not taught them that they shoulde whan they were called, refuse to goe, but yt they should boldly speake, nothyng at all afrayed. In came these two fyshers to the counsell house, presented they were before a company of hygh and great officers, with no small trayne folowing them. Than began Annas, the high prieste with highe authoritie, and no lesse statelines of mynde, hys oracion in this maner: did not we streightly commaund you at our last assembly by authority of ye hygh powers that ye should nomore teache the people, nor make mencion priuely nor appartly to any mā, straungier or Iewe,Beholde, ye haue fylled Hierusalem with youre doctrine. of this name Iesus, whiche we wyll shalbe abolyshed?
And nowe wyll ye see howe contemptuously agaynst the authoritie of the whole counsell▪ ye haue not alonely kepte no sylence herein at all, but the more vehemently haue ye also preached, insomuche that ye haue fylled all Heirusalem wyth your doctryne, and the rumoures of youre doynges are the meane whyle publyshed abrode, yea to the cities that border about vs. Well, ye goe about maliciously to bryng vs in hatred for the death of this man. For openly ye do preache that we slewe him, which thing cannot we deny. Ye publyshe also that the selfesame persone was good and holy & well with God approued, and in his name ye worke miracles, whiche is as it were to dishonour, & condemne vs before the multitude, of crueltie, that haue procured suche a mans death. This was the hgyhe Byshoppes oracion, whyche contayned no honest matters to defende it selfe, only it made some afrayed with woordes of hyghe authoritie, that the trueth in dede, whiche ought to be for mans health publisshed to all men, should be kepte in silence for the wicked mennes glory.
Nowe let vs on the other parte heare a fisher, the very Archebysshop of [Page] Christes ghospell, howe boldly, and soberly also maketh he an aunswere for all the apostles: High and bountifull Bushop, he sayeth, and ye that are rewlers of great authoritie, with other also the elders very wurshipfull men, that sit here in counsell together, we despyse not youre authoritie, but we preferre the authoritie of God to mannes authoritie, and so promysed we to do in that aunswere we made you, whan ye forbode vs to speake any woorde at all of Iesus name. And as I suppose there is not one in this assembly, that thinketh it mete that we shoulde for mannes prohibicion, take lyghte regarde to goddes commaundementes, and whyles we feare youre wrathe, renne into Goddes dyspleasure. If your commaundementes stoode with the wyll of god, we woulde with all our hertes, satisfy [...] both you and hym. Nowe sence youre prohibicions doe vtterly square wyth hys commaundementes, and that we cannot satisfye both the one and [...]ke the other, we had lieffer obey God, than manne. And it is not our desyre to bryng any in hatred by preachyng of Iesus name, but to procure saluation to euery manne. And more it were for you expedient, rather to submitte your authoritie to the will of God, then to bryng vs hither, refusyng vtterly to saye ought, or els to doe contrary to goddes wil.
The God of our fathers reised vp Iesus whome ye slew. and haue hanged on tree.The waye is open for eche manne, to come by remyssion of his synnes, yf he a mende his lyfe, and louyngly doe embrace the trueth of the ghospel. Euen thus shall ye fynde it, as we haue shewed you heretofore: the God of oure fathers, whome ye and we, and we with you doe wurshyppe, hath reysed vp from death his sonne Iesus, whome ye faste naylyng hym on a crosse, haue s [...]ayne. And veryly so was it decreed by the diuine counsell, so it was heretofore spoken by the Prophetes, that one shoulde dye to saue the worlde. This selfe same persone, euen lyke as he was but feble in bodye, manne hath put to death, but almyghtie God hath called him to lyfe agayne: and of hys infinite power, hath him exalted to suche renowne and glorye, as to bee a guide for all menne, and the chiefest worker of mannes saluacion, but pryncipally for the children of Israell, and that all maye redily come thorowe hym to remission of synne, whiche bee contente to forsake theyr euell lyuyng, and to professe his holy name. And to these thynges that we rehearse to you, beare we recorde, that kepte in house wyth hym familiar companie, before he died, and after he was from death reuiued, oftentymes heard hym, sawe hym, and handled hym, vntill he ascended vp (all vs beholdyng hym) to heauen. But if ye esteme our wytnes to be of small importaunce, the holy ghoste beareth wytnes of the same, whome he powreth vpon all that receyue his ghospell, as ye see it in vs a ready. You heare straunge languages, you see woondrefull thynges wrought excedyng common reason. There is nought here of our owne doynges, it is Iesus holy spirite, that putteth forth his power and vertue abrode by his ministers. This oracion of Peters, well besemyng for an apostle to make, which ought eyther for dreade of punishment to feare them, or els for the hope of saluacion that was euen at hande to allure theym, chafed theyr myndes and made them the more incensed against them, insomuch, that theyr hertes would haue braste for anger, laying theyr heades together howe they myght slea them. Than had the priestes for their parte, of a long tyme customably vsed murther: and to cutte lyke buchers, shepe & goates in the temple, wherby they had gotten themselues nought els, but a slayght to kyl men also, the more easely. In all this their communication not a worde was heard [Page xxv] of diuyne scripture, nothing godly spoken for mans erudicion, no reason at all. Onely this commaund we, this is our wil & pleasure, eyther obey thesame, or els shalte thou suffre death.
In that councell sat one Gamaliell, a Pharisey, at whose fete Paule the apostle learned the lawe, a man in high estimacion with the whole people of Israel, both for his excellente knowleage in the lawe, & for his singuler wysdome. This Gamaliel, whan he sawe them so bent to vnthriftie councell, stood vp, and desyred that the apostles might for a while departe out of the councel. That doen this sayed he to them that were there sittyng: ye my brethren of Israel, procede not headlyng in your councell, neyther determine any thinge vnaduisedly, whiche afterwarde may turne remediles vnto your shame, but take good hede what ordinaunce ye make, or iudgemente ye geue of these persones. Take counsayle of thinges past, what shalbe expediente for you to determyne for the tyme to cum. I wyll reherse no auncient examples of old tyme.For before those dayes rose vp one Theudas. That as I shall reherse to you, was done sence al ye may well remembre. There was of late dayes one Theudas, an enchaūter, and a false deceauer, who by boastyng hymselfe to the people, and promysing of prodigiouse thinges, drue to his factiouse opinion a great number of men, nigh vnto the poinct of fower hundred. But hys busie enterpryse, because it proceaded of a maliciouse stomake had an vnthriftye ende. For both he hymselfe suffered paynes of death, and as many as had taken his parte, were sum slaine & sum taken prysoners. Whan all wer thus scattered abrode, the secte was brought to nought.
After hym was Iudas of Galile, a countreyman to these persons, that ye now consulte vpon, the same tyme that the whole worlde was taxed by commaundement of Augustus Cesar. And this same Iudas, for as muche as he taught thynges pleasaunt to the people, that they bryng dedycate to god, ought to pay no tribute to Emperours, whiche were woorshyppers of false goddes, drew to his faccion a greate parte of the comens. And afterwarde both he ye capitaine of this faccion was slaine, & as many as toke his parte, were scattered abrode. Wherfore this is myne aduise, that more wisely shall ye do, yf ye forbeare these persones, and let theim goe, seyng that no man hytherto is hurte by them. For yf this, that they haue enterprysed, or that that they goe about to bryng to passe, procede of mans witte, it shall of it selfe cum to nought. But yf god be the worker of this so woonderfull a matter, it were both an vngodly poynte in you, to mynde the destruccion of that thing which [Page] God is the principall doer of (for what were that els but to resiste god) and besydes that lacke of foresight, to goe aboute that that ye cannot bring to passe. For who shalbe able to withstand the wil of god?
This his councell was so estemed with the whole assemblye, that the sentence of death, which they would haue pronounced on them, was differred vntill an other tyme. And as for this tyme, they agreed to Gamalyels councell, not that they would vtterly holde their handes of thapostles, but that after they wer al twelue called together, and beaten, they should be charged agayne vpon a strayte commaundemente, not to speake from that daye forwardes, so muche as one woorde of the name of Iesus. And so were they contented vpon this punishement to dimitte them, thinkyng that though they had made lyght at their thundryng woordes, and threatninges, yet would thei be better aduised what they did or said, beyng once punyshed for a warning: esteminge thapostles whiche wer, to loke vpon, abiect persons, and of the base cōminaltie, to be like in condicion to the rude and barbarouse people that are amended with strokes. But the liuely spirite in a preacher of the woorde of god, is wont after suche iniurious afficcions,And they departed from ye coū sell reioysyng that they were coūted worthy to suffer rebuke for his name. to gather his strength together. Thapostles, because they wer well assured that the woordes ye Iesus spake wer trewe, that they should be called before iudges, and that they shoulde be scourged in their Synagoges, and congregacions, for no euil dede, but for professing his holsum name, departed from the councell, lufty in courage, and ioyous, takyng their reprocheful beatinges, whiche to other wer thought intollerable, to their prayse and glory, for as muche that god would recognyse them his apostles worthy such honour, that they might for his owne sonnes sake, spitefully be entreated. They had in remembraunce what Iesus had saied to them before: reioyce ye & be glad, for great is your reward in heauen. So litle this punishment and menacing auayled the princes, to holde them abacke frō preachyng Iesus name, that thapostles toke therof the more courage to preache continuallye what thei had heard of their maister Iesus, both openly in the temple, and in euery mannes house priuily, and to bryng to eche man gladsum tydynges, that this was very Messias, by whome all shoulde be saued.
The .vi. Chapiter.
[Page xxvi] AT the same time, whan the disciples (for so were they than named, who afterwarde were called Christians) encreased daylye moe in numbre, the Grekes that were amongest them, whiche were none other than Iewes, althoughe not borne in Iewrye, by profession yet Iewes, and borne amonge the Gentyles, begane to murmure and grudge againste the Hebrewes. The cause of this theyr grudgeyng, sprange of an affeccion or loue towardes their cuntrey folkes. For whereas the apostles carried about with them certayne women, whiche did them seruice, the Grekes were agreued that their widowes were not had in suche estimacion as that they myghte serue thapostles, and disciples, by dayly handreachinge. For suche ministery or seruice was estemed with them, to be a thinge of muche preferment. And this was the first ambicion in christes churche. And yet though the discorde amongest them was but litle or small,It is not meete that we shoulde leaue the woorde of god & serue tables. forebecause thou shouldest vnderstande how sore a good shepherde ought to be displeased therwith, the twelue apostles in continente, whan they had called together a great company of the disciples, to thintent it should be of the more authoritie that was determined with al their consētes, said in this maner to thē: we see grudgeing, what soeuer the matter meaneth, spronge amongest vs, as touching the seruice we haue at womans hande. Some ordre therfore must be taken, that we, who are appoynted to an higher office, be not in this wise often interrupted, with such light matters of charge. The lorde hath inioyned vs by an especial cōmaundement, to teache the gospel. It is not therfore a thing well to be allowed, that we should lay asyde the office of preaching the gospel, that we be charged with al, and serue at tables. For like as in the bodie are sundry membres, and euery membre doth his office and duetie: euen so in suche a great multitude, trouble and cōfusion cannot be auoided, except diuers offices be distributed amongest diuers persons, after suche a sorte, that all together be referred to the profite of the whole bodye.Wherefore brethren, loke ye out among you seuen of honest reporte &c. For neyther seeth the iye for it selfe alone, but for all the membres. Neyther the handes laboure onely for them selues, but for ye whole bodye. Wherfore brethren, loke out of youre noumbre, seuen men that are of honest reporte, replenished with giftes of the holy ghoste, and endowed with synguler wisdome, to whom we maye committe, hauyng your good wyll withall, this necessarie busines, wherin we haue been hitherto occupyed, not without hindraunce to oure exercyse in the gospell. And whan we are set at more quietnesse by their diligence, than shall we apply our selues to those thynges that be long to vs for oure owne partes to do, as prayer and preaching of the gospell. They shall take charge with fedyng the bodyes, we wyll apply oure studyes to feede your soules. The whole cumpany wer wel pleased with this oracion.And they chose Steuē a man ful of faith and of the holy ghost. &c. And so were seuen than chosen, with consent of all the congregacion Steuen a man in good credite, and one that largely had receiued ye holy gost. Philip, Prochorus, Nichanor, Timon, Patmenas, and Nicholas of Antioch, a proselite by his profession. These seuen, whan they were chosen, wer set before thapostles, to thentent that what was done, thei should allowe the same by their authoritie. Thapostles whan they had made their prayers to god as they were accustomed, layed their handes vpon them. For according to this [Page] approued custome, were holy ministers assigned at the beginnyng, vpon example whiche was taken of oure maister Iesus, who was wonte to laye his hande vpon those that he blessed. But if any demaunde ye quetion, what nede suche tites to the appoyntyng of ministers that should take charge of the table? let him vnderstand that handling of monye, is in very dede a temporall exercise, moste cōmune among men, yet suche that would require sum speciall credit in him, yt shalbe charged therwithall, and an vpright conscience. Witnesse herof was Iudas, whome his vncleane herte, beyng corrupted wyth auarice, styred hym to betray his maister. And furthermore, because that these seuen persons prescribed to other also, what was thoughte in suche busines necessarie for to be done, it was mete for them to be put in authoritie, that all other should the rather obey them, as felowes with the apostles and their furtherers. Moreouer the disciples feastes wer not such, as be among ye vulgare people, but as ofte as they toke any meate, they toke it very deuoutly. Euerye broken morsell of breade, represented to them, the bodye of our lorde, euerye draught of wyne put them in remembraunce of oure lordes bloude. Fynally both the lordes bodye it selfe, and his bloude was ministred to the people by the Deacons. And if they were any tyme at leysure, besydes theyr temporall ministerie, than preached they also themselues, the gospell, as those persons that wer next of all to the apostles.
By suche maner meanes it came to passe that the doctrine of Christes gospell, was sparsed euery daye further abrode, and the disciples multiplyed at Ierusalem with right good successe in all their affayres. For a greate parte no [...] onely of the comens receaued the gospell, but manye priestes also whiche had before conspired againste Christe and his apostles, whan they had repented themselues of theyr euil liuyng, and layed doune theyr pryde, submitted them vnto the swete yoke of the gospel.
But Steuens holines among all the deacons, glistened pryncipally. For so handeled he hymselfe in his office appoynted him, that he was moste in fauoure with the whole multitude of the faythfull, for his excel [...]ente sobernes in behauioure: and towardes them that were rebellyous to the ghospell, he expressed so valiaunte a courage, that he was neuer by them ouercum, insomuche, that he wrought many and greate miracles amonge the people, in the name of Iesus, yea as one that endeuoured hymselfe to expresse the vertuous steppes of thapostles. But forasmuche as exceliente vertue procureth it selfe enuie, lyke as dothe the sterne wynde draw to hym the white cloudes, certayne rose vp againste Steuen, of diuers felowshyppes, of the whiche one was called Libertines, another Cyrenites, sum of Alexandria, an other sorte of suche that came out of Cilicia, and Asia. For to these countreyes whiche were ioynyng vnto Siria, aboue al other were the Iewes dispersed: all these sortes, as though they had be of one conspiracie, arose together against Steuen dysputyng with him, and yet coulde not all they, although manye in [Page xxvii] numbre, stand in reasoning against this one yong mans wisdome, & the liuely force of his courage, for because ye holy ghost whō he was ful of, spake in him.
Marke me here the maner and fashion of the wicked. Whan they had caste of al trueth, vnable to make theyr partie good in disputacion, thei fell to practise of foregeyng lyes, and beyng once put to the wurse by wisdome of the holye ghoste, they gaue themselues wholy to the practyse of diuilyshe deceytes. For they brought in certaine men with false witnes, that saied thei heard Steuen spo [...]ke blasphemous wordes against Moyses, & against god. And there was none offence among the Iewes, that more deserued deathe, than did blasphemy, and more detested with the people. Consider here, good reader, lyke inuencions againste the seruaunte, as wer before practised againste the Maister. They brought in false accusers, bycause they would not be seen in theyr owne persons, to reuenge the inwarde grief of their mindes, whiche thei had conceiued for the blancke they wer put vnto beyng menne of themselues insufficient to cope with Steuen in disputacion. An hainouse crime [...]ought they out, by their false ymaginacion against him, and cloked theyr cankred malice, with a pretensed loue to religion. Than wer the people with the elders also & Scribes, by meanes of these false tale tellers, whiche had been preuelye sent in, sore moued against Steuen, insomuche as all they wt one assent together toke hym violently awaye,And the [...] moued the people & the elders and the Scribes and haled hym before the councell. Here came they furth before them, that wer ye hyred recordes, for to playe out their partes and to saye: this man haue neuer done breaking out into blasphemouse woordes, againste this place, bothe holy and with all vs honorable, and agaynste Moyses lawe that was delyuered vs of god. For we hearde hym saye, that Iesus of Nazareth woulde destroye this place, and chaunge the ordinaunces that Moyses gaue vs. But this was Steuens reporte vpon relacion of ye apostles,For we hearde hym saye, this Iesus of Nazareth shal destroye this place. howe Iesus had prophecied to them, that the temple and citie lykewyse should be of theyr enemyes ouerthrowen, euen from the foundacion, for the peoples infidelitie. This rehersall of Steuen, craftely they wrested to a false and s [...]launderouse accusacion. A man myght well affirme these to bee thesame persones ye accused Iesus, reportyng thus of his woordes: we hearde hym saiynge: I wyll destroye this temple, and sette vp an other in thre dayes. But Steuen at this sharpe and cruel accusacion, was nothing moued in his mynde for he was cleare in his conscience, insomuch that he, from the botome of his herte, appeared in his very countenaunce, to be innocent. For the minde that knoweth euel by it self, is neuer out of feare. This his stedfastnes in coū tenaunce put his accusers soone to rebuke, for theyr shameles falshood. For those that sate there in counsayle, beholdynge hym, and markyng well howe boldelye he toke the offence that was layed to his charge, same hym so lytle discouraged at the matter or dismayde, that his face seemed to vtter by countenaunce, sum thynge aboue mannes excellencie, and a certayne chearfulnes withall, and maiestie, besemyng for an Aungell to haue.
The .vii. Chapter.
THan demaūded the high prieste of the accused person, to thintent he might frame his sentēce in iudgement towardes him, after forme of lawe, as he did before in condemning Christe, this questiō: whether he had ought to answer to those thīges, & whether he would acknowledge ye offence that was brought againste him? Than Steuen beyng inspyred with the holye ghoste, beganne in this wise to make answere to the playnte profoundly, with a rehersall made euen from the beginning. Honorable audience, all that here be presente, eyther brethren, by trade of our cuntrey religion, either els by reason of auncientnes and authoritie fathers, geue eare to me in my defēce of innocencie, as ye haue done to mine accusers paciently. I haue neyther vsed to speake contumeliously against god, neither against Moyses, nor against the temple, but my endeuoure hath been not disagreynge here from Moyses, to aduaunce goddes glory, and that spirituall temple am I a buyldyng, like as god commaunded me, wherin god that is the very spirite, is best pleased. It is no blasphemy for a man to set furth that thing to the vttermost of his power, whiche Moyses shadowed in figures, whiche the prophetes, being inspired wt goddes holy spirite, hath before spoken of, whiche the sonne of god ye was sent downe to earth, for the same purpose, hath both begonne, and put his owne in credite withall to finyshe, which the holy ghoste now perfourmeth for all peoples saluaciō, through them that beleue the gospel. But to striue so obstinately against the will of god, beyng so well knowen, and so bounteous towarde al men, is naught els, then to hate god, is none other thing, than to blaspheme god. Whiche obstinate maner, this nacion hath not of late daies begonne, but what they haue begonne longe agoe to do, now they neuer ceasse to continewe, so that nowe we ought to take it for no maruel, or thinke our selues otherwise than indifferently dealed withal, yf that cum to passe, that Iesus of Nazareth prophecied to cum, that is to saie, that this temple, that you so muche bragge and boast of, and this citie where ye raigne, that priesthood, that law, which ye abuse to your dishonest aduauntage, and vayne glorie, be taken awaye from you, and this your renowne and glorie be translate to them, that can be cōtent to wurship god syncerely, in trewe faythe of the gospel, and to kepe the lawe spiritually, and to frame themselues a lyuely temple, and an holy, for the holy ghost. And although god prouoked our elders by many sondry waies to this poynte, yet this rebellyous and obstinate people, alwayes despysed hym. And [Page xxviii] to begyn among al other, of the chiefe auncient father, and patriarche of this nacion, whose obedience I would to god they folowed, that bost themselues to be his children: God the father to whome all glorie is due, and whome we and you worship deuoutly,Get the [...] of the countrey▪ & [...] thy [...]. appeared longe tyme paste vnto Abraham, our principal father, whyle he was in Mesopotamia, before he dwelt in Charran, and sayd vnto hym: get the out of thy countrey and from thy kinred, and cum vnto a lande, which I wyl shewe the. He obeyng goddes commaundementes, went out of the Caldeies land, & began his dwellyng in Charran, as purposing to take his Iorney farther, into sum other place to dwell, whan he saw his tyme. God eftsones brought him thence ouer into this lande, where ye dwell nowe, & that after his father Thares death, for whose age he had differred to chaunge his dwelling place. But ouer brought he him in gest wise, and as a straunger, geuing him none inheritaūce here,And promised that [...] would ge [...] it to hym to possesse. in somuch as he possessed, no not ye breadth of a foote, e [...]epte it were purchased: but god promysed to set his posterytie in possession of this land after his death, whan that Abraham in those daies had no sonne. And though it semed to be a thyng vnbeleuable that was promised, yet both Abraham beleued, and god performed: & his promesse herein is foūde trew, lyke as he in all other thinges which he hath heretofore spoken, alwaies was founde trewe of his woorde.
And thus sayd he than vnto him. Thy seede shalbe in a straunge lande, and the people whome thy posteritie shall lyue withall, lyke straungers, shal make them their bond men, and cruelly handle them for the space of fower hundred yeares and thyrty: at the last, shall I delyuer them, sayth the lorde, of their bondage: and the people, whom they shal serue, wyl I iudge, and be auenged of. After that shall they serue me in this place, out of mannes subieccion: and that god myght the more by sum meane,And he gaue him ye couenaunt of circūcision. bynde his people to sticke vnto hym, gaue he vnto Abraham circumcision, as a seale of hys promise. And so Abraham trusting to goddes promyse, begat Isaac, and hauing in remembraunce his couenaunte made with God, circumcised his childe the eight day after his birth. Isaac on the other parte circumcised Iacob, & Iacob his twelue sonnes the Patriarches, and chief fathers of our auncestry. Amongeste these twelue, sum there were that litle remembred goddes promyse, but beyng moued of enuye, deuysed suche a lyke thyng agaynst their brother Ioseph, as their posteritie hath deuysed agaynst Iesus of Nazareth. They cast hym into a cestern, and furthwith solde him to marchaunt men, that brought him into Egypte. But lyke as almyghtie god raysed vp Iesus beyng slayne, and extolled hym on high after that he was cast doune: so deliuered he Ioseph at that tyme, oute of all his troubles, and broughte him by meanes of his good condicions, and [Page] foreiudgement in thinges to cum, in fauour wt Pharao king of Egypt, insomuch that Pharao put him in authoritie ouer Egypt, and ouer all his house.
But there came a dearth ouer all the lande of Egipte, and Chanaan, and great trouble withal, so that our fathers could finde no sustinaunce for them. Iacob, whan he had knowledge that there was plenty of corne in Egypte, sent out our fathers thyther to fetche corne thence. And the seconde tyme that he had sent them thyther, was Ioseph knowen of his brethren. The rumor herof, came also to Pharaos eare, that he was an Hebrewe borne, and had a father and eleuen brethren on liue. Ioseph than sent for Iacob his father, and all his whole kinred into Egypte, because they shoulde not lacke. All they were in noumbre thre score and fyftene. And so came Iacob doune into Egipt to dwell, and dyed, bothe he, and his twelue sonnes, our fathers, and wer laied in a sepulchre, whiche Abraham bought for an hundreth siluer cicles, of the children of Hemor, sonne to Sichem. None of them all had hytherto ought in possession of the lande that was promysed Abrahams posteritie.
But the time than drawing nyghe, whan god would haue that performed whiche he had promysed Abraham, the Hebrewes encreased, and were multyplyed in Egypte, vntyl Pharao dyed, and an other kinge succeded hym, with whom Ioseph was not so muche in fauoure, as he before had been with Pharao. This same king, fearyng lest the Hebrewes shoulde to muche increase, kepte vnder our kynred craftely, and dealte euil with our fathers, commaundyng the mydwiues by proclamacion, that they should cast out men children, that none shoulde remayne on lyue. At the same tyme was Moyses borne, agaynst whome, these men falslye reported of me, that I shoulde haue spoken blasphemous wordes. This Moises was in fauour before god: who suffered not him to perish, for by his prouidence, priuely was he nourished for thre monethes space in his fathers house. Yet for feare of ye kynges commaundement, he was cast out in a twiggen basket or hamper, playstred ouer with lyme, into the ryuer of Nilus. As it chaūsed, Pharaos daughter toke him vp, & beyng muche delited with the propernes of the childe, nouryshed hym vp at home, for her owne sonne. Than was Moyses taken for an Egypcian, and instructed from his childhood, in al maner cunning and wisdome of Thegypcians, and was myghty in woordes and dedes.
But whan he was fully cum to fourty yeres of age, he thought it good to visite his brethren, the childrē of Israel: For he expressed alwayes, tendre loue towardes his owne nacion, of whom he had his beginnyng. And whan he had seene, as he was conuersaunt amongest them, one of the Israelites suffre wrōg of an Egyptian, he auenged the Hebrewes quarell, and slewe the Egyptian. Declarynge euen than, the towardenes of a good capitayne. And he supposed that the Hebrewes had knowen allready at that time, howe God had determined to saue the people by hym, and to deliuer them from the bondage of Pharao. And this Moyses presented in hymselfe, a figure of Iesus of Nazareth, whome god verily hath chosen to redeme the people from bondage of synne. But lyke as the Israelites perceiued not this in Iesus, euen so nor than dyd they vnderstande that in Moyses.
The daye after, as he was in waye agayne to visite his brethren, he found two Israelites stryuing togyther, & partyng them a sundre, he would haue set them at one agayne, saying: what do ye syrs? sithen that ye are brethren, and of one nacion, why hurte ye one an other: but he that dyd his neyghboure wrong, thrust him a backe that woulde haue sette them at one, saying: what medleste y• in our matter?Who made the a ruler and iudge ouer vs? who made the a iudge and ruler ouer vs? wylt thou slaie me al so as thou slewest the Egypcian yesterday? And where as al that Moyses did was by inspiracion of the holy ghoste, yet founde he shortly there amongest his owne brethren, sum that rebelled agaynst hym. Whan Moyses heard of this, perceyuynge how his face was not vnknowen abrode, & fearyng for his owne parte, ye Egiptians, fled into the land of Madian, where he begat two sonnes.
And fourty yeares after, an aungell of the Lorde appeared vnto Moyses in wyldernes, vpon Mount Synay, in a Bushe, which seemed to be all on fyre. Moyses beyng as one dismayde at this sight, assayed to go nere therunto, to see what thynge it was. But the Lorde, whose voyce sounded in the [Page] bushe, forbade him: I am (he sayd) the god of your fathers, the god of Abraham, the god of Isaac, the god of Iacob. Moyses whan he heard this name, trembled therat for feare, and durst loke no neare. Than sayed the lorde: put of thy shooes from thy feete, for the place where yu standest, is an holy ground. Moyses obeyed the lorde. Than forth he wente in his talke. I haue wel marked how my people in Egipte hath been troubled, and haue hearde their groning. And therfore of compassion towardes them am I cum downe to delyuer them. And now cumme, and for this cause wyll I sende the into Egypte. Beholde and see howe playnely is Iesus of Nazareth signified here by Moyses. The people of Israell reiected Moyses before they knewe what he was, saiyng: Who made the a ruler, and iudge ouer vs? Lyke woordes spake oure brethren vnto Iesus: in what authoritie dooest thou these thynges, and who gaue the this authoritie? For al this while knewe not they that god, for ye pitie he had to our people, than had sent them this capitaine and purchaser of libertie, and gyuer of lyfe euerlasting.
And Moyses whom his brethren despysed, god aduaunced to honoure, and made him a capitaine, a gouernour, and a deliuerer of his people. And for his ayde and assistence, he had with him thangell presente, whiche appered to him oute of the burnynge bushe. By whose helpe broughte he hys people oute of Egipte, workynge manye woonders and meruailes in the lande of Egipt, soone after in the rede sea, and besydes that in wildernes, by the space of fourty yeares. As Moyses was to one nacion or people alone, so truly is Iesus of Nazareth vnto al that will folowe his guyding. Nowe lest any should thinke them to be Moyses aduersaries, whiche publishe and set openly furth Iesus of Nazareth, y• same Moyses himselfe, hath commended to you Iesus of Nazareth, promysyng many lyues agoe, that he should cum, whom ye see nowe is cum to you. This sayde he: a Prophete shal God raise vp for you, one of your brethren lyke me, hym ye shal geue eare vnto.
This I saye is thesame Moyses, that lyke as before he talked alone with thangell nygh vnto the bushe, so comoned he with him afterwarde in wyldrenes, vpon mount Syna, in presence of a great numbre of people, and semblably talked with our auncestours,This man receiued the worde of life to geue vnto vs: &c. to whome disclosed he that, that he had hearde of the lorde. He had receyued of hym a lawe, for that ende he shoulde make to vs redelyuerye of the same, whiche lawe shoulde gyue to the kepers therof, lyfe euerlastynge. And for all that Moyses was of so greate authorytye, yet woulde not our fathers obey him, but repelled hym, and as menne that had cleane forgotten out of what myserable and wretched bondage they [Page xxx] were deliuered, desyred to be againe in Egypt, to thintent they might, whan they had once caste of their capitaine, the authoure of their weale, and their redemer, and despysed the lawe of lyfe, repayre vnto the naughtye maners of suche that wurshipped false goddes. And therfore whyle Moyses was in cō municacion with thangell, sayde they vnto Aaron: make for vs sum goddes whiche maye goo before vs. For Moyses, y• brought vs out of Egypt, knowe not we what hath become of hym.And they made a calfe in those dayes, and offered sacrifices. And forthwith accordyng to the example of the Egyptians, whiche wurship their god Apis in the ymage of an oxe, made thei for themselues a calfe, wrought out of pure golde, and offered vp sacrifice vnto this god without lyfe, and dispised the liuing god, by whose tendre goodnes, they had escaped bondage: and reioysing in so wicked a deede, as though it had been wel done, daunsed, and kepte their feastes and bankettes, refusyng the trewe god, that made al thinges, and bragginge of their dumme goddes, whom they had made for themselues, with their owne handes.
God beyng displeased at these thinges, turned hymselfe in lyke maner awaye from them, and suffered them to take their owne pleasure, in somuche that thei worshypped at the laste, not one god onely, but accordynge vnto the Heathen example, the whole cōpanye of celestiall bodyes. The Sunne, Moone, Sterres, Mars, Mercury, Uenus, and Saturne, whom the vngodly Poetes take for goddes,And ye toke vnto you ye tabernacle of Moloch. where as they be but bodyes fourmed of god, to serue for the vse and profit of man. This that I saye, can not be denyed. This was the verye thing that god had indignacion at, speaking by the mouthe of Amos his prophete: haue ye the house of Israel offered vnto me sacrifices .xl. yeares in wildernes? at the least waye ye haue embraced in steade of goddes trewe temple, Moloches tabernacle, whiche is an ydoll amonge the Amonytes, and Rempham, a celestiall figure of your god, whiche is Lucyfer, or Uenus, that the Sarasins do worship. These dumme ymages haue ye made for yourselues to worship, and despised the lyuynge and trew god, who alone hath made all thinges. But forasmuche as ye delyted in them, I will brynge you ouer into Babilon, that ye maye serue eftsones idolaters. Now is it, as I suppose, suffycyently declared that I haue nought sayde, or spoken blasphemously, to the derogacion of god, whome I sincerely worship, neyther againste Moyses, whose Prophecie I hertely do embrace, but that they rather haue blasphemed who hath by folowynge the wicked steppes of our elders, despised for a longe tyme passed, both god him selfe speaking by his prophete Moyses, and yet at this present tyme, despise both god and Moyses speakyng in Iesus person of Nazareth. And as touching the law, I haue in no wise be foūd blasphemouse, for whom the lawe hath appoynted vs to receyue, whom the prophetes euerychone hath promysed, him haue I louingly receyued: but rather they are to be accompted blasphemouse agaynst the law, that folowe stil the steppes of their wicked fathers, who set nought by Moyses lawe, and nowe refuse the lawe of the gospell, a lawe that Iesus published for all men, whiche lawe doth not abrogate Moyses lawe, but perfourme it.
Nowe for the temple, whiche I am reported to blaspheme, harken what I haue to saye in fewe woordes. I am well assured this temple was buylded by goddes commaundemente, to the intent it myght be a figure of a temple more holye, & gyue place to a better, euen lyke as the tabernacle of witnesse wherein was an arke of testimonie or witnes, whiche our fathers caried aboute wt thē in wildernes, gaue place to this your tēple. For god speakynge by the mouthe of his Prophete Moyses, had appoynted him the fasshion of that tabernacle, accordynge to the whiche examplar, it should be buylded. That same tabernacle, our olde fathers made muche of, and Iosue than beyng thei [...] capitayne, brought it into the lande of the heathē people, whom god draue awaye before the face of our fathers, vntill kyng Dauids dayes. Who beyng than, as he was in very dede, an holy man, & for that in fauoure with god, desyred of hym that he myght make him a tabernacle seemely for the god of Iacob. But Salomon, for as muche as he all his dayes lyued peasibly, was he yt first builded for him this magnificall temple wherof ye auaūte & boaste, saiyng: The temple of the lorde, the temple of the lorde, the temple of the lorde. But this your temple is nought els than a figure of the trewe spirituall temple, that is the congregacion of the faythfull, whiche is a buildynge by your kyng Iesus of Nazareth, whom Salomon figured.
For sence that god is a thing all togyther spirituall, he dwelleth not in houses made by mannes hande, neyther can he be enclosed within walles, who is of suche greatnes, that cannot be mesured, and contayneth all thynges. This is euen it, that he hymselfe beareth witnes of, speaking by Esay his prophete, heauen is my seate, and earth is my foote stole. What house wyl ye buylde for me, sayeth the lorde, or what place is for my repose? Hath not my hande made them all? Thā had god, who made all thinges, rest in himselfe, before he made al. And if he take rest any where, he resteth not in houses made by man, seynge that heauen is a seate for him, & the earthe his foote stoole: but his delite is to reste in quiet hertes, and such as be alwayes readye at commaundement of the holy gost. Wherefore then, whose conscience is polluted with vicioule lyuyng, he defileth goddes temple. And who that putteth them to busynes, whiche be alreadye at commaundement of his holy spirite, he polluteth the temple of the Lorde. And lyke as he offendeth not Moyses that preferreth Iesus, neyther breaketh he Moyses lawe, that placeth it behinde the gospell, euen so doethe not he violate this temple, that preferreth therto a spirituall temple, wherein god is more delyted. For it is but reason that shadowes geue the veritie place, which putteth now herselfe forth to lyght. It is meete, that that thyng whiche of it selfe is carnal, geue place to that, that is spirituall. This vndowbtedlye [...] the very immutable will of God, and for this cause sent he downe his owne [...]nne alone vpon earth, he sente also the holy ghoste, to thintent the lyght of [Page xxxi] trueth in his ghospell myght cum abrode to all manner people.
But ye persisting obstinately in defence of that, whiche of it selfe is carnall, now rebelle, as ye were wonte, againste goddes holy spirite, who called you now long ago, stubburne people. And yet thynke ye your selues to be Israelites, and the childrē of Abraham, because ye haue a piece of that skynne which couereth your pryute membre, circumcised, wheras youre heartes, as well as eares, are left vncircumcised. But they shalbe from hencefurth, the trewe children of Abraham, that be in hearte clensed of all wicked desyres, that kepe theyr eares obedient to goddes commaundementes, and so pourged of grosnes, as touchinge carnall vnderstandyng, that they maye perceyue the spirituall meanyng of the lawe. For lyke as youre fathers by reason of theyr grosse vnderstanding and dull hearynge, resisted alwayes the holy ghoste: euen so did ye also, not vnlike in condicions to those youre auncestours, neuer leaue of your euyll speakyng, and doyng againste the holy ghoste, as it of late appeared in Iesus of Nazareth, whome ye crucifyed, and nowe in hys Apostles. Howe often hath youre fathers rebelled againste Moyses? Why may not I call them your fathers, whome ye folowe in condicions? whiche of all the Prophetes hath not youre fathers persecuted? And those that prophecied to you of the iust to cum, by whome alone all shoulde be iustified, haue ye not onely punished, but murthered also. Ye hated them that tolde you of his cumming, and whan he was cum, & perfourmed all that they before had tolde you,Which of [...] Prophetes haue not your fathers persecuted? ye not onely refused to embrace hym, but vpon a false impechement, ye put him into Pilates handes, and brought him by meane of hys sentence, vnto a more shamefull and mischeuouse death, then yf ye youre selues had had the perfourmaunce of the acte, all in your owne handes. And all this do ye vpon a pretexte to defende the lawe, whereas neyther your elders obserued the lawe, whiche was delyuered them by aungels, neither you that of late dayes put him to death, whome the lawe hath promysed and appoynted, and now besydes do persecute hym, whome ye haue slain, enuying youre selues the gyfte of eternal saluacion, whiche is prefored you: and procuring your owne vtter destruccion, whiche ye without cause laye to our charge and to Iesus of Nazareth.
This oracion or tale so truly tolde them, and so frankely spoken, sore chafed al their mindes, that wer in councell togyther, insomuch that theyr heartes were euen readye to breake in soundre, and gnasshed theyr teeth agaynste [Page] hym. But Steuen as one vndoubtedly replenished with the holy ghost, was nothing at all in minde troubled by them, but in a redines to suffre death, cast vp his iyes, accordynge to Iesus Christes example, to heauenward, from whence all helpe & succoure for a christen man, is to be loked for and desyred. Than was forthwith this valiant champion strengthed againste the conflict, whiche was a cummyng. Heauen opened, and the glorie he sawe of god, and Iesus whome he professed, standyng on the ryght hande of his father. And this vision kepte he not close and secrete from the multitude, althoughe they wer wickedly bente. For it wer not expedient for mannes malice to suppresse goddes glory. Beholde, he saieth, I see heauens open and ye sonne of man stā ding on the right hand of goddes maiestie. It wer a profitable thinge, here to cōsider the maner and forme of this his iudgement. Faultes wer laied in against him. He made answer to thē al. And beyng but a young man, he alleaged for himselfe, both testimonies of the law, and of the Prophetes. They wer vanquished in their accion by piththy reasons. There was nothing here spoken by him of god, but godlye, nothing of Moses, but honorably, of the lawe nothyng, but accordyng to the meaning therof, of the temple, nothynge contumelyously. And yet their hartes for anger, were a breakyng in sundre, and thei grinded their teethe togither, lyke woode men and frantyke. So loth were they to see their owne glorie dimynished, and his glorye published and praysed, whose glorye alone, god woulde haue openly declared to all men.
And the witnesses laied downe their clothes at a younge mans feete, whose name was Saule:If he hadde praysed Moyses or Abraham, they woulde haue forborne hym: but now that Iesus should be alyue, that he should stande on the ryght hande of god, lyke as Dauid prophecied, that coulde not they abide. But as they had be al stryken than, or turned into a fury or madnes, thei stopped their eares againste so holsome doctrine and communicacion, and ran al at once vpon Steuen violently with outragious cries. And as though he had ben thā conuict, and condemned for blasphemie, they cast hym oute of the citie, expressyng in this one poynte alone, Moyses lawe: and there they stoned hym. And the witnesses, as though they had gotten the vpperhande of hym, whose dewtye was after Moyses lawe to cast the first stone, to thintente they myght the redier be to that cruel murther, layed downe their garmētes at a young mans feete called Saule, who than of ignoraunce, and loue towarde hys countrey law, fauoured ye wicked parte. Soone vpō this they began to stone Steuen, who neither contended againe,Lorde, laye not this sinne to their charge neither spake woordes to thē of any reproche, but made to him, whome he had seen, his inuocacion, and sayde: Lorde Iesu take to the my soule. Therby mayst thou know him to be Iesus disciple. For in lyke maner sayed he vpon the crosse: father I commend my spirite into thy handes. After this, whyle the stones flygh on euery syde, and he was kneling vpon the grounde he cried out aloude with an highe voyce, and an inwarde great affeccion of mynde, and sayed: lorde, laye not this vnto their charge, for they know not what they do, how playnly doth the seruaunt expresse his mayster. This was the laste woorde before his deathe, after the whiche he departed this lyfe, as it were with a sounde slepe in the lorde, in whome whosoeuer dyeth, doth not dye in very dede, but falleth into a slepe, and shall agayne, after he hath taken his pleasaunt test, awake to lyfe euerlasting. It besemeth as many as be trewe christians, to dye in suche a mynde. And so Steuen ryghte well agreyng to his name, deserued first of all, the crowne of martyrdome, [Page xxxii] and offered vp to the Lorde, the first fruytes of sacrifice, that were seamely for the gospell.
The .viii. Chapter.
SOme there were emong that multitude, whiche were not than perswaded that Iesus was the sonne of God: and so by meane of suche ignoraunce, their offence was the lesse, thoughe it excused them not of murther, forasmuche as they, beyng so blinded of their owne inordinate desyres, had leauer auenge, then learne the trueth. Yet of all other, none were lesse to be holden excused, than the byshoppes, scribes and phariseis. Sum agayne there were whiche of very ignoraunce, not of any malice, beleued that it was a pleasant sacrifice to god, to dispatche the worlde of them, whiche went aboute to subuert the lawe that god had left to man. Albeit charitie of the gospell excuseth, yea those thinges, whiche cannot be with man excused. Amongest those that of plaine ignoraunce did amysse, and of no maliciouse mynde, Saule was accompted one: who was borne in the Isle Tarsus, a young man, fauoryng Moyses lawe excedyngly, whiche afterwarde became of a rauenynge woulfe, a meke lambe, of a cruel persecutor of Christes gospell, and egre defender of the lybertye therof. But stones verely cast he none that tyme at Steuen,And at that time there was a great persecucion against the cōgregacion whiche was at Ierusalē. but was assentyng to them, that had condemned and stoned hym, and for this purpose kepte he their garmentes, that he myghte be accounted one amongest the rest of them that stoned him. And yet were not the malyciouse Iewes quieted in their mindes, with the murther of this one person but a wonderful great persecution begūne sone after to ryse against ye church of Christ, whiche than was at Hierusalem, in somuche as all they were scatered into sondry coastes of Iudea, and Samaria, sauyng the twelue apostles whiche were more constante in mynde, and stedfast, than other were: neyther coulde the maliciouse Iewes ought do agaynst them, no more coulde they agaynst the other, but vpon Iesus the lordes sufferaunce. The lorde had permytted them in tyme of persecucion, to flye from citie to citie. And this theyr fliyng proceded not so muche of anye feare the disciples were in, as it came of the wil and ordinaunce of god, that of their teachinges, as it were of seedes cast in many places abrode, a plentifull haruest myght the soner cum forth, in Christes religion. The twelue apostles and no moo, like faithfull shepherdes, shranke not awaye for all the great storme, but abode styll by it at Hierusalē. But sum well dysposed persones, because they perceiued Steuen vnworthely oppressed by subornate witnesse, caused the dead body to be buried. Of suche a godly loue or affecciō was Ioseph moued, and Nycodemus, to prouide dyligently for the lorde Iesus funeralles: but Steuens death was celebrate after the Iewishe facion or maner, with weapynge and wailynge of good men. [Page] For Christen people taketh the death of suche that dye for Christes glory, to their great Ioye and comforte,As for Saul he made hauocke of the congregacyon. &c. and as it were for the victorie of goddes enemyes: and yf there be any teares shedde, it is not for his sake that is dead, but eyther for suche manquellers that purchaseth them selues helle, either els for Christes flocke beyng destitute of a necessary shepherd. In these daies Saul, whiche had before declared at the stoning of Steuē sum tryal of his zeale, began of a great displeasure yt he had conceyued against the Christiās, lyke an hungry woulfe, that teareth in peces, & scattereth abrode a flocke of shepe, euē so to wast goddes congregacion, pursuynge them that fledde, searching them oute that lay hid, walkynge about to euery house, and wher he thought any to be of Christes professiō, furiously there russhed he in haling men and lykewyse women into prison, more cruell (the trueth to say) then were the priestes & Scribes, of the which none at al put womē to any trouble or busines. This did that yong man of a good zeale, but of a noughty iudgemēt. And therfore kepte the lord his cruelle and rageyng minde within such limites, that it was not polluted wt any murther. Whiles this persecucion was a doinge at Hierusalē, suche as were disparsed, though that feare draue them far of, from one place to another, yet ceassed not to blase abrode Iesus of Nazareth: & in theyr walking al aboute Iudea, sowed here & there, as thei went, the seade of ye gospell, for y• which selfe same purpose, ye lorde had suffered thē so to be scattered.
Emong whome was also Philip, one of the seuen deacons, in ordre nexte vnto Steuen. This Philip being far driuen from Hierusalē, went down into a citie of Samaria, which self same citie is called Sebast. And thither likewyse had cum before, a certaine fame of Iesus name of Nazareth, of whome Philip preached dyuers other thinges that were not there spoken of before, as how he was crucyfied, and had rysen the thyrde day after, to lyfe agayne: and furthermore whan he had been couersaūt the space of four [...]y dayes with his disciples, ascended into heauen, and howe he had from thence sente downe to his disciples the holy ghost, and that all that woulde from thenceforth beleue in his name, should haue prouided for them euen at hande, their saluaciō. The vulgar people among the Samarites (for of al other those did moste alwaies profit by hearyng the gospell) gaue good hede all with one accorde, to Philippes wordes. For that tale, that promysed all men saluacion, was wel worthy to be fauoured, and more then that, the miracles which were not afew in number, wrought by Philip, affirmed his woordes to be trew. For deuilles out of many, whiche wer possessed of vncleane spirites, euen at hys inuocacion of Iesus name, went forthe with a loude crye, declaryng that they went not forth willyngly, but that they wer enforced by vertue of that healthful name. Yea and that was more to meruaile at, many that wer taken with the palsye, and diuers other that were lame, recouered health. For these causes the whole citye in eache degre and state, was wonderfully glad. The farther that they went from Hierusalem, and the nearer as their accesse was vnto the [Page xxxiii] heathen, the more encrease came of the gospell that they had sowen. Beholde howe much profited the Iewes cruelty, Philip of a deacō, became an apostle, and for a fewe Hierosolomytes, whiche refused theyr teachinges, whole cities gladly receyued the doctrine of the gospell. But the churche feleth greatter dāmage at their handes, whiche beynge in themselues corrupted, taketh part with the churche, then she doeth by them, that openly persecuteth her. And of this, example is here declared vs, that we shoulde take the better hede therby, of suche wolfes, that are wrapped in shepe skynnes.
A man there was amonge the Samarites, called Symon, a deceyuer of the people, and a practiser of delusions and inchauntemētes, who, before that Philip came thither, practised in that citie, magikes arte, & by his counterfeyt miracles, & monstreouse thinges against nature, had he made the Samarites fonde on hym and folyshe, who were besydes of their owne selues, supersticiouse, & much enclined to deuilysh enchauntemētes. By meanes of such falsehode and deceyte, auaunted he him selfe before the simple and plaine people▪ whiche were lyghtly perswaded to supersticion, bostynge that he was an excellent Prophete, vnto whom al the Samarites frō the highest to the lowest, gaue good hede. But nothing had he done in Iesus name, and therfore they, as people astonyed at suche monstruouse sightes,But as sone as they gaue credit to Philippes. &c. whiche he eyther fayned by crafte of iuglyng, eyther els broughte to passe by helpe of deuylles, sayd: this felowe is goddes owne right hande whiche is called mighty. Many a day had he bene with them, and long had he made them with his sorcery to dote vpon him, and therfore whan he had once gottē hymselfe a name with thē of great estimacion, many one beleued him in all that he taught. But after he perceiued Philip able to worke miracles in dede, & that more spedely then he coulde dooe, and also more surely at thinuocacion of Iesus name, and the Samarites quite fallen frō him to Philippes beliefe, who brought thē a gladsom mess [...]ge of ye kingdō of god, & of Iesus Christes name, not bragging of himselfe, as Simon dyd, but settyng forth Christes glory wt miracles right famously, and promysyng eternall saluacion to all, that after baptisme once receyued, woulde professe that name, and sawe many one as well men as women receiue baptisme: at the last Symon also himselfe receiued Christes faith, and whan he was baptised,They were baptised bothe men & women. &c. begon to be of Philippes parte, more for ambiciō and desyre of worldly prayse and vaine glory, then for any loue he bare to Iesus. For as he was perfytlye sene in all artes magicall, so sawe he nothyng done by Philip, thorough suche maner falsehede and deceyte, wherefore whan he behelde sum miracles set furth by him, whiche were of no small weight and valoure, (as be al welnyghe that enchaunters worke, as to make a dragon flyghe, or a strawe crepe,) but deuils to be caste out of a man with a worde, and men that were taken with a palsey to be deliuered therof at a word, he maruayled much [Page] therat, as a man greatly astonied by what feate subtilitie, or by what power might suche thinges be brought to passe.
But whan thapostles whiche than were at Ierusalem, had hearde tidinges how the Samarites, a sorte of carnall people, and thesame not clene voy [...] of idolatrie, had louingly receyued at Philippes preaching the worde of god, they wer right glad, and sent to them Peter and Iohn, the chiefe of all thapostles, to ratifye that, and set it well finished, whiche Philip had begon. These two being sent to ratifye that was begon, whan they had learned at their cū ming thyther, howe Philip had christened many one, gaue thankes to God. Philip, and those that were with him, made peticion to the apostles in theyr behalfe whiche were christened, that they might receiue the holy ghost, & that suche that were clensed than by baptisme of all their sinnes might receyue the gifte of god also more largely, lyke as they had doen, whiche being altogether in a highe parlour, first before all other, receyued ye holy ghost. For as yet was not the holy ghost cum vpon any of them, sauyng that they wer onely christened in Iesus the lordes name. This authoritie to baptise, had the deacons geuen them, but to laye hande vpon the baptised, wherby was geuen the holye ghost, was reserued vnto thapostles alone, and their successours. Thapostles than, as sone as they were desyred, layde theyr handes vpon them, and they forthwith in a visible token, receyued the holy ghost which endowed their spirites with liuely strength like vnto the fyre, and enriched their tounges with an heauenly eloquence.
Whan Symon the very same that was be [...]um of a wicked enchaunter, no better a christen man then he was an enchaunter▪ perceyued that thapostles by laying their handes vpon them that wer baptised, gaue an heauenly gyfte, bicause he would wante nothing that might a [...]aunce himselfe, and his owne commodities, profered them money, saying: geue me this power also and authoritie, that whomsoeuer I lay my handes vpon, maye receyue ye holy ghost. This deuilish inchaunter thought that money might with all sortes of men, bring euery thing to passe, beyng not to learne that who looketh for gaynes, must be at sum expenses: his mynde was to bye and sell for gaynes.
And here eftsones was an other springe of no litle myschefe in the churche. Ananias and Saphira were punished for their dissimulacion. And so was this an example to be repelled forthwith very sharply, whiche, yf it had ben receyued, shoulde haue vtterly subuerted all synceritie of Christes religion. Peter therefore declaryng to all other, what bysshoppes ought to do against [Page xxxiiii] Symons disciples and folowers, made aunswere in this maner: It were better that this thy money that thou goest aboute to corrupte other with, were at the deuyll, and thou together with all, whiche art now becum of thine owne sekyng for, ye most wretched vnthryfte of all other lyuing, for as muche as thou thinkest that the gyft of god (which like as he of his bountiful goodnes geueth to vs freely,The herte [...] is not right in the sight of god. so woulde he that we shoulde freely departe with the same to other) maye be bought for money. Thou canste be here no partener of any benefyte, nor haue any thing to do with vs in this oure office of preaching, or geuing the holy ghost, whiche we of a playne and a sincere minde to godward, haue taken in hand. For though thy bodye be dipped in water, yet art thou for all that, vncleane herein before god. But yf thou continue styl in this thy noughtye and deceitfull mynde,Repēt therfore of this thy wickednes. &c. nothyng shall thy baptisme auayle the. Wherfore than be sorye for this thy noughty purpose, & aske god forgeuenes, if thou maye in any wyse cum by forgeuenes of so outragious a crime, whiche thoughe it was not already in acte perfourmed, yet so haddest thou purposed it in mynde, that the leauing of it vndone, was not longe of the, and an yll example, of all other most daungerous brought in therby amonge the faythful of Christes congregaciō. God putteth suche in commission to dispēce the giftes of his most gentle spirite, whiche be of a pure and sincere herte. I see plainly that thou art of no cleane conscience, but infected with poisonful couetice and ambicion, and tyed by meanes therof, with the bondes of sin. For the releasement wherof, pray thou must vnto god with weaping teares, that the great vengeaunce of his wrath, whiche thou hast through so haynous an acte prouoked, may not light vpon the.
Than Symon beyng more afrayed of goddes punishment, then he was for his euyll doyng penitent,Praye ye to the lorde for me, yt none of these thī ges. &c. saide to Peter: dooe ye rather pray to the lord for me, that none suche mischiefe as ye haue rehearsed, betyde me. Here thou seest, Theophilus, twoo Simons compared together: in thone is declared, what we ought to flye fro: in thother, what is for vs to folow. After that Peter than & Iohn had well approued by their authoritie, and made vp all perfyte Philippes preaching at Samaria, and had taught many thynges whiche they themselues had learned of their mayster Iesus, they came backe againe vnto Ierusalem, and by the way, preached the ghospell to many vilages and small townes of the Samarites, alwayes in hāde with that, that their maister commaunded them to dooe.
Philip who was muche desirous that the ghospell might cum forwarde, mette with an other praye. For good men be seldome withoute occasion to do [Page] good. For an angell of the lorde priuely warned hym, and sayde: aryse & take thy Iorney sowthward, and kepe the high waye that leadeth from Ierusalem vnto Gaza, I meane olde Gaza, where no man nowe dwelleth, nigh vnto the sea. Philip was ready at thangelles commaundement, and set forthe on hys way, as a man might perceyue in him a chearefull courage, mete for a byshop to haue, as ofte as nede shall require to allure any to the gospell. But like as the setter furth of enterludes appointeth time for his players to come and goe, euen so doeth here the angell moderate the settyng out of these two persons and their meting. For at ye same tyme, as god would haue it, a certaine gelded man, being a Chamberlayne, toke his iourney: a person halfe maymed, in that he lacked his stones, by reason wherof he was not a perfecte man of body, but right wyse for all that, and of a man [...]y stomacke: an Ethiopian borne, blacke skynned,And behold a man of Ethiopia. but one that shoulde sone after be clothed with a garment of a lābes flece, immaculate, as white as snowe, and chaunge his naturall complexion in the fonte of baptisme, a head officer to Candace quene of Ethiope, whom she had made her high treasurer. Here speake we of a sorte of people delicatly brought vp by reason of theyr excesse and superfluitie, which are well worthy to be in subiection to a woman. Riches is the norisher of all superfluitie. This man of a deuout mynde, had taken his iourney towardes Ierusalem. For the temple there was of so great renowme, that diuers nacions, yea oute of far countreyes, came, and brought with them sundry gyftes. In consideracion whereof, the priestes had muche dysdaine and hatred at them, that sayd this temple should be once distroyed. This chamberlayne meaned well and godly, but fowle was he deceyued to seke in the Iewes temple for religion, whence it was euen than all ready to depart vnto the heathen. And as he was in his repayre homewarde, sitting in his chariot, he mispent not the tyme in fables, or elles in slepe, but for the loue that he had to religion, was in readyng Esaye the prophete, declaring to vs where we ought to seke for Christe. For in temples is not he hydden, but in bokes of holy scripture.
Whan Philip had here in his waye, mette with him, the angell warned hym againe priuely, and sayde: go to, and approche thou neare vnto this charet. Whan Philip had made good spede thyther, he heard the Chamberlaine readyng Esay the prophete, and streyght therupon perceyuyng his good zele, and endeauour vnto religion, sayde to him: vnderstandest thou what thou readest? Than answered he: howe should I vnderstand, a man as I am geuen wholy vnto temporall busines, excepte I had one to expounde to me the secret sence and meaning of the prophete? And with that desired Philip, ye he would step into the chariote, and sit by hym, that they might the more commodiously talke togyther. Up went Philip and sat by the Chamberlayne. Marke me how well doth Philip here resemble a trewe preacher of the gospell, and howe [Page xxxv] plainly in this chamberlayne, is suche Heathen people described, as couet to knowe Christe. There must nedes be wonderfull great encrease of all godlynes, where the one hasteth in muche desyre to teache, the other hartely biddeth hym to his compaynie, desirous to learne. Here was nothing done by chaūce, god did set al in rule and ordre. For this chāberlaine happened for his parte, vnawares, vpon that place of the prophete, whiche described Iesus Christ.
This was the place of Esay: he was led as a shepe to be slayne, and as a lambe helde he his peace before the person that clyppe [...] hym, and not once opened his lyppes. Because of his humblenes he was not estemed. Who shall declare his generation? For his lyfe is taken away from the earth. This texte of Esaye, whan Philip had repeated to hym, the chamberlayne was more enflamed with ardēt affeccion to knowe whome the prophete spake of, and sayd: of whō I praye the, speaketh the prophete these wordes, of himselfe, or of sum other? See how apte this chamberlaine was to learne. He had heard that Esaye himselfe was cut in pieces at commaundement of kyng Manasses, with a wodden sawe, and ignoraunt was he not, that prophecies laye sumtymes after suche sorte of doubtefull, that what seamed to be spoken of this person or that, after the historical sence, oftentymes myght after a more priuey or misticall sence, pertayne to another. But easye is it to teache that person, whiche in suche wyse demaundeth.
Than Philip, as one that was ready with ryght good wil to teache, opened his lyppes, and begynnyng at this place of the prophete, expounded to hym briefly the principall poyntes of the gospell, that is to saye, that this person, whom the prophete spake of, was the sonne of god▪ throughe whome god had decreed, and by his prophetes promysed, frely to saue all that woulde put theyr truste in him, and that he woulde for this cause haue hym to be borne againe very man of the virgin Mary. And where the one natiuitie and eke the other can not be in worde expressed, whether it be his eternall generaciō of his father, whiche from euer was withoute circumscripcion of tyme, or that he once had of the virgin, by the holy ghostes handyworke without mānes help, takyng so vpō hym mannes nature, that he departed neuer from his godhed, the prophete Esay seing this in spirite, and muche astoyned therat, sayde: who shall be able to declare at lengthe his generacion? Furthermore that he was the trewe paschall lambe, for whose deathes sake, his father had appoynted to delyuer, not onely the Israelytes, but al other nacions also, from bondage of synne, and from death euerlastyng.
And therfore delyuered he hym into the handes of the priestes, scribes, phariseis, and head men amōg the people, who brought him afterward vnto Pilate, beyng than iudge and liutenaunt of the prouince, to thentent he mighte [Page] be crucified. And for as muche as his wyll was to dye for oure sakes, no aunswer made he before him for his releasement, but as he had bene a shepe, suffred paciētly al their mockes, and al their punishementes. But there hid he the puissaunce of his diuine power, and submitted himselfe for mans sake, to the lowest degree of humilitie. The Iewes supposyng verely that he was none other thing at all than he seemed to be, condemned hym, and putte hym to death. This is it vndoubtedly that the prophete speaketh of: In his humblenes is his iudgement exalted. An innocent is to death condemned, whiche shall cum once agayne on hyghe, and surmountyng all other, and shall iudge the quicke and the dead. But god the father hath called his sonne backe to lyfe againe the thirde daye. After what tyme of his resurreccion, was he the space of fowertie dayes conuersaunt on yearth, bothe seen often, and felte of his disciples corporally, and than finally in syght of them all, lyfte vp he was into heauen. And the tenth daye after his ascencion, sent he downe from heauen the holy ghoste, who in suche wyse enspired the apostles hertes and their toungues also, that they myghte without all feare, publyshe vnto all people through out the world, Iesus of Nazareth, for the chiefe authour and foun [...]ayne of lyfe, and health euerlastyng, not by any helpe of Moses lawe, but by faythe and baptisme. Of all these poyntes rehearsed, none there is, that Moses law hath not in figures sygnified,And as they went on their waye. that the prophetes haue not before spoken of, yea that Iesus hymselfe hath not taught and promised. The chamberlayne, whiles that Philip was declaryng to hym these poyntes of the gospel, with other many mo, was ware by chaunce, of a litle spring of water, fast by the waye, and sayde vnto Philip, why prolong we so great and weyghtye a matter? See where water is at hande. Thou hast nowe enformed me, and I am all ready. What shall let, but that I maye forthwith be christened? Than aunswered Philip: there is no let at all, yf thou stedfastly beleue, and kepe wt all thy herte, those thinges whiche I haue taught the. This promyse alone is made at baptisme. Than aunswered the chamberlaine right gladly: I beleue that Iesus is the very same Christ, whō the prophetes hath promysed, & I beleue that he is the sonne of god, for whose sake, al men haue profered thē, health euerlastyng. Philip caused the chariot furthwith to stand styll. It was a noble carriage, richely garnished, & semely for hym that was an head officer to a barbarous quene. But downe alowe muste he come, that shall be founde mete for baptysme, and strip himselfe naked of all garmentes. Bothe wente down into the water, and there Philip christened the chamberlayne, a poore man, the riche, a simple and an abiect, the puyssaūt and mightie, a man in himselfe right perfect of all his lymmes, the vnperfect that lacked parte of his mē bres, a Iewe, the Ethiopian. So litle regarde here was had to mannes personage. There is no disagreaunce where is faith in Iesus Christe, and consent of mynde together in one accorde.And assone as they w [...] cum oute of the water. After baptisme, there was neyther chā berlayne, nor Ethiopian, but a newe creature. And as for Philip, as soone as he was come out of the water, an aungel of the lord toke him away, and more of him saw not this chamberlaine, neyther after desyred he to haue his teaching, being once inspired with the holy ghost in baptisme: but as one righte glad at the hert, that he had learned Christes fayth, made an ende of his iourney, that he might at home likewyse publishe the name of Christe among his countrey men of Ethiop. Fynally the aungell set Philip downe in the nexte [Page xxxvi] citie called Azotus, whence he came: and takyng thence his iourney, in euery place, where village or towne did lye in his waye, he preached the gospell, vntyll, he came vnto Cesarea, a citie in Palestine, where his dwellynge was.
The .ix. Chapter.
WHyle these thynges were in doing, Saule in all his procedynges againste the Christians, expressed muche crueltie, not onely within the walles of Hierusalem, but where els he perceiued that the disciples, whiche were scattered abrode, had spred also the worde of the gospell purposyng than more and more with himselfe not onely, to threaten them and to enpryson, but to kyll and murther them in sundry wyse, went vnto the hygh Byshop, to thentent that by maintenaunce of his authoritee, he myght the sooner consume them: & desyred to haue his letters of commission, not onely to cities nygh there about where he had already exercised his crueltie, but vnto Damasco, a citie in Phenicea, far of from Hierusalem, dyrected vnto the Synagoges of ye Iewes there dwellyng, for that ende that he might, thorowe their ayde, at commaundement of the high Byshop, bryng fast bounde to Hierusalem, whomesoeuer he had taken faultie in this heresye, [...]yther menne or women. These and suche lyke thinges was Saule moued to doe, of a plaine and no dessemblyng mynde, supposyng with himselfe, accordyng vnto the Lordes saying, that his deuoure and seruice herein, was pleasaunt to God. And therfore God suffered not his handes to be polluted with innocentes bloude, but called hym abacke in the myddes of his rage. For whan he was almoste at his iourneyes ende, not far from the citie Damasco, a sodaine light from heauen, shone about him: and sodainlye, as he was fallen for feare vpon the ground, hearde he a voice, saying vnto hym: Saule, Saule why doest thou persecute me? Thā Saule as one stricken wt a great maruayle who he should be, that on hygh aboue, and so myghty, complayned of wrōg as it were done by his frēde, and in doubt whether he were some aungell, or els God himselfe, aunswered fearfully: who art thou, O Lorde? Than sayed he: I am thesame Iesus of Nazareth, whome thou supposeste to be deade, whereas I dooe liue & reigne in heauen. But thou in persecuciō of my disciples, & of my name, doest persecute me also, vnawares thereof. But all thy labour is in vaine.
For it shall be harde and paynfull for the, to beate thy heeles againste the prycke. For thy striuyng is not against manne, but againste god, whose wil [Page] no manne is hable to resiste. Wherfore thine offēce herein, is double the more, and nothing shalt thou preuaile therby, and yet doe thy selfe a shrewde turne. Saule hearing this, trembled for feare, and as one amased, saide: Lorde, what wylte thou haue me doe? By this answere, his erroure appeared to haue cumme of plaine ignoraunce, and of no malice. To instructe once suche erpsons, it were sufficient. But it was expedient that an high and fierce stomake, were plucked downe, and suche one that mynded nought els but to threaten and kylle, were made afrayed, to thentent he myght be easlye taught. Than sayed the lorde to him: aryse and go into the citie. There shalt thou learne what is for the to do. The lorde stryketh man in suche a sorte, that it maye be for his health: so he casteth downe, that he maye set vp, so maketh he them blynde, that he maye lighten them. Saule beyng in his cruellrage, was throwen downe headlyng, but after that he became meke and ready to obeye, he was byd stande vp.
Whyle these thinges were thus in doyng, the men that went with Saule, in his iourney, stode amased, hearing certainly one talke to Saule, but seing no man. Than Saule vpon good comforte that he toke hereof, arose vp. The first step to vertue is to be set vp on foote. And beholde againe an other myracle, although his iyes were open, he could not see. Than those that came in his company, lead him by the hande into the citie of Damasco. And yet was not he than forthwith admitted to the gyfte of the holy ghoste, that it shoulde be noted of vs that came after for an example, howe it were not mete to laye hande forthwith vpon eache person, but firste to see them that are newlye instructed, diligently tryed, and prepared by fastyng, & praier. Wherefore than, lyke as the apostles abode at Hierusalem ten dayes space, in expectacion of the holy ghoste, so taryed Saule at Damasco three dayes, seing none yearthlye thyng with his corporal iyes, but thinwarde iyes of his soule, were in ye meane space clearly illustrate: al that whyle receyuyng no foode, but his mynde was fed the meane time with heauenly doctrine.And there was a certayne discyple. There was the same tyme at Damasco, a disciple, (for so were they than called whiche had receiued the gospel,) named Ananias. The lorde had piked oute this Ananias, by whose handes his pleasure was bounteously to replenishe Paule wt giftes of his holy spirit. And therfor hym spake he vnto beyng a sleape, in his dreame, and sayd: Ananias? He on the other part anon perceiuing that god called him, made answer: lo I am here lorde: as who sayth disclosyng a true christian herte, ready at all commaundementes. Than sayde the lorde: ryse vp and go thy waye into the streat, whiche they commonly call streyght, and aske at Iudas house for one Saule, who was borne in Tarsus. For lo, there is he in prayer, suyng to haue grace and liberall comforte from vs. At the very same tyme, Saul lykewise as he was in prayer, thoughte ye one Ananias, had entred into ye house to hym, [Page xxxvii] and layde his handes upon him, to thintent he myght receyue againe his iyesight. Euen so the lorde prepared in their mutuall vision eache one for other.
But Ananias sore afrayed at the name of Saule, who for his cruelty, was than muche spoken of among the christians, made aunswere: I haue heard lord, of many one, howe sore this man hath vexed thy blessed saintes at Hierusalem, and yet not so contented, but nowe is he hither come also, beeyng put in authoritie by a streyght commission from the hygh byshoppes, to laye thē al fast in fetters, that call vpon thy name. Herunto the lorde agayne made aunswere: I knowe right well howe ye my shepe are muche afrayed of that rauenous wolfe.
But there is no cause why thou shouldest feare. For that wolfe haue I chaunged into a right gentle shepe. Wherefore see thou go vnto hym boldly. For hym I haue chosen to myne owne selfe, as a notable instrument, to carye my name before the Heathen, before kynges of the yearth, and the chyldren of Israel. What he hath done hytherto, was not done of malyce, but of a zele to the lawe of his countrey. And forasmuche as of plaine ignoraunce, his iudgemēt failed him, sum tryall hath he shewed of his towardnesse, how earnest a defendour of my gospell, I am lyke to haue of him, in tyme to cum. Hitherto hath he scryuen against the professours of my name, beyng armed therunto with bulles from the high byshoppes, with threatnynges, and with fetters for them. Hereafter more manfully shall he fight and stoutly, beyng armed but with my spirite, and gyrte with the sworde of my euangelicall worde, againste all them that hate my name. For the glory and renoume wherof, far greater affliccion shall he willyngly suffre, than nowe of late he prepared againste you.
Ananias, well encouraged at these wordes, departed thence, and entred into Iudas house: he founde Saule praying, and layde his hande vpon hym, and sayde: brother Saule, the lorde Iesus Christe, that appered vnto the in the waye▪ as thou waste cumming hither, hath sent me to the, to thintent thou shouldeste receiue thi sight againe, and be replenished with the holy gost. Ananias had vneth spoken these wordes, but there fell from the iyes of Paule in the same place, as it were certaine scales of a fishe, & so recouered he his sight. And immediatly he stode vp, and was baptised. After that, whan he had receiued sum foode, he was well strengthned. In this maner that excellent capitayne of Christes gospell, & he that shoulde soone after obscure the glory & renowne of other his apostles, receyued at the hand of Ananias, a poore and hū ble disciple the holy ghost, before that he receiued baptisme. But nothing is done out of ordre, that is done at Iesus Christes cōmaundement, whō Paule hadde for hys teacher. For so had he gyuen his apostles authoritie, that he [Page] woulde neuerthelesse reserue vnto hymselfe, the higheste authoritie of all the whole matter.
Than Saule beyng sodainly chaunged, abode for certaine dayes in companye with the disciples, whiche were at Damasco. And without any further delaye, he begonne furthwith e [...]en there, contrary to the byshoppes commaundement, to sette vpon the office that he was appoynted vnto by Christe. And he went into the Iewes Synagoges, and published openly and frankly, affirming that Iesus of Nazareth was the sonne of god, for whose sake alone, all men shoulde haue profered them, accordyng to the Prophetes foresayinges, health euerlasting. The Iewes, which knew of Saules cruel fiercenesse agaynst the Christians, by the rumoure that was bruted abrode, reioysyng that they had gotten suche a valiaunt defendour of Moses lawe, whan they had hearde that he did so earnestlye preache Iesus name of Nazareth, they maruayled what had chaunced vnto the manne, that he was so sodainlye quyte altered, and sayde amongest themselues: is not this the same Saule, who of late did all that euer he could, assaulte theim that called vpō this name at Hierusalē, whiche name he blaseth nowe abrode, and famously publisheth: and nowe but of late came hyther, purposely to take all suche persons, (yf he myght fynde any here) and to bryng them faste bounde to the highe Bysshoppes, there to be punished at theyr wyll and commaundement? Howe cummeth this to passe, that he hathe so sodaynly caste of his Iewyshe condicions, and forsaken Moyses, and hathe become a professoure of the crucified? But Paule, whome that name in veray dede than better agreed with, after that he once became of a troublesome person, a teacher of sobernesse and quiet libertee, so litle was afrayed at suche manier sayinges of the Iewyshe, that he beyng euery daye the better strengthened with spirituall coumforte, confounded and muche troubled the Iewes that were dwellynge at Damasco, affirmyng constauntly, and prouing by the testimonies of holy scripture, that Iesus of Nazareth, whome he had before of ignoraunce persecuted, and dyd nowe preache, was the trewe Messias that was promysed to the worlde, and that none other should be borne hereafter, at whose handes the Iewes ought to looke for euerlastyng health.
Whan Paule had taken suche an enterpryse vpon him, many dayes at Damasco, no litle to the disciples ioy and comforte, and not without a greate [Page xxxviii] rumble and murmour of those, that did not than beleue, the Iewes at lengthe layed their heades in councell togither, to thintent that they might (by lying in wayte for him) slaye hym. O what a nacion is this that murthereth men? Paule reasoned, taught, and vanquished the Iewes with testimonyes of their owne lawe, as it were with their owne weapons. But there was nothyng els with them, but conspiracies, stockes, prisons, stripes, and sondry kyndes of deathe. But this had the lorde by promisse, assured his welbeloued seruauntes of, that they shoulde not lose, no not a heare of one of their heades, excepte his father suffered it. The tyme was not than come for that excellente warryoure to dye in the gospelles cause, he had than many battels behynde, to fyght for Christes people, many daungerouse perylles were to come, for him to sustayne in fyght of battell, many cities and countreys wer lefte for him to subdue by goddes holy worde, and to call vnto Christes yoke. Wherfore Paule,They watched the gates day and nyght to kyll hym. as it was goddes wil, had warnyng that ye Iewes laye in wayte for him, insomuche that they kept the gates day and night in watche for him, that he should not away escape, but that they would kil him. To bring this acte to passe, they had procured them ayde of the Lieftenaunt of the citie, who was the debytie of king Aretas, to thintent that yf theyr priuey watche had not wel proceded to theyr purpose, they would neuertheles openly & by force slay him. The disciples than, conceyuing in their myndes, how that the lesse the person cared for himselfe, the more was he worthy to be saued, woulde not suffer, so valiant a warryer in Christes worde, peryshe. Wherfore they hydde him, and by night let hym downe by a corde of the towne walles, in a basket. Euen so oftentymes, yea, bolde and valiaunt capitaines do runne awaye, to thintent that they maye, accordyng to the prouerbe, be able to fyght againe.
O what a woondre is it to see ye course of thinges turned vpside down? Nowe lurketh he in corners & starteth away, who a litle before with many sore thretnynges persecuted: and now prouide they to saue Paules lyfe, whome he before inuented crafty meanes to slay. After this, whā he was once come to Hierusalem, and would haue accōpanyed with the disciples, with whome the olde Saule was to well knowen, Paule as thā vnknowen, al were afraied of him, as the shepe of the woulfe: not trustyng his woordes that he was a disciple, callynge well to their remembraunce what crueltie he was wonte to expresse, in persecutyng Christes flocke. They suspected than that some priuie wyles had been cloked vnder the name of a disciple. But Barnabas the Leuyte, of whome we spake before, that knewe what was done concernynge Paule, brought him to thapostles, before whome, he declared all the whole matter, how the lorde had appeared vnto him as he was goyng to Damasco, & spake to him, and how sodenly his mynde was chaunged, and how frāckly and frely he had preached the gospel in Iesus name the lord. Thapostles reioysed thereat, and with theyr honeste rehersall, commended him to the whole companye. So was he for a time, busylye occupyed at Hierusalem, kepyng companye with thapostles, and disciples, & boldely there professyng, and preachyng the name of the lorde, whiche he had of plaine ignoraunce, persecuted.
[Page]And that did not he onely before the people of Hierusalem, nothyng afrayed of the reprochefull name of an Apostata, because he had swarued from the byshoppes trade in religion, but preached lykewyse Iesus name before the Gentyles, whiche for the great renowne of that citie, dwelled than at Hierusalem, and before the Iewes, whiche were borne among the Grecians, reasonynge with them, and by verye testimonies of the lawe prouyng that Iesus was the sauiour of the worlde. But in no wyse coulde they abyde suche libertie of speache, & therefore resorted to suche, as they were wonte to do for ayde againste him, whome they were not able in disputacions to vanquyshe, searchinge out some waye to slaye Paule. Suche bee their disputacions, that are of Iewyshe condicions. And euen than were priuie wyles also inuented to betrappe him withal, whan that he leaste thought vpon any suche daungier, After that the brethren knewe of this, lest any thinge shoulde betyde hym otherwyse then well, they conueyed hym a waye vnto Cesarea Philippi, whiche is a cytie in Phenicea, and sente hym eftsones thence vnto Tarsus, in Cilicia where he was borne. For by meanes of Paules wanderyng about, and his leadyng from place to place, the gospell well prospered. In the meane while, after the tyme of persecution was well ouerblowen, the congregacion of disciples, whiche than were disparsed thoroughout all the partes of Iurye, Galile, and Samarye, in the whiche cuntreys principally taught the lorde, and where before all other places, he commaūded that his gospell shoulde be preached, lyued at some reasonable quietnes, takynge comforte eache one of other, thorowe mutuall vnitie and concorde: and what for the smalle regard they had to mannes threatninges, and the dayly increase besydes of theyr nūber, they were well edifyed in Christes faythe, lyuyng in feare of the lorde, and replenished in tyme of aduersitie with spirituall consolacion of the holy ghost. This was it vndoubtedly that the lorde had promysed them: in the worlde ye shalbee well assured of trouble and aduersitie, but in me shal ye haue quietnes of mynde, and ghostelye comforte.
It befell that Peter, whyles he as a vigilant shepehearde, of a stoute courage, wente abrode, trauelyng many countreyes, nowe these to visyte, nowe those, came also vnto the holy sainctes that dwelte at Lydda. That Lydda is a citie on the sea syde in Palestine. There foūde he one called Eneas, who had layne bedred eyght yeares before. For he was taken with a palsey. Peter thā remembryng the lordes commaundement, that what house soeuer they came into they should heale the sicke, for it were not syttyng for bodely diseases to raigne, where spirituall phisycions be present, sayde to hym: Eneas, Iesus Christ make the whole. Aryse, and make thy bed. Immediatlye vpon these wordes spoken, he rose vp whole, and made his bed himselfe. This was a token of perfyte health. Whan they sawe hym sodenly made whole by vertue & power of Iesus name, who had layne bedred so many yeares, as many as dwelt at Lidda, & Sarona, a towne on the sea coaste nyghe vnto Lidda, were cōuerted to the Lorde, and professed the name of Iesus Christe. And so of one [Page xxxix] whiche was restored to his corporall health, were many a one moued to health of soule.
There was agayne at Ioppa, a disciple called Tabitha, whiche with the Grekes signifyeth Dorcas, with ye Latynes Caprea, whiche name gyue they of the cleare sight of the iye. This woman had bene vertuously occupied in all maner godlynesse, but chiefly in workes of mercy, wherwith she releaued the poore. It befell thesame time that Peter was busye in his office at Lidda, that she dyed of thesame disease that she had bene sicke of. And whan they had done with washyng the dead corps, accordynge to theyr accustomed maner, they layde it in a highe chamber for to be annointed. And for as muche as Ioppa was not far from Lidda, and the disciples had vnderstandyng that Peter was there, thei sente two men in message to him, desiring that he would vouchsafe to come vnto them.
Peter than declaryng in himselfe an example of a good shepehearde, came to them vndelayedly. After his cumming within the house, they brought hym vp into the chamber, to the intent he shoulde be moued at the sight of the dead corps, to take sum pitie or compassion for her death. There stode about Peter all the wydowes, who among other ministeries, whiche were prayse worthye, chiefely were commended for seruing the holye in all their necessities: they mourned her with wepyng teares, whiche they let fall, more of pitie towarde the poore whome she was wunt to refreshe with many good turnes, then for her [...]ake that was departed. Their weapyng was then a sufficient openyng to hym of theyr myndes what they desyred to haue.
They called not to rehearsall her good dedes, but brought forth to syght, the coates and other garmentes, whiche Dorcas had already made to clothe the holye withall. But this her indeuour in doyng good, was by death interrupted. Then Peter hauing in remembraunce Iesus example, where as he raysed vp the chiefe priestes doughter of the Synagoge, after the multitude of those that mourned were first of all put oute of doores, commaunded them all to go furth. For the widowes were onely they that mourned. And weping is a let to prayer. And moreouer because that women, whiche of their owne nature are weake spirited, shoulde not be troubled at the rysyng vp of the deade bodye he would haue none of them to be present▪ but he all alone, prayed, knelyng on his knees. For the holy ghost, by whom all miracles are wroughte, is not at all times in like force with mā. But his vertue by prayer, is quickened, [Page] like as fayth is also:And turned hym to the body & said: Tabitha, aryse. without the whiche no miracle at al is wrought. Whan Peter had made his prayers, and conceyued spirituall strength of the holye ghoste, he turned hym to the bodywarde, and sayde: Tabitha, rise vp. Than shee, as these wordes were spoken, awaked, as though shee had ben in a slepe, and loked vpon Peter. And after that she had behelde him well, sate her down agayne. Peter than putting forth his hande to ayde her withall, set her vp, beyng thā on liue and lastly. After this maner must they be lifte vp vnto godlines, whiche be of their owne selues weake: First of all muste god be prayed vnto, that he would take mercy vpon them. That done they muste be taughte what to do, rebuked for theyr lyfe mispent, and exhorted to amende. Finally they muste haue ayde as Dorcas had, to be lyfte vp by good example, to more perfeccion of lyfe.
Whan Peter had called the holy brethren and widowes, whome he before had bidden go forthe, into the chambre againe, whiche were likewise their selues occupyed in praier, lokyng for the mercifulnes of the Lorde, he shewed them the woman on lyue for them all to beholde. That miracle was soone bruyted abrode ouer all the citie of Ioppa, and caused manye one to beleue in Christe. For that is the very chefe commoditie that cummeth of miracles. For it shoulde not otherwyse muche auayle to call one or two amongest so manye thousandes, that come by tymes into this worlde and departe thesame, vnto lyfe againe, whiche muste neuertheles soon after dye. And this was an occasion for Peter to tarye manye dayes at Ioppa. For where shoulde he that fissheth for mennes soules abide more to his contentacion, than there as manye cummeth vnto his nette? All this meane whyle abode Peter the chiefe of all the apostles, and he that by reason of so greate myracles whiche he hadde wrought, both was famous and mighty, at one Simons house, a tanner by his occupacion.
The .x. Chapter.
HYtherto had none of ye apostles bene conuersaunt among the heathen, but by occasion was that chamberlaine whiche came from Ethiop, induced to Christes religion. And yet sum of the gentiles were the better, that they dwelt nere vnto ye apostles. For in Cesarea, ye most floryshing citie of Palestine, whiche to fore was called Stratōs castle, was a certaine manne named Cornelius, captaine ouer a band of mē, which wer of Italie. This mā, though by trade of his auncestry, he were heathen, & by reason of his office, a man of [Page xl] armes, yet as one that desyred to be a christen man, he was a good lyuer and feared god. Like him was all his whole houshold. For it is commenly seene that the residue of the housholde, do frame themselues in condicions, like vnto the maister of the house. He in two poyintes chiefly, declared hymselfe meete to take vpon hym Christes religion, in liberally refreshing the neady, & poore, and in continuall prayer to the lorde. He knowledged the true god, for that he learned,A deuou [...]e mā and one that feared God. by reason that he was conuersaunt among the Iewes. He knew that his fauour was chiefly obtayned, by beyng beneficiall to the poore, and by cō tinuall prayer. It remayned alwaye certaine, that he whiche had already abundauntly ynoughe, shoulde haue more geuen hym. This man beyng in his prayer, not muche before supper tyme, the nynth houre of the daye, did euidētly see a vision, the angel of god cummyng towardes hym, and callyng hym by name, Cornelius, as though he had ben familiarly acquaynted with hym. But Cornelius beholding than the angel, and beyng sore afrayed by reasō of the maiestie of so rare a personage, sayde: Lorde what art thou? The angell aunswered: thy prayers are not spente in vayne, neyther yet thy almes dedes, wherwith hitherto thou hast earnestly called vpon god, to be mercifull to the. For what thou hast bestowed to refreshe ye poore, ye lord vouchesafeth to coūte it bestowed vpon himselfe: & he wil reward thee in their behalfe, which are not able to require. Wherfore thou hast not emploied thy benefite on him that wil forget it. Thou haste done for thy parte accordyng to his wyll, he agayne on thother parte, wyll accomplishe that thy requeste, whiche thou haste continually by prayer, desyred. The lorde hath heard thy praiers, because thyne eares were not stopped from the poore. Nowe therfore this must thou doo without delaye, that from hence forwarde the lorde maye shewe vnto the, his bountifull goodnes. Sende sum of thy seruauntes to the citie Ioppa, and enquire there for a certaine man named Simon, and desyre hym to cum speake with thee, this man in the iyes of the world, is not of any great estimaciō, but in the sight of god, highe in fauour by reason of his godlynes, and is otherwise called Peter. He hosteth at a certaine mannes house in Ioppa, whose name is Simon, a tanner by his occupaciō, and dewelleth by the sea syde. Of this Peter shalt thou learne what thou must do to obtaine saluacion. Whan the aungell had this sayde, he vanished awaye. Than by and by Cornelius sent a couple of his housholde seruauntes, and with them one that was a souldier retaynyng to hym, whose honeste conuersacion and trustynes, he hadde great profe of, for not onely all Cornelius owne housholde resembled him in godly liuinge, but there were sum souldiers also, that folowed the vertuous trade of their capitaine. And whan he had shewed them all the matter and effecte, as touching his vision, he sent them to Ioppa. These thinges were done in the euening.
The nexte daye Cornelius messengers went on their iournaye. In those dayes, so meane an embacie as that was, had Peter the chiefe pastoure of [Page] Christes Churche no disdayne at. And whan as they were almoste at Ioppa, Peter thesame time, as he was accustomed, had gon vp into an hyghe chamber to praye, almoste at the syxte houre, that is to say, about noone. And as he was an hungred in his prayer, he mynded to eate summe meate after his long abstinence. And whyles that meate was a dressyng accordyng to Peters commaundement, he was rauyshed with the spirite of god. So chaunceth it specially with them, that vse prayer and fasting. For god discloseth not his mysteryes to the fulle belyes, and slouthfull persons. His vision was this. He sawe heauen open, and from thence a great vesse [...]l let downe to the yearth, as it had ben a great sheete, knotted and fastened with coardes at euery of ye fower corners. For in olde tyme meate was serued to the table in great brode lynen clothes. In this vessell were all kyndes of fower foted beastes, and virmin which crepe on the ground and lyue on the earthe, and byrdes that lyue in the ayre, as well vncleane as cleane, together indifferently. This was meate that the Iewes dyd abhorte, but yet was it thesame that Iesus longed after, whan he sayd to his disciples, profering him meat: I haue meat to eate yt ye knowe not.
Peter muche maruayling what this vision ment, a voyce spake and sayed vnto him: aryse Peter, kyll and eate. And althoughe that the lorde had warned his dysciples that they shoulde make the Gentiles also partakers of his ghospell, yet to thintent they should the more boldely dooe thesame, he againe was admonished by a vision. But Peter, as a Iewe, yet abhorting the meate that by the lawe was forbyd, sayed: Oh lorde, god forbid that I shoulde eate any suche meates. For vnto this day haue I dewly kepte the trade of my forefathers. For hytherto neuer eate I any meate that was suspēded, or vncleane. To this, thesame voyce that had spoken before, made aunswere: that whiche God hath made cleane, thou whiche art but man, call not it vncleane. After this vision had thryse appered, to this ende, that he should more certainly beleue it, strayght wayes the vessell was taken vp into heauen.
Than Peter beyng cumme againe to his remembraunce, whyles he was musing with himselfe in a greate perplexitie, what this vision shoulde meane, and whether it were a dreame, eyther els some significacion of goddes wyll, beholde those menne that Cornelius had sente, stoode at Symons dore the tanner, and callyng forth one of the seruauntes, enquired whether that one named Peter were hosted there.
[Page xli]But before that woorde was broughte to Peter, that some there were that woulde speake with hym, and whyles he satte imaginyng in hys mynd, what the vision should meane, the spirite of god sayed to hym (for god speaketh after sondry wyse to his electe) beholde three menne stande at the doore and enquyre for the. Therefore aryse and get the downe, and goe with theym, nothyng doubtyng: For I sent them. And then shalte thou vnderstande what the meanyng of thys vision is, that thou somuche musest of. With that Peter wente downe; and came to the menne, and sayde, loo I am the verye same Symon Peter whome you seke for. What is thoccasyon of your cummyng hyther? Peter boasted not of his visyon,Beholde I am he whōe ye seke what is the cause wherfore ye are cumme. but required the heathens confessyon. For the benefyte of grace that cummeth by the ghospell, ought not to be thruste before them whiche set nought by it, as in lyke maner it ought not to be denyed to thē that are desyrouse of it. Than they aunswered: Cornelius whiche by office is a capitayne of a bande of menne, but yet a manne of good conuersacion, and that feareth God, well credited and lykewyse estemed, and reported as wel of his owne housholde, as also throughout all Iewry, was warned by the apperaunce of an holy aūgell that spake to hym, to sende for thee home to his house, that he myght receyue at thy handes knowleage what he ought to doe to obtayne saluation.Than called he thē [...] & lodged thē Peter perceyuing the visions to agree, and nowe vnderstandyng what that voyce sygnified, whiche thryse had sayed, what God hath clensed, that accompte thou not vncleane, bad them comme nere the house. For it was euentyde, and he lodged them. This was the fyrst begynnyng of any conuersacion betwene the Iewes and the Gentyles, whiche Gentyles by theyr owne accorde, preased to be partakers of the ghospell. But the Apostles dyd wisely in that they were not to hastye in the settyng forth of this matter, that it myght be euydent to all men, that they dyd not rashely, but by the commaundement of God, receyue the Gentyles to the benefyte of the ghospell. Cornelius sent for Peter, but by the commaundement of the Aungell. Peter came downe and mette them, but not before he had commaundement by the visyon. On the one parte, marke the earnest desyre that the Gentiles had to the graciouse benefyte of the ghospel, on the other parte the cherefulnesse of him, & readynes, that was desirouse to saue al sortes of men.
The nexte daye Peter went to Cesarea, beyng accompanied with certayne christen men from the cytie Ioppa, that should beare wytnes of those thinges that were for to be doen. For their mynde gaue theym, that sum good lucke was towarde, they wyst not what. In the meane time, Cornelius beyng very desyrous of saluacyon, wayted for the retourne of his messengers, that should bryng with them Peter, and had called togethere as well his nygh kynsfolkes as his other chiefe frendes, partely that moe myght be wytnesses of this facte, and partely also that moe myghte be partakers of so greate a benefyte. But whan as Peter entred into the house of this captayne Cornelius, he much reioysyng therat for reuerence towarde him, went forth to mete him, and fallyng [Page] downe to Peters feete worshypped hym: perceyuyng to be in hym sum what more excellencie then was semely for a manne to haue.
Thus ought Christ to be worshipped in his ministers, but yet so, that the glory dewe vnto God, be not attrybuted to manne. Then Peter geuing example howe muche the preachers of Christes woorde, ought to abhorre ambiciō, and the desire of honoure, and howe smalle prayse ought they to chalenge for those thynges whiche be done thorowe vertue of Christes name, suffred not thys captayne to lye prostrate vpon the grounde, but embracyng hym in his armes, dyd lyft him vp, saying: aryse, I am but a man as thou art. Geue vnto God this homage, for I am but his minister.
And commonyng than in thys wyse familiarly wyth him, entred into the house together. Whan they were cum into the inner house, Peter found there, a greate numbre assembled together.It is an vnlawful thīg for a man y• is a Iew, to company or cum vnto an alien. Here conceyued he as a couetous pastour good hope that he shoulde haue great vauntage. And so whan Peter was set doune, he began, as an heauenly oratour, to speake to them in thys wyse, partly that those that came wyth hym, shoulde not haue occasyon to be offended, and partly that he myghte stablyshe the captaines houshold in that theyr confydence, whiche they had conceyued: you know that it is not permytted by the lawes, that a Iewe be eyther in household, eyther otherwyse in company with aliens, men of a sundry kynde of religion, and not cyrcumcised. Yet I being a Iewe, am not afrayed so to doo, not yet despising eyther the trade or custome of my countrey, but folowyng herein the commaundement of God, that signified vnto me by vision, that I oughte not to esteme any manne, what countrey soeuer he be of, to be vncleane, or hate worthy, for as muche as god taketh no man to be vncleane. For onely he maketh holy euery thyng. I therefore stickyng to the commaundement of god,For what entēt haue ye sent for me? came hither wythout delay as soone as you sent for me, wherfore it is your part to shewe me what the matter is, that you sende for me. Peter speaketh to all, that he maye wynne them all, perceyuyng that for thys cause they were assembled together, that they myght al at one tyme, heare the ghospell preached. Marke howe featly Peter playeth the pastours part: for he doeth not cōmunicate the high misteries of the ghospell vnto them, before he perceyued them to be desirious to learne.
Than Cornelius before them all, rehearsed howe the matter stode, saying: fower dayes paste I was here in my house fastyng, and earnestly in my prayers, about the ninth houre of the daye. And sodaynly beholde a certayne man, whose countenaunce was full of maiestie, stoode visible before me, in a glystening [Page xlii] garment, and sayed vnto me: Cornelius thy prayer is hearde, and thy liberall and bountifull almes, that thou hast bestowed on the poore, is not forgotten in the syght of God. Wherfore sende to Ioppa, and desire Symon, otherwyse called Peter, to come to thee. He is hosted in the house of Symon the Tanner, nere to the sea. Than sente I incontinent messaungers of myne owne folkes vnto thee, whiche thyng I had not been so holde to haue enterprysed, vnlesse an aungell had so wylled me. And I moste hertely thanke you of youre goodnes, that vouchesafed to come hyther. Nowe therefore we are here present all of one mynde, without hurte meanyng towardes any man, as we take God to wytnesse, very desirous to heare what God hathe geuen you in commaundement to shewe vs. For thaungell that put me in this confidēce, promysed me so: and we doubte not but you wyll so dooe, forasmuche as you also by the commanudemente of God, [...]ouchesaued to come and common with vs.
Than Peter perceyuing their vnfayned meanyng, opened his mouthe, and began to speake in thys wyse: I doe ryght well perceiue that in the syght of God, one person is not preferred before another: but that in all countreys who that feareth God, and liueth lyke a good man vprightly to God and the worlde, is set by of hym.
For asmuche as I vnderstande that you are free from oure lawe, and yet neuertheles that ye woorship one God whiche is the true God, as we do: & that dayly ye offer thorowe prayer, sacrifice, and seeke hys fauoure by succouring of the nedye: For why? this is thonely thyng that the lawe and prophetes doe teache. And although that God hath nowe at the last perfourmed that thing whiche he long sence promysed, by the mouthes of his prophetes, that he woulde sende Messias, that is to saye, Christe shewyng to ye Israelites his wyll, nowe not by meane of any prophete, but by hys onely begotten sonne Iesus Christ and proferyng them, thorow fayth & obedyence to hym whome he sent▪ remission of synne, and that he eftsones wil be reconciled with theym: Yet that notwithstandyng bycause there is none other God but he, as well of the Gentiles as also of the Israelites; his wyll is that this fauour be shewed to all men, whosoeuer beleueth the gospell. And I am assured, that the rumour of this thyng beeyng sparsed, as it is, thorowout all Iewrye, is hearde among you also,Howe god anoyncted Iesus of Nazareth with the holy ghost. howe that Iesus walked ouer all partes of Iewry, exhortyng all men to repentaunce, bearyng wytnes that the kyngdome of God is euen at hand. And chiefely hys beginning to preache, was aboute Galilee after he had ben christened of Iohn, whiche was his foremessanger, and openlye bare witnesse of hym, ye Iesus of Nazareth was the lambe of God, that should take away the synnes of the worlde, and that god had anoynted hys Messias with the holy ghoste▪ whome he had seene in lykenesse of a doue as cummyng from heauen and restyng on his heade, and that it was onely he that shoulde [Page] Christen all the faythfull, not in water, as he hymselfe Christened, but wyth an heauenly power. And this oure lorde Iesus also expressed in deades, walkyng thorowout all partes of Iewry, helpyng all men, not onely in teachyng the heauenly Philosophye of the gospell, whereby the soule is healed, but also in curyng the sycke, castyng oute of deuyls, healyng lepers, and reysyng the dead, and to be shorte, in helpyng all men whome the deuyll by tyranny kept vnder hys yoke. For as he onely was free from all synne, so he only was hable and of power, to vanquishe the tyranny of the deuyll, the whiche raygneth ouer theym, that leadeth theyr lyfe in synne. For God expressed hys might in his sonne, whiche all Satans power was not hable to withstande. All these thynges beyng cōmonly spoken of thorowout Iewry, I am assured that you likewise haue heard, and doe beleue them.
But that you maye more surely beleue thys, we that were conuersaunte wyth hym, both in house, and in all other places, as long as he, beyng manne, lyued among men, doe beare wytnes of all suche thinges, as he did in all coastes of Iewry, and in Hierusalem also, whome the highe priestes, scribes, and Pharisees, with the consentes bothe of the nobilitie, and the commens, put to death, fastenyng hym on the crosse, rendryng hym euyll thankes for hys so manyfolde benefites employed on theym. [...]ym God raysed vp y• thyrde day, and shewed hym [...] &c. But God, by whose permission all these thinges were doen for the health of man, restored him to lyfe the third day after his death, and endowed him with life euerlasting. To make this certainly to be beleued, he did personally appeare alyue, he was hearde, sene, and felt also with the handes, not of all the people, as he had bene before his death, but of certayne that were before chosen witnesses by God purposely, of vs I say, vnto whom he appered after he had arisen from death, being conuersaūt on earth fowertie dayes: & we did eate and drinke wyth hym, and he wyth vs lykewyse, lest we should doubte in our myndes, whether his body were in very dede raysed or not. And before he went into heauen, he commaunded vs, whome he before had chosen to this office, that we should openly preache to euery man, and beare witnes, that he was one, whom god had aduaunced to hyghe estate and power, that in thend [...] of the worlde, he shalbe iudge of all, bothe quicke and dead. In the meane space a sure and an easy remedy is profered euery man. For all the prophetes long synce with one consente prophecied the very same of hym,To hym g [...]e all the prophet [...]s to [...]ues. &c. that we teache, that it is onely he, in whose name remyssyon of synne shalbe geuen, not to the Iewes onely, but to all nacions also thorow out the worlde, not by merite of their woorkes, wherein the Iewes put confidence, but by fayth wherby we beleue the ghospell, and by meane of the ghospell, beleue in Christe.
Peter had not yet made an ende of his tale, and beholde the holy ghoste visibly descendyng from heauen, came on all that had hearde, and beleued the apostles wordes. Whiche thing made the Iewes, that were conuerted to the ghospell, and had come in Peters company from Ioppa, to beare wytnes to those thynges that were for to be done, astonied thereat, merueiling that the gracious gyfte of the holy ghoste, was also powred furth vpon the Gentiles, whiche were not circumcised. For they supposed the promise of the Prophetes to pertayne to the Israelites onely,For they heard them speake with tonges, and magnified god. whereas in very dede, the prophetes sayed before, that the spirite of God shoulde bee shed on all those, whatsoeuer they were, that woulde call on the name of God.
And the chaunce that folowed, expressed the meaning of thys token whyche they had sene. For they began, in presence of all men that hearde thē, to speake diuers languages, praysyng muche the bountifull goodnes of God. This so euident a token, was declared for the Israelites, that were alreadye presente and circumcised, that from thenceforth they shoulde not stycke to call theym, whiche were not circumcised, to be partakers of the faythe of Christe: it was lykewyse done for Cornelius frendes, to put them oute of doubt that by theyr fayth, they were nothyng inferiour to the Iewes, yea thoughe they kepte no [...] the Iewes lawes. Here accordyng to ye pleasure of god, the ordre was chaunged, for first they whiche were newly instructed in the fayth, had wonte to b [...] christened, and afterwardes by laying handes on theym, receyued the holye gost. But here without laying of theyr handes on them, fyrste the holy ghoste was geuen, that the apostle shoulde nothyng stycke to ministre that, whyche was of lesse estimacion, seeing that God of hys owne accorde, had gyuen that, whiche was of more excellencie. Than Peter, as thoughe that he woulde doe nothyng wythout the consent of the Iewes, thoughe he had already purposed it, sayed to them that came wyth hym: Is there any man here that wyl saye nay, but that these men maye be chrystened, albeit they bee not circumcysed, whiche haue receyued the holy ghost aswell as we? And whan as no man sayed contrary, he commaunded them to be christened in the name of Iesus Christe. All this matter beyng happely finished, as Peter was makyng hymselfe ready to returne to Ioppa, they entreated him to tarry wyth them a fewe dayes, for asmuche as they were very desirous to haue more perfecte knowledge of the gospell. Peter beyng thus intreated, was content to abyde. For he knewe that the Iewes would scarsely brooke it, that he shoulde be in housholde conuersaunt with them, that were not circumcised.
¶The .xi. Chapter.
[Page] THe rumour of this fact, came ouer to the other apostles eares whiche remayned at Hierusalem, and to the eares of the brethren also, whiche were abrode in Iewry, that the gentyles had also receyued the woorde of God. For it was an harde thyng to kepe this matter close, partely because this captaine was by reason of his office, of so great estimation, and partly agayn for that many were Christened together, either els because the Iewes were present at the dede dooing (for the chaumberlaine that we spake of before, whan he was Christened as he rode by the waye, was alone withoute wytnes, as one that had stollen the benefitte of the ghospell from the Iewes) and partely also because it was doen in one of the noble cyties of Palestine. But Peter knowing certainly that it would be noysed abrode, and that there woulde some Iewes reproue this hys doyng, toke diligent hede euery waye, that he myght not deserue any rebuke, forasmuche also as God had put thys in his mynd, which had shewed him this vision three times, because he shoulde nothyng stycke to dooe it. On the other parte, by reuelacyon of the holye ghoste, he perceyued that messangiers were come frome Cornelyus: whome he foorthwith dyd not receyue into the house, leste he beyng a Iewe myghte haue semed to haue been desyrous to compaynye wyth the heathen, but spake to theym at the doore, and before wytnesses asked theim why theyr cummyng was. Thys question he asked rather for the Iewes sakes that were presente, then for hys owne. Besydes thys after he perceyued that the vysions dyd agree, bothe on the one parte and the other, he went thyther, but yet not withoute the compainy of some Iewes, whiche were knowen to bee menne of good credence, who shoulde beare witnes what were doen, and without whose consent he woulde do nothyng to thentent that by these meanes afterwarde, yf anye man woulde grudge at his doynges, they, as wytnesses, myght become proctours of hys cause. Agayne whan he was come to Cornelius house, he dyd not foorthwith enter in, as a man desyrous to talke with hym, but sente in woorde to him that he was come, that Cornelius myghte meete hym and bryng hym in: and yet was he neuerthelesse well assured, that he shoulde bee welcum. This captayne fell prostrate at Peters feete and wurshypped hym, whiche was to all the Iewes that were present, a greate token to meruayle at, of his ready minde. Agayne in hearing of thē all, he asked what his wyll was with hym, that he had sent for hym, to thentent that the Iewes, whiche came with hym, hearyng the tale of Cornelius owne mouthe, myghte the better beleue it. And fynally the holy ghoste came downe by hys owne accorde, before that they had eyther made theyr prayers, eyther had theyr handes layde on them, either they had receiued baptisme. Neither yet did he vpon this, christen them, before he had commoned with the cyrcumcised that were present, and had expressed vnto them, that it were not mete to deny them baptisme, whome God had endowed wyth hys holy ghoste. This was that great wysedome of Peter beyng a pastor and agreable with the ghospell. He well knewe the nature of the Iewes, howe muche they stode in theyr owne conceyte, because they were circumcised, and howe deadly they abhorred those that were not circumcised. This was the occasyon that he imagined all shyftes to auoyde offence of any manne. He was desyrous to make the Gentyles partakers of the ghospell, but yet in suche sorte,And whan Peter was cum vp to Hierusalem they that were of the circumcisiō contended againste hym. that by the occasion thereof, he should not lese the Iewes, [Page xliiii] yf it myght be. Nowe after that Peter had by chaunce returned to Hierusalem, where, by reason of the rumours, it was knowen howe Cornelius had been christened, they whiche were circumcised and had receyued the gospell, disputed against him, saying: wherefore dyddest thou enter into the houses of the vncircumcised contrary to the tradicion of our forefathers, and not content with that, diddest also sitte at the same table, and eate those meates whiche, are forbydden in Moyses lawe?
In this matter it becommed not Peter to holde his peace, but he tolde all the matter euen frome the begynnyng, howe as it had chaūced in this wise. Certes I du [...]st not breake the lawe whiche we haue deliuered vs of our forefathers, but in this poincte folowed I him, whiche is aboue the lawe. I was in the citie Ioppa, fastyng, and in my prayers, that no manne can suspecte it to be a vayne dreame. And whan I had commaunded, (as very hungre enforced me) some meate to be dressed, I was in the meane time rauyshed, and in a traunce sawe this vision. A great vessell muche after the fourme of a greate linen sheete, knitte fast at fower corners, was let downe from heauē, and came to me. Werupon whan I had sette myne iye, being very hungry, I loked what maner of meate there was.
And there I sawe dyuerse kyndes of fowerfoted beastes, besydes those that were noxious beastes, with other sondrye kyndes also of beastes▪ that crepe on the yearthe, and fowles of the ayre, whome the lawe by expressed commaundement, woulde vs to abstayne fro.
Whiles I was lookyng on this, I hearde also a voyce whiche exhorted me that I shoulde not sticke to eate thereof, and sayed vnto me: aryse Peter, kyll and eate. To whome I made than answere: God forbyd. For to this daye hath no vnclene meate entred into my mouthe. Than aunswered the voyce eftsones in this maner: call not thou, whiche art but man, those meates vncleane, whiche god hath purified. This vysion dyd three tymes appere. And afterwardes all those meates, whiche I thought worthy to be abhorred, were taken vp into heauen.
And after I was cum to my selfe, whyles I reuolued in my mynde what this vision, whiche so often apered, shoulde meane, the spirite of god forthwith gaue me knowlege that there were three men at ye doore where I hosted, sent from Cesarea, that would speake with me. And the same spirite commaunded me that I shoulde not sticke to goe with them. I obeyed the visyon, [Page] and by the holy ghostes sendyng, I tooke my iorney to Cesarea, not alone, but I tooke syxe brethren with me, to beare wytnesse of all those thynges, whiche I dyd by the commaundement of God. And brefely er entred into the mannes house that had sente for vs. There he in presence of vs all, shewed howe that fewe dayes before, whyles he was fastyng and hys prayers, at home in hys house, he had seene an Aungell standyng before hym in a glistenyng garment, when it was brode daye, and saying vnto hym. Cornelius, sende some of thy seruauntes to Ioppa, and let theym desyre Symon, otherwyse named Peter, in thy behalfe to take the paynes to come speake with the. He shall tell the those thynges, whereby thou and all thy housholde, maye be saued. I perceyuyng these visions to had agreed on both partes, and perceyuyng farder howe earnest theyr desyre was with out all dissimulacion, beganne to teache them those thynges that our Lorde Iesus had willed vs to preache.
I had not fully fynished my communication, but beholde the holy ghost cummyng from heauen, entred into theym, in lyke maner as he at the fyrste tyme, had into vs: and they began to speake dyuerse languages, euen as we than spake. Thys was an euident token, that their faythe was approued before God. And euen than the very thyng it selfe shewed, what this hard vision to vnderstande, that I had seene, dyd meane. For these were those same fowerfooted creping beastes, and fowles, whiche we that are circumcised, do abhorre, but goddes wyll is to haue theym purifyed thorowe faythe, yea he wyll not, that we take anye thyng as vncleane, whiche thorowe faythe of the ghospell, is made holy. And farther I remembred the wordes that the Lorde spake vnto vs whan he was ready to ascende to heauen: Iohn baptised in water, but you shalbe baptised in the holy ghoste. And we diepe the body in water, but it is not water that gyueth saluacion, vnlesse by faythe we obtaine the fierye baptisme. And whan as the matter of it selfe in effect was euident enoughe, that they had receyued the baptisme whiche Iesus the lorde had promysed, and that the same fauoure thorowe faythe, was employed on those whiche wer not circumcised, whiche we before had receyued: not because we had so deserued by kepyng of the lawe, but thorowe our fayth, wherby we beleued our lorde Iesus Christ,What was I, that I would haue wythstande god how coulde I be agaynste the wil of god? Was it for me to staye, that they shoulde not be baptised in water, whiche were than already baptised in the spirite of God, seyng that water is nothyng elles but a token of the grace that shalbe geuen vs from heauen? But than was grace gyuen them before, without oure ministerie. So that to deny them to be baptysed in water, had bene nothynge elles, but to improue that whyche God had done. Whan they had hearde these hys wordes, they helde theyr peace, and praysed God, saying: than the verye thyng in effect is euidently declared, that God hath gyuen repentaunce, not to the Israelytes onely, but to the Gentyles also that they therby maye obteyne lyfe euerlastynge. And [Page xlv] these were the firste frutes of the Gospell that the churche had of heathen, by Peters procurement. For before hym, none other durste so doo, but Philip onely, and that also not without monicion of an aungell
For they that by reason of sore persecucion after Steuens death were dispersed, wente from vyllage to village, and from citye to citie, vntyll they came to Phenice, and sum to the Yle Cypres, whiche lyeth ryghte ouer agaynste Phenice,And y• haue of the lorde was wyth them. &c. sum also scattered to Antioche, whiche deuideth Phenyce from Cilicia preachyng to euery man the doctrine of the ghospell, which they had receyued of the Apostles, and yet durst not they communicate it to anye man, but those that were Iewes, not because they hated all menne besydes, but of a certayne godly feare whiche they had, forasmuche as they thoughte, that it was not lawfull to gyue to dogges the holye, whiche to do the Lorde had forbydden theym. Aboute thesame tyme, arose vp certayne menne that were cōuerted to the fayth, borne parte in Cypres, and parte in Cyrene, which entryng into the citie of Antioche, durste boldly speake of Christe to the Grecians, and preached oure Lorde Iesus vnto theym, and they prospered, the matter succedyng very well, as the wyll of God was that it shoulde do, who gaue strength and courage to the setters furthe of his name. For among them also a great numbre that gaue credence to the ghospell, were conuerted to the Lorde.
The knowleage of this matter by noysyng of it abrode, from one to another, came to the eares of the churche whyche was at Hierusalem. And for this purpose ye leuite Barnabas, a man whiche was borne in Cypres, one of suche perfeccion, as was semely for an apostle, was sent thyther by the apostles to see what was dooen there, and that he, yf he perceiued it to be agreable to the will of god, shoulde allowe it by the authoritie of thapostles. So great heede they tooke in receyuyng the heathen to be partetakers of the ghospell, although thapostles muche desyred that it shoulde so be, partelye leste that it shoulde be afterwardes called backe or broken of the Iewes, as a thyng vnaduisedly or rashely doone, and partely left the gentyles shoulde verye muche mistruste theymselues, in that that they had dooen, as thoughe the lawe of Moyses must haue been their helpe and theyr staye.And exhorted them al, that wyth purpose of herte. &c. But after that Barnabas was cum to Antioche, and perceiued that the Grecians had obtayned them lyke fauoure of god thorowe fayth, wythout obseruacion of the lawe, as the Iewes had, he muche reioyced that the numbre of the faythfull was encreased, and exhorted them all, that they shoulde stande stedfaste [Page] in theyr, purpose, and stycke to God. For he was a good man, and replenished with the holye ghoste.they would continually cleue vnto the lord. &c. And therefore came it to passe by meanes of hys preaching, that manye moe dyd ioyne wyth the other numbre, that professed the Lorde. And because that Antioche is adioyning to Cilicia, the very nerenesse of the place, moued hym to seke for Paule, whiche was more meete for thys office, than anye other, forasmuche as he was chosen of Chryste to glorifie hys name among the Gentiles, and prynces of the yerth. For the disciples had brought hym to Cesarea, a citie of Phenice, what tyme he fledde frome Ierusalem, and thence he went to Tarsus.
Whom, after he had founde there, he brought to Antioche, because he hoped to wynne moe by hys meanes whyche was an apostle, specially chosen to this office, in so great a cytie as that was, and so muche frequented bothe of Grecians, and also Iewes.
And so they continued together at Antioche a whole yere, wyth the congregacion of the faythfull, that were there gathered together in a greate numbre, aswell of Grecians, as of Iewes, whiche was afterwardes muche increased by accesse of no smalle multitude of people, gathered together by the preachyng of Paule and Barnabas, insomuche that they, whiche before were called disciples, (because the name of Christe was odious) at Antioche firste were called of the principall authour of their religion, al Christians that professed Christes doctrine.
Aboute this season certayne Prophetes came frome Hierusalem to Antioche, among whome, one, whose name was Agabus, standyng vp in the congregacion, inspired with the spirite of God, certified theym that there shoulde come greate famyne ouer all the whole woorlde. The whiche came to passe in Claudius Cesars tyme that succeded Caligula. And because that the Iewes, whiche were conuerted to the fayth, and dwelled in Hierusalem, were for the moste parte poore men and partly had giuen all that they had in commen, and manye of theym by reason that they professed Iesus Christes name had been spoiled of their goodes by the priestes, they prouided that those whyche had abundantlye ynoughe, specially amongest the Gentyles, and had receiued the ghospell, shoulde euerye man gyue a porcion, and the money so gathered, shoulde be sente to ye christen menne that dwelled in Iewrye, for their sustentacion so that no maunne was compelled to gyue any thyng, but that euery man should geue that, that he coulde fynde in his herte with a good wyll to depart withall, accordyng to the valew of his goodes. And euen as they had ordeyned, so was it doen, And ye same money was sent to Hierusalem by Paule and Barnabe to the elders that they should distribute it as they thought beste, to those that had nede therof.
¶The .xii. Chapter.
WHyle that Paule and Barnabas were occupied aboute thys embassade, Kyng Herode, whiche had before tyme beheaded Iohn, and sente Christ agayne to Pilate, apparelled wyth a white garmente in a mockage, beeyng sorye that thys sorte of menne daylye encreased, and that the name of Iesus, Kyng of the Iewes, was well knowen in manye countreyes, thoughte it to appertayne to hys duetye, that thys secte so growynge and dayly encreasyng,And ye same time Herod the kyng stretched furthe hys handes. &c. shoulde bee cleane vanquyshed: Sathanas euen than woorkyng eftesones by theym, as by hys tooles, the same thyng whiche he before went about, but yet obteyning nothyng els thereby, but that the name of Iesus was more gloryously set foorth.
Therefore Herode practysyng hys regall and absolute power, sente certayne of hys garde with weapons, to lay hande on some of the congregacyon that professed Iesus of Nazareth, Lorde of all thynges. And so he whyche in choppyng of Iohns head, had learned to behead good men, and those that freely spake the trueth, did now lykewise lay handes vpon Iames thapostle, brother to Iohn, because he in those dayes was estemed of greatest autoritie amonges thother apostles, and commaunded hym to be headed whyche stedfastly contynued in professyng the name of Iesus. And whan he perceyued that this cruell acte, dyd well please the Iewes, he heaped myschiefe vpon myschiefe, and commaunded that Peter shoulde bee taken, whiche was chiefe among the reste of thapostles, thinkyng that it woulde come to passe, that the shepehearde beyng ryd oute of the waye, the flocke myghte easily bee dispersed and scattered: vpon whiche consyderacyon the Iewes had beefore slayne our lorde Iesus, staying their handes from the apostles. He would immediatly & without delay haue put Peter to death,Than were the daies of swetebread. but onely that their Easter day, whiche was had in greate honoure among the Iewes, was at hande, at which time the Iewes before had ben also afrayde to slea Iesus. Suche is the Iewes deuocion in kepyng theyr holy dayes. They are not afrayde to sacryfice an innocent mannes bloude at the peoples requeste, but they are afrayed to breake theyr holy daye, as thoughe that he were nothyng gyltie of murder, whiche hath in harte prefixed to commyt murder. He than commaunded that Peter beyng thus taken, shoulde be caste into pryson, and for feare lest he shoulde any waye escape, lyke as Paule had, he sette sixteene harneste men to kepe him lying in bandes, to thintēt that no man myghte by force take him awaye. For he had purposed, after the holy dayes to bryng this sacrifice before the people, that euen thirsted for innocente bloud. Lyke people lyke kyng. In the meane season neyther refused Peter to goe to pryson, hauynge [Page] knowledge before by God, that suche thynges shoulde happen, neyther made the disciples any commocion agaynste the vngodly cruelnes of thys tyraunt, hauyng well in remembraunce, howe the Lorde had commaunded, that they shoulde wyshe nothyng but well, yea to those that pursued them. Herode was not satisfyed wyth imprysonyng of Peter, ne with double chaynes, nor wyth once fower souldiers in armour, whiche in other tymes & cases were thoughte enoughe to haue the safe kepyng of one man, for this purpose verely, that his cruell entente with so great diligence, myghte muche more auayle to the settyng foorth and encreasyng of the glory of our sauiour Christ. In thys wyse Peter, whome the souldiers tooke diligent hede on, kept his holy day in pryson. In the meane while the congregacion of the disciples, takyng not a lytle thought for their shepeherde, neuer teassed day ne nighte to pray to God, that Peter myght escape.
And whan as Herode purposed to bryng hym forth before the people after the holy dayes were ended, as God would, and nyghre before he shoulde haue bene brought foorth,And behold, the angell of the lorde was there present. &c. Peter was a slepe betwene two souldiers bounde wyth two chaynes. The rest of the souldiers watched at the pryson doore. And beholde thangell of god sodainly stode by Peter, and a wonderfull lyght withall made al the house bryght notwithstandyng that it was both a darke pryson, and a darke nyght also, and smyting Peter on the syde, reysed hym, saying: Arise speadily. And forthwyth, assone as these wordes were spoken, the chaines, fell from hys handes. Than sayed the angell, gyrde thy selfe, and put on thy shooes, and see that thou leaue no parte of thy apparell heare. Whan Peter had thys doen, than sayed the angell agayne: cast on thy cloke and folowe me. In this wise Peter folowing the Aungell hys guide began to goe foorth of the pryson, not yet perceiuing that this was in very dede done that the aungell did, but supposyng that he sawe a vision, as he had before seene. But after they had passed the first and the seconde warde, they came to an yron gate that leadeth into the citie, which by it owne accorde, opened vnto them, though it had many lockes and boltes vpon it.And they went out & passed. &c. And whan they were cleane foorth, they passed on vntyll they had gone throughe one strete of the citie, and than foorthwith the aungell vanishyng away, left Peter, as soodaynly as he before had comen to him.
Then Peter lookyng about hym, and perfectly knowyng in what part of the citie he was, cummyng to hymselfe, sayde: Nowe I perceyue it is no dreame that is done, but the Lorde pytiynge those that be hys, hath sente hys Aungell, and hath delyuered me out of the handes of Herode, whiche had decreed to put me to deathe, and hath disappoynted bothe the cruell kyng, and also the earnest expectacion of the multitude.And as he consydered the thing, he came to the house of Mary. &c. Than as he was in consultynge and deuising with hymselfe whither he myghte mooste safely goe, thynkyng that he woulde make hys dysciples and felowes to be partakers of thys hys ioyfull chaucne, wente to the house of Mary that was the mother of Iohn, not the same Iohn that was brother to Iames, but that was otherwise called Marke, in whose house many were assembled, praying wyth one assente, for the delyuery of theyr pastoure.
And whan Peter knocked at the wicket of the gate whyche was towardes the streate syde, a lytle mayden came foorthe softely to harken what the matter was. Her name was Rhoda. Whome Peter perceyuyng to come to the doore, wylled her spedely to open the doore. Whan she heard Peters voice, beeyng halfe amased for sooddayn ioye, did not open the doore, but runnyng backe agayne into the house, broughte theym woorde that Peter was at the doore. But they beeyng well assured howe safe Herode had caused Peter to bee kepte, aunswered to the mayden. Surely thou arte peuyshe. But whan shee contynued styffely affirmyng that it was true that shee had sayed, some of theym sayd, it is not Peter but his ghoste, or angell that speaketh lyke him. For they were of this opinion, that euery man hath an Angell to be hys keper and guyde,But Peter contynued knockyng. &c. whiche often tymes woulde take mannes lykenes vpon hym. But when as Peter styll knocked, they opened the doore, and whan they sawe Peter come in, they woondred at hym. But Peter hearyng the greate noyse of those that reioyced that he was come agayne, beckened to theym with his hande, that they shoulde holde theyr peace, and harken wythoute noyse what he woulde saye, leste that any manne shoulde perceyue the matter, that had chaunced, by so straunge and vnaccustomed noyse that they made. Whan sylence was made, he shewed theym all the matter as it had chaunced in ordre, howe the Lorde had broughte hym out of the pryson, by the guydyng of his aungell. And looke, sayde Peter, that Iames the brother of the Lorde, be certified hereof (he was than bysshope of Hierusalem) and the reste of the brethren,And he departed and wente into an other. place. that they maye bee partakers with vs of thys ioye. In thys wyse the good God dooeth myxte sadnesse with myrthe, and myrthe wyth sadnesse, that we shoulde not vttrely despayre. After Peter had spoken these woordes, he forthwith departed thence, and went into an other place wheras he myghte more safely bee hydde, for feare leste Herode, whose contynual endeuoure in crueltie he had experyence of, shoulde agayne espie him out.
But as sone as it was daye the souldiers, to whose custody he was committed, seeyng the chaynes remayne whole, and that the prysoner was escaped (the doores beeyng shutte) were sore amased, maruaylyng what was become of Peter. And Herode, whan he had sente for Peter, to thyntente that he myght bryng him foorth beefore the people, and so to condemne hym to death, and founde hym not in the pryson, after examynacyon hadde of the kepers, commaunded them to warde, that he myghte at laysure put theym to execucion. But God euer mercyfully tenderyng those that loue hym, restrayned Herodes rage, aswell prouydyng for the safetye of the Apostles, as also of the souldiers. For it was not sytting that the safegarde of Peter shoulde, be occasion that the innocentes shoulde suffer the paynes of death. And in the meane space it it befel that Herode had occasion to take hys iourney to Cesarea, a citie of Palestine. He was offended with thinhabitours of Tyre and Sydon, and dyd euen than purpose in his mynde, to wage battayll agaynste theym. But they hearyng of that, repaired wyth one accorde vnto hym, and fyrste desiryng the fauoure of one Blastus, whyche was chyefe of the kynges priuie chaumbre, and obteyning the same, sued for peace, forasmuche as they thought it expedient for them to haue the frendshyppe of hym, beyng a kynge that dwelte so nere theym: Because that their ryches and welthynes in Tyre and Sydon, stoode moste by marchaundysynge, and therefore it was theyr commoditie and vauntage, to bee at league wyth the countreys that adioyned nere vnto them, and that they could not wage battell, without theyr great hynderaunce, hauyng not free passage for occupiers to cary out, and bryng in marchaundises.
After these matters were p [...]acibly ended, whan as vpon a certayne solemne feaste, or high daye, that was by vowe kepte holy for the health of the Emperour, by occasion whereof the chiefe rulers of the whole countrey were assembled thither, the seconde daye that the playes were kepte, (for they continued many dayes) Herode was speakyng vnto the people out of an hyghe place or pulpet before the people, hauyng on hym a gorgeous garmente that was very richely and coningly wouen and enbrodered, with bothe syluer and also gold: when that the brightenes of the Sunne beames shyning on the la [...] and bosome of the kinges garment, by reason of reflecciō, glistered vpon euery mans iyes, that no man might abyde the bryghtenes thereof, euen as it had been lyghtening,The voyce of god and not of a mā. &c. the multitude with flattery made a shout thereat, praysyng hym, & sayd: the voyce of god and of no man, as though they had perceyued in him some thing to surmount mans excellency. Such flattery of the people, doeth often cause the kynges become tyraūtes, whan they are praised as goddes, that are scarsely worthy the name of man. And princes on the other parte flatter [Page xlviii] the people, exhibiting vnto theym shewes to gase vpon, & vncleanly plaies, and oftentymes by puttynge good menne to death, as he before had obteyned the peoples fauour by the death of Iames. And yet Herode for hys parte refused not, nor abhorred this so vngodly flattery, but as a wretched person, and one that should within short space after dye, reioysed to be called god. But the vengeaunce of god immediatly lighted on hym. For streight waies in presence of the multitude, before he came downe, the aungell of god smote hym, whom; he lokyng backe sawe, because that he beynge man, had taken on hym the honoure that cannot be communicate or parted with any creature, but is due vnto god alone. And beyng taken with a sodayne disease, whiche was as fylthy and dolorouse as anye myght be, died for the veraie payne and anguishe therof, within fewe dayes after, his body beyng eaten vp with vermyne.
In this wyse whan he,And he was eaten wyth wourmes, & gaue vp the ghoste. &c. that had persecuted the flocke of god, was rydde oute of the waye the doctrine of the gospell encreased, and spred more and more abrode. And Barnabas and Saule, whan their busynesse was done, that they had in hande by the consent of the brethren, and had delyuered the money to ye apostles, and sene the same distributed to the helpyng and relyuing of ye pore, as it was ordeyned that it shoulde, returned from Hierusalem to Antioche, bryngyng wyth them a companion, whose name was Iohn, otherwyse called by his syrname Marke.
¶The .xiii. Chapter.
THe Churche at Antioche, dyd than so floryshe, that in it were dyuers that had the gifte of Prophecye, and other that had the gyfte of teachyng the same. Emong whome were Barnabas, and Simeon, whiche was sirnamed Niger, & besydes these were also Lucius, a Cyrenian borne, and Manahen whiche had ben brought vp euē of a child with Herode the Tetrache, and was his noursefelowe, & playfiere, whose coumpaignie he had lefte, and dyd than folow Christ. But Saule emong all these, was moste excellente, and one that passed all the other in qualyties required in an apostle.
And wheras they studyed for the profyt of the Churche, bestowyng those gyftes that they had, to eche mannes welth, and to set forth the glorye of Chrys [...]e faythfully, whyche is a sacrifyce so acceptable to god, that there is none more, fastyng in the meane space, that they by prayer in puritie of lyfe, myghte further the profytes of the Churche, besydes the executing and doinge of al other duetyes: the holy ghoste beeyng moued with their prayers, certifyed theym by Prophetes what he woulde haue doen, sayinge: disseuer me Barnabas and Saule, two the chief of all the reste, for my purpose, that they maye take [Page] in hande that effyce,And when they had fasted & prayed, and [...]ted their hādes on thē, they leat thē go. for the whiche I haue specially chosen theym: that is to saye, that they maye be instructours of the gentiles, and that I maye sowe farre abrode the gospell by theyr meanes. At this commaundemente of the holye ghost, Barnabas, and Saule were separated and set apart from the reste, that it myght appere to euery man, who wer chosen. And after that they [...]yth one consente, by fastyng, and prayer had made peticion to God that he would turne the offyce that they toke on them to ye profite of the congregation: those that were highest of authoritie emōg them, layed their hādes on theim, & so dimissed them ready to take theyr iourney, whythersoeuer the holy goste would leade or appoynte theym. And so firste by mocion of the holy ghost, Barnabas and Saule went to Seleucia, whyche is a great promontory, or peake on the weste parte of Antioche, & thence they sayled vnto Cypres. And as soone as they had arryued at Salamin,And they had Iohn to their minister. whyche is a noble citie in that Yle, and ye first that ye cum vnto on ye easte syde, they preached not fables inuented by mans witte, but the worde of god: and that not in corners, but in the Iewes Synagoges, of whome there was a greate noumber, by reason that it was nere vnto Syria. They had with them, as a partaker of thys mynysterie, Iohn otherwyse called Marke, whome they had brought wyth them from Hierusalem. Suche honor was euery where geuen to the Iewes, accordynge to the commaundement of Christe, that wylled the ghospell first to be offered them, leste that sorte of people, whiche otherwyse was euer full of complayntes and waywarde, shoulde saye, that they wer despised and nought set by.
They beyng thus occupied, walked aboute all the whole Ylande, vntyll that they came to Paphos, whiche was a citye dedicate in the honoure of Uenus. For this cytie standeth fardest of, on the West parte of Cipres. There they founde a certayne enchaunter whose name was Bariesus, as a manne woulde say, the sonne of Iesu, a Iewe borne, and one that professed the Iewes religion, and vnder pretense therof, falsely bearyng men in hande, that he had the spirite of prophecie. He was reteynyng to Sergius Paulus, whiche was proconsull, that is to saye lieutenaunt, or the lorde deputie of that Yland, and was a wyse man and of good experience. For suche felowes had wonte commonly to get them in suche greate mennes fauour, that they may do more mischiefe among men, when they haue once broughte theym in errour. The proconsul hearyng than that the gospell was sowed throughout Cypres, dyd not onely not withstande it, but also sent for Barnabas and Paule, beyng verye desirouse to learne of them this heauenly doctryne. But Gariesus beynge an enemye to oure sauiour Iesus, endeuoured hymselfe to resyste the increase of [Page xlix] the ghospel, and striued against the trueth whiche was cumming to lyghte, where as he was in very dede a woorker of falsehood. And Elimas, whiche worde in the Sitians language betokeneth an inchaunter and a false prophet also, withstode the apostles that were true prophetes. For he perceiuing that the procunsul was desyrous to heare the gospell, and wel assured that in time to come, there woulde be no place for his deceitfull craftes amonge them that had once learned the sure and stedfast trueth, wente about to alienate the proconsulles minde, that he shoulde no more beleue the apostles. Here marke the buckling together of mannes craftes,O thou full of all suttelrie & deceitfulnes thou childe of the deiuel. &c. and the liuely force of the gospell. Saule whiche was also named Paule, coulde no lenger forbeare this felowe, whom he perceyued ful of the deiuils spirite, that striued with myscheuous craftes against the pure trueth, but takynge to hym hertie courage, by inspiracion of the holy ghost, stedfastly loked on this enchaunter, and sayde vnto hym: O thou wicked, full of all deceite and wylynes, that expresseste thy father the deiuyll, whiche first by his wiles and lyes drew man to deathe. O enemy of al iustice and truth, and in this shewynge thy selfe to be the sonne of the deuyll, for he firste tooke from man his innocencie, thou openly striuest that truth shall not spring againe. And thou art not contented that thou hytherto hast deceyued simple men with thy deceitefull craftes but nowe also when the wyll of god is,And nowe beholde the hande of the lord is vpon the, & thou shalt bee blinde. &c. that the trueth of the gospell, in whiche is no deceit, shall shyne throughout the worlde, thou stubbernely continuyng in thy eiuyll in [...]ent, doest not cease to striue againste the wyll of god, rather hauynge an iye to thine owne vayne glorye and fylthye lucre, than to the health and saluacion aswell of thine owne soule as of a great sorte of other mennes also. And that thou mayest perceiue that the craftes whiche thou workest by the deiuils power, can nothinge preuayle againste the trueth of the gospell, beholde thou shalt nowe fele what he is hable to do, whose wyll thou doest withstand. Thou braggest that thou arte a Prophete, and one that knoweth hygh misteries, wheras in very dede, thou art inwardely in thy soule blynde. Here haste thou deceyued men, who iudge of those thinges that they see, but God that knoweth the blyndnesse of thy herte, shall streight wayes take awaye the vse of thy bodely iyes, that euery man shall perceyue that thou art blynde in very dede, and one that is vnworthy to see the same lighte whiche all other men see, forasmuche as thou wagest open warre against the lyght of the gospel, that now beginneth to aryse in the worlde. This waye shall God take vengeaunce on the vntyll that thou repent. Paule had scarcely spoken these wordes, but sodainly this enchauntoure was stricken with a great blyndnesse, insomuch that he, as one amased wandred vp and downe, sekynge for some man to leade him by the hande. These thinges were doen, the proconsul beyng a wytnes of it, and lookyng theron, who merueylyng muche at the great efficacy of this heauenly doctrine, by vertue wherof the Phantasticall woorkynge of suche enchauntours was trode so soone vnder foote, was conuerted to the faythe and professed the name of Christe, and in stede of the false Prophet Bariesus he had in high fauoure the dysciples of Iesus.
These thinges were doen at the citie of Paphos, from whence Paule sayling with his company into the lesse Asia, landed at Perga, whiche is a citie of Pamphilia. But Iohn whiche by sirname was called Marke, wente from them, and returned to Hierusalem, whence he before came to beare Barnabas and Paule companye. But they with no lesse spedynes whan they had gone ouer Pamphilia, came to Antioche, whiche is a citie of Pisidia. There entring into the Synagogue, where as the Iewes dyd customably resorte, they sate downe as other men dyd, to heare a lesson of the lawe, and of the Prophetes, whiche after it was rehersed, and no man arose vp, the chiefe rulers of the Synagoges perceyuing by their garmentes and apparell, that these straū gers were of the Iewes, and that their face and outwarde behaueour shewed them to be vertuous men, sente woorde vnto them by theyr vnder officers, that forasmuche as they were Iewes, yf any of them woulde teache, or geue any exhortacion to the people, it shoulde be lawfull for them soe to doe.
Than the heauenly oratour Paule, beyng ready to shewe his minde, arose, signifying to the multitude with mouing of his hande, that they should holde their peace, began to speake vnto them in this wyse. Ye men of Israel which according to the trade of youre forefathers, stande in feare of god, harkē vnto me whiles I shall shewe vnto you the wyll of God, & expounde the misterye, or meaning of this lesson, whiche is euery Sabboth daye customablye reade, in your Synagogue. God the defendour of the Israelites, chose our forefathers, that is to saye,The god of this people choose oure fathers. &c. this sorte of people, to serue him before all other, insomuche that whan they serued in Egipte, beyng kept in great seruytude and bondage, Pharao endeuouringe himselfe by all meanes, that they should not encrease, and that they that remayned there on lyue, shoulde be oppressed by excesse of paynfull labour, he wonderfully sette them vp throughe myracles, against the tyranne that oppressed them, and delyuered them of theyr bondage, not by meane of any craftye deceite, or els by mans pollicie and strength, but by his high and mighty power, yt all men might certainly know, that this people was fauoured of God. And whan as he of a tendre loue towarde them, had delyuered them out of Egypte, very gently he bare with theyr condycions in the wyldernes by the space almost of fowerty yeares, thoughe they often made sedicions, and commocions, and grutched against Moyses: And yet dyd not he extremely punyshe them, to the ende that he myghte perfourme his promyse whiche he had made before vnto the patriarkes.
After fowertye yeres completed and expired, he brought them to the land that he had promysed, and whan he had for theyr sakes cleane vanquyshed [Page l] seuen nacions within the lande of Chanaan, the same land parted he by lottes amongest them, and that within the terme of .CCCC. yeres. Whiche was an euidente token howe ernestly he loued oure countrey. And so whan they had obteyned peace, he gaue them iudges, vnder whose gouernaunce they myghte quietly lyue, vntyll the tyme of Samuell the Prophete, whiche was last of the iudges.And afterwarde, they desired a king, & god gaue vnto them Saule the sonne of Cis. In tyme of his rule, they desyred of god, that he would gyue them a kyng (Samuel disswadyng them from it) and whan as they contynued styll in the same mynde and desyre, he made Saul king ouer them, that was the sonne of Cis, of the tribe of Beniamin, whome the lorde reiected, partely for his pryde, and partely for dysobeying his commaundement. And thus continued they vnder the domynion of the good iudge Samuel, and vnder the vngodly Saule, fowerty yeares. Yet for all this, the fauour of the mercyfull god forsoke not vs his people whome he had once chosen, but in stede of an euyll kynge, whome they had contrarye to the wyll of God desyred, he faysed vp vnto theim kyng Dauyd, of whose ryghteousnes god hym selfe bare witnes▪ saying: I haue founde Dauid the sonne of Iesse, a man to my mynde, whiche shall obey my wyll in all thinges. For euen as god, what tyme he is angry, for a great punishement, geueth vnto the people a foolish and an vngodly king, euen so whan he is pleased and reconciled vnto vs, he geueth for the euyll kyng, whome he layeth out of the way, a good man, and one that will fulfil his commaundemente.
Unto him hadde GOD made a promyse, that one of his ly [...]nage should become Kyng of Israel, who shoulde raygne for euer. Nowe is it at length fulfilled, whiche oftentimes and long ago, was by the prophetes promysed. For of the stocke of Dauid, according to his promyse, he hath exhibited vnto vs Iesus the salvioure of the Israelites, his name ryghte well agreeyng with theffecte ensuinge therof. This saluioure, as he was promysed of the Pophetes, and as he was signifyed before in shadowes of the lawe, and fygures: so before he shewed hymselfe to the worlde, he was prophecied and spoken of, and also was shewed to be already cum, by the mouthe of Iohn the [...]ptiste, who also was sent before, according to the prophecye of Esaye, is a messenger to shewe that he was cummyng, exhortinge all the people of I [...]a [...]to bee baptysed, and to repente their lyfe whiche they had ledde before, openly [...]onouncinge, that the kyngdome of god was euen at hande. But whan Ion, (whome god purposely sent to be the foremessenger of our saluiour which was cummynge, and to make ready the myndes of men agaynste he came [...]alalmoste made an ende of his cou [...]se, and was thoughte of many for his go [...]d iuing to be Christe, he openly reiected this title from hym, and referred it to him that it was dewe vnto, saying: Why thynke ye that I am Christe? I am nothing els but his messenger. And yet he, whome ye (though in dede not truely) suppose me to be, wyl within shorte space cum. For he, as concerning t [...]me, shall cum after me, but so far he passeth me in power and dignitie, that I am far vnworthy, yea to vnbuckle hys shooes, whiche amonge men is acoumted but an homely office, and a base seruice. For what is in him of leaste [...]putacion, the same doeth farre surmounte that that is in [Page] me moste excellent. Wherfore we preache vnto you no newe thing, but that the same saluiour is now come, that hath so many hundred yeres sence, been promised to oure forefathers, and whiche hath so long time ben looked for of your owne selues, whome Iohn, whiche among the Iewes was in great estimacion, knowledged to bee the same saluioure, and so pronounced openly of hym before the Iewes.
Wherfore brethren ye that haue the lawe in price, and that greatly regarde the prophetes, and that come of Abrahams linage, to whome god promysed issue, by meane wherof, all nacions should be blessed, yf you bee the children of Abraham in very dede, yf ye earnestly stande in the feare of god, folowe in this poynt the godlynesse of your father Abraham, and receyue this wholesome doctrine that we bring vnto you, and embrace hym beyng now already come, and beyng lyuely exhibited and geuen to you in very dede, whome the Patriarkes did most highly reioyce to haue no more but promysed vnto them,For the inhabitours of Hierusalem. &c. that he shoulde come. This helth of soule thorow Iesus, is indifferently brought to all men, but vnto you especially is it profered, to whom, and for whose saluacion the prophecies were disclosed, and of whose stocke Christe was borne. Let not the vulgare example of them that inhabite nowe Hierusalem moue you any thing, or of those that be rewlers there, whiche in condemning Iesus to death, whome they woulde not knowleage for their Messias, nor vnderstande the Prophetes whiche yet bee read euery sabboth daye to them, hath vnawares fulfilled that, that was before prophecyed. For so was it determyned by the wyll of god, and so did the Prophetes with one consēt, signifie and declare before, that one that was free from al sinne, should be sacrifysed as a lambe without spotte, for the sinnes of all men. And what the priestes, Pharisees, Scribes, and other of the piers, with the conseite also of the commons, had assayed all meanes, and coulde finde no iust c [...]use why they shoulde put him to death, yet obteyned they with importun [...] clamours of Pilate, that he woulde put him to death. And whan they ha [...] this vnaduisedly fulfilled all those thynges that wer spoken before of hy [...] by the mouth of the prophetes, they toke him downe from the crosse, a [...] [...]ayed hym in his graue. But he whom man of malyce had slayne by the permission of god,But God ceysed hym againe frō deathe on ye thirde daye &c. the very same was reysed from death, by the power lykew [...]se of God the thirde daye, according as it was before prophecied. And lese [...] shoulde thinke this to bee but a vayne tale that I tel you, he was seene [...]arde, felt, and in his owne person, knowen of his dysciples that folowed hym, whan he went from Galile to Hierusalem to suffre, by the space, after he rose from death to lyfe, of fowertie dayes, and they be almoste all aliu [...] vnt [...]ll this day, testifying faythfully before all the people those thinges that they sawe with their eyes, and heard with their eares, and felt with their hands.
And we lykewyse beyng commaunded by our sauiour to execute the office of apostles, doe witnesse that god hath now fulfylled his promyse to you and your posteritie, in raysing Iesus from death to lyfe: whiche thing long ago was promysed to Abraham, and Dauid your forefathers, and to your other auncest [...] by the mouthes of the prophetes. For this is the same sonne of god, borne of the virgin Mary as concerning his humayne nature and bodye, of whome the father himselfe speaketh in the first misticall psalme saying: thou art my sonne I haue begotten the this daye. And that he hath reysed him from death to lyfe, who shall neuer after be more subiecte to mortalitie or death, he affirmeth by his prophete Esaye saying: I wil perforume vnto you faithfully, the promyse that I made vnto Dauid. Now had he kept no promise, if he had not raysed Iesus to lyfe euerlasting. For this was his promyse vnto Dauid: I haue once sworne to Dauid, as I am holy, and I wil not deceiue hym, his seed shall continue for euer, and his throne, or royall seate, shall continue as the Sunne in my sight, & as the full Moone without ende, & as a faithfull witnesse in heauen. But ye see now that none of the lynage of Dauid, obtayneth this kindom: but this prophecie signified Christ, that sitteth on the right-hand of his father, and enioyeth the kyngdom that neuer shall haue ende. Of this selfe same matter, speaketh also the .xv. psalme in this wyse: Thou shalt not suffre thy holy to see corrupcion. Whiche prophecie can not be referred to kyng Dauid in his owne personne, of whome we certaynly knowe, that after that he had liued and reigned as long as pleased god, he than died,For Dauid (after he had in hys time fulfilled the will of God) fell on sleape. &c & was buried sembleably as his auncestry was before him. But if to see corrupcion be nothing els but to die, than his graue, whiche yet vnto this daye is remaining among vs where his bones lye, dothe euidently proue, that he hath sene corrupcion. Wherfore this prophecy cannot be referred vnto hym but to thother, whome we preache vnto you of, whom god raysed from death to lyfe [...]re his body began to putrifie, and made him immortall.
Be it therfore knowen vnto you brethren, that thorow thaforesayde Iesus, ye haue profered vnto you remission of sinnes, and freedom from all offenses, which you coulde not hitherto be cleane ridde of, by keping of the lawe. For the lawe was vnperfect, takē carnally, neither coulde it put awaye all sinnes, but punished sum of them, nether it helped all nacions. But through this same Iesus, eche man without respecte of any persone or els offence, hath righteousnesse or iustificacion, and innocencie profered vnto him, so that he beleue the promyses of the ghospel. Beware therfore, lest it may be spoken of you, that god threteneth to the vnfaithful, and those that resiste the preaching of his ghospell, saying by the mouthe of his prophet Abacuc: Looke ye dispisers, and maruayle ye beyng amased, and euen dye for angre, for I woorke in your dayes a woorke that ye shall not beleue, thoughe a man tell you of it. [Page] Who euer yet did beleue that a virgin shoulde beare a childe? Who woulde haue thought that all countreyes should obtaine life euerlasting by the death of one man? Who woulde haue beleued that a man beyng slaine and buried, coulde within three dayes aryse agayne from death to lyfe euerlasting? This wondrefull woorke, god, accordynge to his promyse heretofore made, hath wrought nowe in your time. Become not ye despisers, bee not occasion that your selues perish through stubberne and wylfull vnbeliefe, but beleue ye in him, & embrace ye that health of soule whiche is now frely profered vnto you.
After Paule had concluded, and she hearers began to departe, they desyred Paule and Barnabas, that they woulde speake more of the same matters the sabboth day next folowing in audience of the synagoge. And whan the cumpany was dimissed, many that were partly Iewes borne, and partely other straungers whiche yet lyued accordynge to the trade of the Iewes, and were lykewyse desirous to know this kinde of religion, folowed Paule and Barnabas, coueting to be more playnly, and familiarely taught of the Apostles. And than talked they with them aparte, exhortinge them to continue in that fauoure and grace whiche once they had begun to embrace, of free gifte at the hand of god, and what they had once begun, in the same to procede with continuall increase. In the meane time the rumoure of this matter was publisshed far abrode, one telling another what he had hard as men commonly do.
So the next sabboth daye not onely the Iewes, and suche straungiers as obserued the Iewes lawes, but also all the whole citie came to the Synagoge to heare the ghospell preached. But the Iewes for the most parte of them, that had perswaded themselues, that this fauoure through beleuing the gospell, was promised to suche onely as were carnally dyscended and came of Abrahams stocke, whan they sawe that a great multitude of Iewes, and suche other as kept their lawe, (whiche were proselites, and Gentiles also,) were gathered together indifferently, the said Iewes grudgeyng in their minde, dysdayned at it meruelou [...]y, speaking against suche thinges, as had ben spoken of by Paule▪ and not absteyning from vnsitting, oprobrius, and rayling wordes. Whan Paule and Barnabas perceyued their malicious stubbernes, remembring that the lord had commaūded the apostles, that if in any place they chaunced to mete with suche, as woulde reiecte the ghospell whan it is profered them, they shoulde leaue that citie and place, shakyng the dust of theyr feete also to such stubberne persons againe, sayde freely: we haue doen out duties: For according to the commaundement of Iesus the lorde, the gospel first was to be preached vnto you. Suche reputacion Christ had you in. But seeyng that you refuse so great fauour that hath ben freely and without suyte [Page] profered vnto you, & thinke your selues vnworthy of eternal life, beholde we wyll turne our preaching to the Gentiles. And yet wyll not we so dooe vpon our head: But Iesus oure lorde so commaunded hys disciples, that after they had preached his gospel throughout Iewry, they should afterwardes preache it to all nacions vnto the ende of the worlde. This was long since prophecied by the prophet Esay, that Iesus should saue, not the Iewes onely, but all the nacions also in the worlde. For in his booke of prophecy, the father speaketh vnto the sonne in this wyse: I haue set the to be a lighte vnto all nacions, and to saue all the whole worlde.
Whan those that were of the gentiles hearde this, they muche reioyced, not because that the Iewes shoulde perishe, but so that they rendred to God thankes, that had turned the Iewes incredulitie vnto their saluacion.
The Iewes spake blasphemously againste this healthfull doctrine: but the gentiles beyng sodenly conuerted, did receiue it very promptly, and readily, and glorified the worde of the lorde. Whiche worde many of the gentiles beleued, but yet not all, but as many as god of his mercye had ordeyned to haue euerlasting lyfe, whereunto no manne attayneth, vnlesse he be called, and chosen of god. In this wise the worde of god was sowen abrod thorowout all that countrey. But the Iewes enuying the gentiles, stirred vp certayne deuout women (for suche commonly are sooneste deceiued vnder the fayned pretence of holynesse) and those that were in estimacion honorable,And the woorde of ye lorde was published throughout all ye regiō. to thentent that all might bee doen with the more autoritic: and furthermore they moued diuerse of the head men of the citie, and through them, caused Paule and Barnabas to bee persecuted, and banished them out of their coastes.
Here marke, good Theophilus, the crafte, that the Iewes had to styrre vp the myndes of men againste those, that sincerely preached Iesus. Malyce first moueth them that doe counterfet holynesse, and soone after thinwarde sorowe of their malicious myndes, breaketh out into woordes of reproche. Than vpon this, sad women, and suche as be deuoute, be meanes wherby they call the commons vnto sedicion, for by the aunciente matrones they stirre vp the rewlers. And in this wise were the Apostles drieuen out. Than Paule and Barnabas shaking of from them the dust of their feete, tooke theyr iourney to Iconium, which is a citie in Licaonia. The disciples also reioycing that the ghospell had so good successe, were replenished with gladnesse and with the holy ghoste.
The .xiiii. Chapter.
BUt [...]han as they were come to Iconium, they went together as their custome was, into the Synagoge of the Iewes, & there they preached also the ghospell of Iesus Christe, lyke as they had before done at Antioche, insomuch that a great numbre aswell of Iewes, as of Grecians, were conuerted to the faith. Here againe likewyse ye Iewishe malice was occasion of sedicion. For ye Iewes that woulde not obey the ghospell, beyng not contente to perishe themselues, except they might drawe many with them to damnacion, stirred vp & corrupted the myndes of the gentiles, againste them yt did beleue. But the gospel increased and waxed stronger, aswell by aduersitie, as by prosperitie. Wherefore Paule & Barnabas continued a long space in this fyghte at Iconium, valiantly settyng foorth the matter, by the helpe of god, whiche bare witnesse (whiche was greater than any testymony of man) to thys hys free gift, that he exhibited to al men through his ghospell. For power he gaue to these his preachers of the ghospel, that were but weake persons, and out of reputacion, to woorke signes and wonders, to thentent that it mighte bee knowen therby, to bee the very handye woorke of god. So by meane of the Iewes, the citie Iconium was diuided in two partes, of whiche th [...]ne fauoured the vnfaythfull Iewes, the other thap [...]stles.
And at the last, whan they that were of the gentiles, adioyning themselues to the Iewes, and gouernoures of the citie, went about to laye violent handes on thapostles, that they might punish and stone them, they hauing knowlege of the matter, f [...]ed to Listra, a citie in Licaonia, whiche is parte of Pamphilia and from thence to Derba. In the meane space they walked ouer all coastes of the countrey that were neare, sowing in euery place, seede of the ghospell, so that in this their flyght the apostles dyd not so muche procure their owne health, as spreade abrode the ghospel.
[Page liii]There was the same time in Listra a certaine manne, whose legges were so feble and impotent, that he continually satte still, nothing hable to walke and was lame euen from his mothers wombe, neyther could he go of all the dayes in his life before. This man among the other multitude, hearde Paule speakyng of Christe, and Paule looking vpon this man, perceyued by his countenaunce, howe earnest and desirous he was to heare hym, because he trusted, that by the name of Iesus whiche he had hearde preached, he shoulde obtayne health of his limmes, and said vnto him with a loude voyce: Stande vp on thy feete, and with that worde this lame man leaped vp and was wel hable to go. But whan the multitude saw this wo [...]e (for there was no man but he knew this lame creature, and that with one woorde he was restored vnto his health) they spake with loude voyces in their owne countrey language of Licaonia, and said: doubtlesse the gods haue taken on them the likenes of men,And they called Barnabas Iupiter, & Paule Mercurius. &c. and haue descended from heauen vnto vs. And the people of Licaonia did so muche more perswade themselues that it was so, because there went commonly certaine talkes of Iupiter, and Mercurius how they being gods, tooke on them the lykenesse of men, and were receiued as gestes of Licaon, of whome it appereth that they were called Licaonians. Wherefore they called Barnabas by the name of Iupiter, because he shewed in hys countenaunce great grauitie and auncientnes, and Paule they called Mercurie, because he was the spokesman: for the Gentiles were of this opinion that Mercurius was the messengier of the goddes and the president of eloquence. And Iupiters prieste, who dwelled in the subburbes of the citie of Listra, brought oxen and garlandes to ye gate of the house, where the apostles were lodged, to thintente that he woulde haue dooen sacrifice vnto them. For they supposed that Iupiter was most delighted with sacrifising of oxen. And aswell the priestes, as also the beastes that were killed in sacrifice, had wont to weare garlandes. And a great number of all estates indifferently one with an other, folowed hym.
But whan Paule and Barnabas had enquired what the matter ment, and learned how they were taken as goddes, and that the priest hastened to sacrifice vnto them, they woulde no longer abyde so greate blasphemye against god, to haue that same honoure that was due to god onely, applyed to manne, but cuttyng their garmentes as the Iewes manner was in sorowe, they with haste came foorth to the multitude cryinge, and sayde: syrs what meane ye? Why doe you thus? We are no goddes, but mortal men as ye bee, ready and apte to fall into lyke mischaunces as you are, and we dooe not onely not desire thus to bee honoured of you, but rather we came hyther to you for this purpose, that by oure counsell ye maye turne to the true lyuyng god, that made heauen, and yearth, and the sea, and all thinges whatsoeuer is conteyned therein, leauing these false goddes, whome ye haue hytherto with heathen sacrifice woorshipped, whiche in dede are nothing els, [Page] but eyther men that be nowe dead, or els ymages voyde of lyfe, or finally euil spirites. For there is but one god the maker and gouernour of al thinges. His wyll is now to be knowen and worshipped of all nacions in the worlde, that all men through him maye obtaine lyfe euerlasting. For in times paste, he, winking as it were, at mennes factes, permitted all nacions to lyue euery one after his owne trade, to the ende that after it were once euidente that man coulde not be saued by his owne meanes, all men might bee saued, if they would beleue in god, & the ghospel taught by his sonne. And although the moste parte of menne through erroure, hath lefte the true God, wurshipping ymages of diuerse thinges in stede of God, or thinges that were created in stede of their creatoure, yet he by and by dyd not reuenge hymselfe on them, as he iustly might haue done, nor ceased not to prouoke them to know, and loue him, by his continuall benefites.
In geuyng vs raine and fruitfull seasons. &c.For he that made the worlde to the vse of man, doeth make both fruitful, and plentifull the grounde, by sending downe rayne from heauen, and causeth yerely increase of fruites to suffice aboundantly to the vse of mannes life, refreshyng vs plentyfully with soondry kyndes of meates, and stirryng our hertes, to myrthe, with pleasaunte wynes. For ye haue not receyued these benefites of Iupiter, Ceres, or Bacchus, whome ye haue hytherto wurshipped, but of the same god whome we preache vnto you. Than although the apostles had so plainely shewed the trueth in the hearing of all the multitude, yet they coulde scarcely stay their handes, from doyng sacrifice vnto them.
In the meane space while these thinges were done at Listres, certayne persones beyng Iewes borne, that repined against the ghospell, came thyther from Antioche that is in Pisidia, and from Iconium: whiche Iewes, when they had turned many of the people to their minde and opinion, that is to say when they had caused them to lay violent handes vpon the apostles whyche thing they had also attempted afore at Iconium, they stoned Paule and drew him out of the citie, thinking that he had ben dead. Thus is mans fortune sodaynly chaunged. They were but a litel before taken for gods, and should haue had sacrifice done vnto them, but now Paule being stoned, was cast out of ye citie. For they were more angry with him, because he by reason of his eloquence, entised manye to folowe Christe. Then the disciples compassed him about there as he was cast, and left for dead, and woulde haue buried the corps. But Paule cumming to himselfe againe, arose priuely, and entred into ye citie, and the next daye fled to Derba with Barnabas, whither they first of all had purposed to haue gone.
And whan they had preached the gospell there in that citie, and had taught many thinges, and (as a man woulde say) had cast the seede of the ghospell abrode, they returned to Listres, Iconium, and Antioche making the myndes [Page liiii] of the disciples stedfast in the fayth, as many as they had conuerted to Christ, and geuing them exhortacion to continue in the fayth, and that they woulde not for any scare be withdrawen from the truste whiche they had once put in our lorde Iesus, nor should not be moued because they heard saye that Paule was stoned at Listres forasmuche as Christ had tolde his disciples, that this was the way, that through muche trouble they shoulde entre into the kyngdom of heauen: So that Paule toke more thought, lest those that were weake in the faith shoulde be alienated from Christ, seyng how sore he was vexed of the wicked Iewes, then that he himselfe passed so muche on it, geuing example to Bisshoppes that they ought to folowe thrifty husbande men, whiche thinke it not sufficient to plant, or [...]o sow except they do also their diligence, that the same that beginneth to growe, may come to his full typing.
And forasmuche as it was requisite to the setting forwardes of the ghospell, that the apostles shoulde trauail through many countreyes, they set priestes or auncientes, who were chosen by the voyces of the comens of euery citie, to ouersee them, and to supply the towmes of the apostles in their absence, and so whan they had vsed generally prayer and fastinge, they commytted them to god▪ that they might profite in him, whome they had once professed, ‘The texte. ¶And whan they had gon through out Pisidia, they came to Pamphilia, and whan thei had preached the worde of God in Perga, they went downe into the citie of Attalia, and thēce departed by shippe to Antioche, frō whence they were committed vnto the grace of God, to the worke whiche they fulfilled.’
These thinges were doen in Antiochia, whiche is a citie in Pisidia, and whan they had walked ouer that cuntrey, they likewise went throughe Pamphilia, sowing the gospell in euery place, where as it was not sowed alredy, and strengthening them that already beleued, vntyll they returned to Perga. And whan they had there also set all matters in ordre, they came to Attalia, whiche is a Citie of Pamphilia, sumwhat neare the sea. From thence againe they toke shypping to Antioche in Syrya, whence they firste came, whan the office of preaching to the Genttiles was committed vnto them by the elders, and when by laying of handes vpon them, by prayer, and by fasting, they were commytted to the grace of god, that throughe his helpe it might happely come to passe, that they had taken in hande.
Wherfore whan they were retourned thither, as men accoumptable for theyr dooynges, they called together the congregacion of the faythfull, and opened vnto them all suche thinges as it had pleased god to worke by them, shewing them that the fauoure of god had futthered their endeuour, and how he had geuen occasion to call the Gentiles to the faith, by whiche they myght obtaine saluacion without the obseruing or keping of the heauy & burdenous commaundementes of the lawe.
The .xv. Chapter.
PAule and Barnabas continued a long space at Antioche with the dysciples, because that in so noble a Cytie as that was, a great multitude of faythfull were gathered together of sundry sortes of men, whiche dayly encreased more and more. And the apostles were glad to tarry longer there where the greatter increase of faythfull men was, because the inhabitours of Hierusalem, and of that parte of Syria, whiche is properly named Iewry, dyd more sticke to Moses lawe, than any other: forsomuche as they were lesse conuersaunte with the Gentiles: and because that they dwellyng more nerer the temple, woulde not permyt the Gentiles to be partakers of the ghospell, vnlesse they woulde kepe the lawe, whiche they dyd not yet perceyue shoulde bee abrogate, as concerninge the shadowes, figures, and ceremonies, after the true lyghte was once come. Of this sorte were circumsicion, vacacion, and forbearyng from worke on the Sabboth day, choyce of meates, holy dayes, dyuersities and dyfferences betwene one sorte of men and an other, in garmentes, vowes, fastinges, eschewing the eating of suche beastes as dyed by them selues: whiche thinges all that grosse people were commaunded to kepe for a season, yt they might accustome themselues to obey Gods commaundemente, vntyll that the true lyght dyd appeare throughe the ghospell, and to it shadowes shoulde geue place. Wherfore suche as vnderstoode not the lawe to bee spirituall, affirmed that that whiche was commaunded and appoynted by god, and lefte to them of their fathers, and obserued or duely kept of their auncestry, so many hundred yeares ought to continue for euer. This opinion in them proceded not of malice but rather of a supersticious fauour to the lawe, whiche, whyles they endeuoured to kepe stil, they cleane ouerthrewe. For Paule at the first time beyng prouoked with lyke zele, persecuted the christen men. And so whan as the rumour and brute of those thinges which wer doen at Antioche (from whence Paule and Barnabas of a common consente, toke their iourney towardes Cypres, and thence to Pamphilia, and had openly without respect of any person preached the ghospell, both to the Iewes, to the Proselites, and also to the Gentiles, and had not willed them to obscrue or kepe any parte of the lawe) had bene spred as far as Hierusalem, certaine came from Iewry to Antioche, teaching a new doctrine disagreeyng from that, that Paule and Barnabas had taught. For they sayde to those of the Gentiles that were turned to the faith: Except ye bee circumcised accordyng to the rule appoynted by Moses lawe, ye can not bee saued. This was the beginnyng of dyssencion betwene those that stucke to the litteral sence of the lawe, and the other that folowed the pure and spyrytuall lybertye of the ghospell, whiche stryfe and dyssencion wyll still euermore continue among christen menne also. And to none other ende did god suffer this same stryfe to aryse vp, but that all suche as [Page lv] were the disciples of Christe, myghte the better perceiue, howe pernicious a thing relygion is, that is wholy founded vpon ceremonyes. But whan as Paule and Barnabas, lyke valiaūt defendoures of the libertie of the gospel, had ernestly resisted their doctrine, whiche outwardly semed to be godly, but in very dede was very ful of myschiefe, there arose a great variaunce, whyles that the apostles strongly defended the puritie of the doctrine of the ghospell, whiche is spirituall, by testimonies of the prophetes, againste those that supersticiously defended the lawe, and they on the other side beyng affeccionate to the law that they had receyued of theyr forefathers, went about to bryng the Gentiles, vnder the same yoke, not perceiuyng in the meane season what slaund [...] and reproche it was to Christe, whose grace they thought lacked assistence of the lawe. For it was lawful for him, that made the law, to abrogate and abolyshe the same. Howbeit he doeth not abrogate the law that perfourmeth it.They determyned that Paule and Barnabas, &c. This sedicion was more hurtful to the ghospell, than the crueltie of Herode, or any other prince, because it stroue against the true relygion, vnder a false and cloked pretence of godlynes. Wherfore lest that this myscheuous dyscorde shoulde increase, it was thought expedient by the congregacion of the disciples, that Paule and Barnabas, and certaine other of the same sorte, shoulde take their iourney to Hierusalem to Peter and the other apostles nnd priestes, whiche did than rule the churche of Hierusalem, that this question, or controuersie that was arisen, mighte bee decysed by theyr cunning and knowledge. For hitherto the chiefe autoritie remayned there, where the doctrine of the ghospell first sprong vp, & the same autoritie remayned emong them, that firste were sent abrode by Iesus Christe to preache.
Than Paule and Barnabas toke their iourney, and a great multitude of disciples honorably broughte them on their waye, and as they passed by Phenice and Samaria, they shewed in euery place howe the Gentiles were conuerted to the faythe: so sure were these apostles that they had preached well, that they feared not openly, and of theyr owne accorde to rehearse the same: neyther wente they to Hierusalem to learne of the apostles, whether they had dooen well before tyme or not, but that the troublous commocion, and disquieting of the weaker sorte, mighte be layed downe and appeaced by the autoritie of the elders. And as many as were conuerted to the faythe in those partes, did not onely not reyse sedicion as the Iewes had doen, but reioyced also wondrefully.
But whan Paule and Barnabas and their other companions were come to Hierusalem, they were ientely receiued of the congregacion whiche was there, and lykewise of the apostles, and seniours, vnto whome beyng assembled together, they shewed all thinges, that God had wroughte by them emōg the Gentiles.
[Page]And wheras the more parte of the multitude approued their doynges, there arose certaine of the Phariseis secte, that had been conuerted to the faythe: whiche were in this opinion,Then arose vp certayne of the secte of the Pharisees. that they thoughte that man coulde not obtayne saluacion by grace and fauour through the ghospell, vnlesse he kept the lawe. And therefore earnestlye resoned that no Gentiles ought to be made partakers of the ghospell, vnlesse they woulde before take vpon them the yoke of Moses lawe, whiche thing the Gentyles excedyngly abhorred. But the Pharis [...]is woulde be seen more earnest folowers of the lawe than others were. And therefore they, as doctours of the lawe, affirmed that those Gentyles, that were receyued to the faythe, ought to bee circumcised and that a streyght commaundement ought to bee geuen vnto them that they shoulde kepe Moses lawe, not vnderstanding ye none brake the law more then [...] as sticked so muche to the letter, and not to the meaning of the law. And what in this matter eftsones dissencion was moued (see howe perillous a thynge and how easye to set men together by the eares supersticion is) the Apostles and elders assembled together, to thentent that they mighte consulte and deuyse what was best to bee doen in this matier. For they beyng muche desyrous of their maysters auauncement, and to wynne moe vnto him, feared les [...]e that many of the Gentyles myndes woulde be alienated and turned awaye from Christe, because they coulde not abyde the lawe. And againe, they thoughte it not expedient to geue a iuste cause to the Iewes to forsake the ghospell, as thoughe it were dysagreeyng from the holye lawe, forasmuche as they were so earnestlye rooted in the lawe, whyche they had receiued of theyr forefathers, and had at that tyme in great reuerence, that they mighte not sodainly be plucked from it.
Wherfore bothe parties beyng in earnest disputacion, and reasonyng, and bothe parties allegyng testimonies out of scriptures, and groundyng theyr argumentes vpon thesame, Peter arose vp and spake vnto them, in this wise. Brethren, wherefore call ye this matter into controuersy, or disputacion as though it were doubtfull, and as who sayth, that it were in mannes arbitrement to allowe or dysailowe that thing, that god hath already allowed. Your selues do knowe that fewe yeares since it chaunced me to haue the practyse of suche a lyke thing in Iewry, as ye finde fault withal emong all the Gentiles nowe. For whan ye likewyse grutched that Cornelius & his householde were Christened, I shewed vnto you all the whole matier, howe that I toke my iourney to Cesarea, not of myne owne heade, but by the commaundemente of God, to preache his ghospel to the Gentiles also, that they throughe faythe in hym, might obteyne saluacion. And where as they, that hearde me than preache the gospell, were vncircumcised, and free without bondage of Moses law, yet neuerthelesse god, (who estemeth not man of his apparel, or outwarde furniture, but of the inwarde affeccion of his herte, whiche he alone doeth [Page lvi] knowe:) gaue vs manyfest tokens that he approued theyr faythe, forasmuche as he, whiles they harkened vnto vs, powred on them his holy ghoste, yea so plentifully, that they spake diuerse languages, as well as we, and that also before they were christened, so that he put no dyfference, as concernynge the gracious fauour that cummeth by the gospell, betwene them whiche were not circumcised, and vs that are Iewes.
For their hertes be clensed through fayth, playnely declaring to vs that thys fauour doeth not consist in the power of the lawe to geue it vnto men, but in fayth, whiche maketh man acceptable in the syght of God. For God geueth not his holy spirite to the vncleane. And they had nothing els but euē a playne beliefe, whan the holy ghost came downe vpon them. Wherefore nowe seeyng that God hath expressed his mynde, and will, that the Gentiles shoulde bee receyued to the ghospell, and shoulde bee partakers therof throughe onely faith without the burden of the lawe, why than dooe ye prouoke and tempte God, whiles that contrary to his will, ye go about to lay vpon the disciples neckes this so heauy a yoke of the lawe, whiche they were neuer hitherto vsed vnto: and the whiche neyther our forefathers,But we beleue. &c. nor yet we oure selues that wer borne vnder the lawe, coulde euer bee hable to beare? For whyche of vs all euer kepte the lawe as it oughte to bee kepte? Wherfore there remayneth no hope for vs to attayne vnto saluacion by kepynge of the lawe, but we truste to bee saued by the grace of oure Lorde Iesus Christe, beeyng in this behalfe, nothynge better then the Gentiles, vnto whome he willed thys gyft to bee frely communicate, and parted as he freely gaue it vnto vs also. By these woordes of Peter the contencious disputacion betwene the Pharisees, and those that were of opinion contrarye, was ceassed. And so afterwarde the multitude quietly harde Barnabas and Paule, shewing by howe sondrye myracles, and woonders, whiche had by theyr handes bene wroughte amonge the Gentiles, God had witnessed that his will was, that the Gentyles shoulde bee made partakers of the ghospell, without kepeynge of the heauy burden of the lawe, accordyng as he had declared his mynde beefore to Peter, whan he was preachyng Christe in Cornelius house, by sendyng downe the holy goste vpon them.
Whan they had ended their communicacion, Iames whiche otherwyse was called Iames the iust, or Iames the good, and was commonlye named the brother of our lorde, to whom the apostles had than cōmitted chiefe autoritie, arose, and approued their sayinges, in this wise: Brethren, for asmuche as ye haue quietly heard the other that spake vnto you, I pray you heare me also, [Page] whiles that I shew you my conceite, what I thinke best to bee doen in this matter. Symon Peter declared euen now that thinge whiche all we knowe to be very true, how that first it pleased god, whiche had great pitie vpon mankynde,Simon told how god &c, seeyng in what distresse and extremitie of peryll and daunger to be lost the Gentyles were, and how they were all gyuen to worshyppinge of idols, to chose hym a people euen of those also, that semed to bee none of his people, a people that shoulde be well accepted with him, and call on his name, as wel as we. And that same thinge whiche God begon by Peter, he hath enlarged by Paule and Barnabas. And what we heard was doen by them, the same long sence was prophecied and shewed afore by the prophetes that it shoulde come to passe: And amonge the reste of the sayde prophetes, Amos speaketh in the person of god, in this wyse: After this wyll I returne, and repayre the tabernacle of Dauid, that is fallen in decaye, and I wyll buylde vp againe his ruines, and falles, and set them eftsons vp, that all men whiche are on lyue shall seke the lorde, and all gentiles that haue taken my name on them (sayeth the lorde) that doe accomplyshe these thinges. Whatsoeuer promyse god maketh he wyll vndoubtedly perfourme. For before the creacion of the worlde, he had appoynted, what he would doe from time to tyme. And whatsoeuer he hath ordeyned, muste nedes bee wondrefully wel doen. Nowe therefore seeing that we perceyue that it is come to passe, whiche he promysed, I thinke it not expedyent to resist the wyll of God nor to speake ought againste them that of heathen, are become wurshyppers of the true god: neyther yet to charge them with the obseruing of the lawe, forasmuche as faith through the gospel, is sufficient for the saluacion of all men. But let them onely haue this monicion, that for their sakes, whiche be weake in faythe, and can not yet bee perswaded that an Idoll is of no pryse, and that there is no dyfference beetwene the fleashe that is sacrificed to Idolles, and any other fleashe that is solde in the market: and because of suche persons likewise as thinke whordome to be none offence, forasmuche as it is commonlye vsed and permitted without any punyshment appoynted by mans lawe, they absteyne from fylthinesse of Idolles: that is to say, that they neyther sacrifice to them, nor eate of that whiche is sacrificed, and that also they abstayne from whordome.
Againe because of certaine Iewes that be somewhat supersticious, and can not yet be perswaded, that all thinges are pure and clene vnto them that bee pure and clene theyr selues, let them abstayne from strangled beastes, and from bloude, not because these thinges pertaine any whit to the healthe of the soule, but because that charitie so prouoketh vs to doe, that for a tyme we beare with certayne of our brethren, whiche be weake, vntyll suche tyme that they maye attayne to more perfeccion, and in the meane time let euery manne beare one with an other, and so nouryshe concorde betwene you, doynge eche for other as louing brethren.
Neyther nede the Iewes to feare lest Moyses shoulde bee abrogate, or decay, for he hath certaine, and hath had this many yeres, that speake of hym in the Synagoges, where he customably is read euery sabboth day.
[Page lvii]Whan Iames had this sayde, and euery man had allowed his saiynges thapostles and seniours, and the whole congregacion, thought it expediente, that certayne shoulde be chosen oute of that noumbre, to goe wyth Paule and Barnabas to Antioche. And so they chose a couple that wer knowen to be men of good credite, thone was Iudas, whiche for hys godlye behauioure was otherwyse called by syrname the Iuste, and Silas, which both were accoumpted to bee of moste vpright liuyng among all thother brethren. To these they gaue certayne messages to doe, and deliuered them an epistle to carye, the tenour whereof was this.
The Apostles and elders with the other brethren also, whiche of Iewes are becum christen men, sende gretyng vnto those of the Gentiles, whiche are conuerted to Christe, and are nowe abydyng in Antioche, Siria and Cilicia. Forasmuche as we vnderstande, that certayne of the Iewes which came from hence, as though they had bene sent of vs, haue troubled you, wheras before theyr cummyng, ye were quiet, and continued in vuitie together, lyuyng after the trade of ghospell, and forasmuche as the sayde persones so cummynge to you, haue peruerted your myndes with theyr newe doctrine, in that they wylled you to be circumcised and to kepe the lawe, where as we gaue them no such thyng in commission: we haue now thought good and expedient by the assemblye of the whole conuocacion, that certaine amongest vs purposely chosen, shoulde be sent vnto you, with Paule and Barnabas, whome we, not without good cause, dooe fauour and greatly tendre, forasmuche as they haue auentured theyr lyues for the settyng furthe of the name of our Lorde Iesus Christe. Wherfore we haue sent Iudas & Silas, men whō we know to bee very godlye & faythfull, by whose reporte, ye maye certaynlye haue knowledge of those thynges that we wryte. The whole summe wherof is this that foloweth: It hath pleased the holy ghoste, and through his mocion vs all with one consent, not to burden you with any more, then wyth these thinges which we thoughte very nessarye to be obserued, that is to saye, fyrste that ye absteyne frome that that is sacrificed to Idolles, leste that yf ye should eate of it, ye myght seme to fauoure the same supersticion, whiche ye haue once renounced and forsaken. Secondly that ye eate no beastes bloude, or any beast that is strangled, which are vnlawfull meates and forbydden by the lawe. Fynally, that ye absteyne from whoredome, whiche the Gentiles supposed to be lawfull. If ye absteyne from these thynges, ye shall do well. And thus fare ye well.
After this done, they were dismissed with the letters and message: & whan they came to Antioche, they delyuered the letters to the congregacion. Which, whan they were in audience of them al rehearsed, the whole multitude reioysed with great comforte, because the Apostles and elders, and commons of Hierusalem, had vouchesafed by theyr authoritie to staye theym in that opinion, whiche they had already conceyued in theyr myndes. And than Iudas and Sylas hauyng the gyfte of expoundyng scriptures, satisfyed euerye man in those thynges that were not namelye expressed in the letters, accordyng to the commission of the Apostles. And as large they exhorted the brethren and made them stedfaste in theyr mynde, wyllyng them to contynue in that that they had begonne. And whan they had taryed there a good sorte of dayes, they were dimissed of the brethren in peace, and were permitted to returne vnto theym that hadde sente theym. And forasmuche as Sylas thought it best to tarrye there, Iudas returned alone to Hierusalem. In the meane space Paule also and Barnabas remayned at Antioche, teaching indifferentlye bothe Iewes and also Gentiles, preaching saluacion vnto euery manne to be obteyned, yf they woulde beleue the Gospell, that is to saye, the worde of God.
And after a good space, Paule became carefull for the disciples, that he hadde lefte at Cypres, and in Pamphilia. Than he sayde vnto his cumpanion Barnabas: Let vs go visitte our brethren that be abrode in all cities, wheras we haue preached the woorde of God, and see how they do. Barnabas allowed hys sayinges,But Paule woulde not take him vnto theyr companye. &c. but hys mynde was to haue Iohn, whiche otherwyse was called Marke, to go with them, whom they before had brought out with them whan they toke theyr iourney thytherwardes. In whiche matter Paule dissented or disagreed from hym, thynkyng hym not mete to be receyued in parte of that businesse, seeyng that he before tyme of hys owne accorde, had forsaken them before they had finished that businesse, whiche they had taken in hande, and had sayled backe from Pamphilia to Antioche. And they were so earneste in disputing or reasonyng this matter, that where as none woulde gyue place to other, one departed from the cumpany of the other. Not because that anye greuous displeasure was arysen betwene so greate apostles, but because that both contended to bryng to passe that they thought expedient for setting furth the Gospell. And we haue here example lefte vs, not streyght wayes to esteme euyll, whatsoeuer disagreeth with our opinion. It is no matter to be of a dyuerse opinion, so that mennes myndes do agree in furtheryng the ghospell. And god also prouyded this, that by the dissencion of the Apostles, whan two chiefe capitaynes wer disseuered, the ghospell should sprede more at large, then [Page lviii] yf they had continued together in one companye, as they had done before. And then Barnabas taking Marke with him sailed into Cypres whiche was hys natiue countreye.And so Barnabas toke Marke, and sailed to Cipres.
And Paule takyng to hym Sylas, (whiche, as god woulde, had remayned at Antioche, euen as it had bene for the nones and of a purpose, that Paule shoulde not be destitute of a sad man to beare him cumpanye, and a manne that [...]as in good estimacion, beyng dimissed of the brethren, and committed to the grace of god,) toke his iourney whither euer he had any token of hope, that ye gospel should haue increase. So he went ouer to Syria, and Cilicia, wheras he hymselfe was borne, and echewhere stablyshinge the cumpanyes of suche disciples, as he before had gotten there, and encreasyng also the number of them, as his purpose before was, cōmaunded them to kepe those thinges that the apostles, and elders had decreed at Hierusalem, as concerning eschewinge the cūpany of such as were wurshyppers of Idolles, and eschewyng whoredome, strangled beastes, and bloud, and that they were none otherwyse bound to kepe Moses lawe. Whan all these thinges were done in Cilicia he returned againe to Derba, and after to Listres.
The .xvi. Chapter.
ANd beholde there was a certaine disciple, whose name agreed with his dedes, and was called Timothie, as a man woulde saye, in estimacion with God, who was borne of Parentes, that were of sondry sectes. For his mother beyng nowe a widowe, was a Iewe borne, and had of late bene conuerted from the faythe and peruerse beliefe of the Iewes, vnto the true faith of Christe. And his father was a gentile. This Timothie for hys vertuous disposicion,Of whome reported wel, the brethren that were at Listra and Iconium. and lyuing, was muche spoken of among all the brethren that were at Listres, and also at Iconium. And so Paule desiring nothyng more than by all meanes dayly to enlarge the boundes of the gospell, searched out in euery corner, suche as might serue his turne, euen as ambicious kinges are accustomed to do, whiche beyng wholy gyuen to enlarge theyr dominions, care for nothynge more, then to get mete capitaynes, and rulers, to whome they may commit their affaires. But it is not sufficient for him that is captayne, or guyed in matters of the ghospell, to haue meane qualities, nor yet to be of an vpright behauioure, but he muste haue commendacion of all good men, leste that an euil name going on him, thoughe it be false, may hurte the furthering of the gospel. Wherfore Paule was desyrous to haue Timothie to beare him cumpany in his iournies, because he was good, and estemed also of all good men, to bee good and vertuous. And whan he had obteined hym, to ioyne with hym, he circumcised him, not because he thought he myght [Page] therby obteyne saluacion, whiche onely fayth coulde doe, but le [...]te the Iewes shoulde make any commocion, of whome there was no small noumber in those partes, he vouchesafed rather to suffer Timothie to lese a lytle piece of skinne. (which yf he had styll kepte,For they all knewe yt his father was a Greke. he had not bene the better, nor yet the worse for lacke of it) then by occasion thereof, to turne awaye the Iewes myndes from the gospell, whose stubbrenesse he knewe well enough. The Gentiles were free from the burden of the lawe, by the decree that the apostles had made at Ierusalem Paule beeyng present: And circumcision was a profession made to obserue the lawe, and as a token therof. But the Iewes were not yet openlye delyuered from the yoke of the lawe, whiche ought by litle and lytle to be abolisshed. Wherfore seeyng that it was euident by al tokens, that Timotheus mother was a Iewe borne, and his father a paynym, by occasion whereof he had not been hytherto circumcised, Paule tyghte well perceyued that the Iewes woulde make sedicion yf they myght haue neuer so lytle a cause, and speciallie yf Timothie, whiche was halfe a Iewe borne, were not onely made pertaker of the gospell without circumcision, but also called to the office of a preacher. Wherfore Paule in those dayes did beare so muche with theym, hauyng euer respecte only to further the gospell, and to kepe men in quietnes, whiche had professed Christ the authour of all true peace.
And not only thus did he, but whatsoeuer cities they wer that he wente by, he commaunded those that of heathen wer becum christen, to kepe those thynges that had bene decreed by the apostles, and elders at Hierusalem: for the whyche purpose Iudas, and Sylas, had been sente before to Antioche, leste the Iewes should fynde any faulte therwith. And god furthered Paule in all hys businesse. For ye congregacions of the disciples wer both establyshed in the fayth of the gospel, and dayly also augmēted, many persons beyng day by day conuerted to the fayth.
And whan they had trauayled ouer Phrygia, and Galacia, with greate profite in wynnyng many to the fayth, although thei were but a grosse, and a rude people, and were muche desyrous to take their iourneye towardes that parte whiche is properly called Asia, the holy ghoste woulde not suffer theym to preache the gospell there. And this the secrete and priuie wyl of God, obeied they, forasmuche as it is not sittyng that manne should withstand god. And so chaungeyng their entent, they turned to Mysia fast borderyng vpon that coū treye, which is properly called Asia. Thence they attempted to take their iourney towardes Bithinia, turnyng theym northwarde. For that was a noble prouince of the Romaynes, and therfore they hoped there to haue great auaū tage. But the spirite of Iesus whiche was theyr guide, would not permit them to go thither, the cause why is vncertayne. Wherefore returnyng backe towarde the weste, whan they had goen ouer Mysia, they came to Troas. That same is a citie of Phrigia, ioynyng nere vnto the sea, and otherwyse called Antigonia.
There had Paule a visiō in his slepe, which shewed him whither he should goe: The vision was this. There stoode by hym a certayne man appareled lyke a man of Macedonia, which entreated hym, and sayde: Cum to Macedonia, and helpe vs. And he that so appered, was the Aungell that is defendout of that countreye. And as soone as Paule had sene that vision▪ whiche hadde once or twyse before bene forbydden by ye holy gost to preache the ghospell, we that were his cumpanions, were very glad of it. For I also that wrote thys, was in that iourneye, and by and by we prouyded al thinges to take our iourney to Macedonia, beyng assured that God had called vs thyther to preache the gospell vnto theym, the whiche we doubted not, but God woulde prospet them wel. And in thys wyse leauyng Troas, and [...]aylyng by Chersonesus, we ariued at Samothrace the Yland, whiche is situate directly against Chracia. And from thence the nexte daye we came to Naples, whiche is a citie on the sea syde in the marches of Thracia, and Macedonia. And from thence to the citie Philippos, whiche is a free citie, and the first that ye come vnto, whan ye go from Naples. In this citie abode we certayne dayes, lookynge for a good tyme and occasion to begynne the matter, wherfore we came. And on the sabboth daie we walked foorth of the citie, into a certayne place wythout ye gates that was nere to a riuer, where as a greate multitude of the people together, did customably resorte & assemble for to make their praiers. And as we were there syttyng, our talke was vnto certayne wemen that wer come thyther, and we were preachyng vnto them Iesus of Nazareth.
Emonge theym was one whiche was veraye deuout, whose name was Lidia, a seller of purple, and one that was borne in the citie Thyatira, whiche is a citie in Lidia. And emong all other that hearkened vnto Paules preachynge of Christe, god opened her herte diligently to heare those thynges that Paule taughte. And so after that she was Christened with all her housholde, she desyred Paule, and his companions, saying: If ye haue thought me one not vnworthye to be receyued by meane of baptisme, & your instruction, as a partaker of the ghospel, I pray you do so much also for me, as to cum into my house, and do it honour with youre presence, and take not me as an Ethnicke, as I was erewhiles, but take me as I am nowe, renewed by fayth of the gospell throughe your ministery. By these woordes she entreated the Apostles to tary as gestes at her house a good space. Here is an example for preachers, that they refuse not ientylnesse profered vnto theym, by those that are newlye conuerted to Christe, yf it be readely and instauntly profered, leste they seme [Page] not to knowledge them for theyrs. And on the other syde, they ought not to preace on them, vntyll they be desyred, lest they seeme to craue rewardes for preaching the ghospell. But he that hathe receyued a spirituall or ghostely benefyte, ought ernestly to cause those that haue so doen for hym, to receyue at his handes againe corporall benefytes, yf they shall haue nede therof.
And it chaunced, as we wer goyng to praye, as our custome was, that a certayne damsell met vs, whiche had in her the spirit of the deuyll Pithon, whiche by propheciyng and tellyng thinges before hand, gotte greate auauntage to her master and maystresse. She ouertakyng and folowyng Paule and vs, cryed saying: These me [...]ne are the seruauntes of the high god, whiche are cum to teache you the way [...] of saluacion. And where as she contynued thus dooyng many daies, Paule beeynge dyscontented, leste that he shoulde seme to knowlege that prayse whiche the wenche beeyng possessed with a dyuell, attributed vnto hym, turned to her, and sayed to the spirite: I commaunde the in the name of Iesus Christ that thou depart out of her. And the spirite lefte her immediately.
But the damsels maister and maystres, seyng that theyr baūtage was goen, toke Paul & Silas, & brought them violently into the market place before the chiefe of the citie, & there before the officers, accused theym, saying: These men whiche are cum hyther from sum straunge cuntrey, do trouble all the whole cytie: forasmuche as they beeyng Iewes borne, teache vs a newe relygion, and teache vs newe ordinaunces, whiche is not lawfull for vs to receyue, seeyng that we lyue accordyng to the lawes of the Romaynes, whiche wyll not permitte ne suffer vs, neyther to receyue any straunge goddes, nor to practyse any newe kyndes of wurshyppyng the goddes. Upon these complayntes, the people there emōg whom the veray name of a Iewe was in great hatred, clustryng all in a cage together, made assaulte vpon the Apostles. And the officers, to satysfye the people in their furye, cut a sondre theyr garmentes for wrathe, and commaunded them to be beaten with roddes. And beeyng not satysfyed with this punishement, whā they had laied many a sore stripe on theim they caste them in pryson, commaundyng the iaylour to kepe them dyligently. The iaylour whan they had so streyghtly charged hym, for the better safegarde, layed theim beneathe in a lower pryson: and yet was not contented, but sette them faste in the stockes. This lucke had they at theyr fyrst entryng to [Page lx] preache in Macedonie. Marke here that euermore either lucre, or ambicion, or els supersticion, letteth the furtheraunce of the ghospell. But whan the worlde moste cruelly rageth in persecucion of Christes members, than especially appereth comforte from heauen.
About mydnyght Paule and Sylas, not passyng for theyr whyppyng, nor yet that they were cast into pryson, praied and song hymnes in the laude & prayse of God, thankyng hym, that he had vouchesaued to do theym beeyng hys seruauntes, suche honour, as to lette theym suffer these iniuries for hys name. And other, whiche were prysoners there, hearde theym meryly syngynge the prayse of God,Al the dore [...] opened & euery man [...] bandes were losed. and of hys sonne Iesus Christe, and meruayled, that they in suche aduersitie coulde be so merye. And sodaynely came a greate yearthequake, insomuche that all the whole pryson was shaken euen the foundacyon and all, and all the doores of the pryson were open with the same, and all the prysoners gyues and other lyke bondes were loosed. The keper, at the greate noyse and tumblyng that was made, awaked: and whan he had starte foorth, and founde all the pryson doores wyde open, thynkyng vpon and verely imagynyng that the prysoners were all gone, and hauyng in remembraunce the charge that he had of the officers, pulled out hys swearde and was aboute to kyll hymselfe, wyllyng rather to slaye hymselfe, then fyrste to suffer manye paynefull tormentes, and afterwarde at the hangmannes hande, whiche was execucioner of the towne, to suffer death. But Paule whiche laye beneth in the darke, seyng hym about suche a dede, cryed out wyth a loude voyce, that although the man were astonied, yet he made hym hearken vnto hym, and sayde: Beware, holde thy handes, and hurt not thy selfe, for thou shalte haue no damage by vs. For we are all here, and not one of vs fled hence.
Whan the keper heard these wordes, he came to himselfe againe, & commaū ded lyght to be broughte: and seyng it to be so, & that the thynge was not done by any crafte of man▪ but by sum diuine power: consyderyng also wyth hymselfe, howe that Paule had sene in the darke what he was about to do, and the cause therof, went downe into the lower pryson, and fel at Paules and Sylas feete. And regarding not the charge yt was geuen him by the officers, brought them forth of pryson, into a more commodiouse place, & sayed: Maysters what must I do to be saued? Hys mynde was to exchaunge helth for helth. Hys entent was to saue theyr lyues and lykewyse he mynded to heare of theym howe he shoulde obteyne lyfe of his soule. Than they aunswered: Beleue in our lord Iesus, and thou shalt be saued with all thy householde. And there streyghtewayes [Page] he called theym all together, and the apostles preached vnto theym the doctrine of the ghospell. Thou mayest here see that no tyme, ne place is vnmete to preache or to heare the ghospel. For that same darke & stynkyng prison was as a churche to the apostles. They ceased not from syngyng hymnes thoughe it were mydnyght. By preachyng the gospel in pryson a vauntage was gotten to Christe. The pryson is here as a chayre to preache the gospell in. And furthwith the keper beyng newly enstructed in the fayth, hastened to recompense or sumwhat to rewarde his enstructour. For he anone had them asyde, and wasshed cleane theyr woundes. The iaylour thought this to be hys duetie. And he hymselfe afterwarde with all his whole householde, had the woundes of theyr soules wasshed cleane awaye. After this so doen, he led thē into his own house where he dwelled the daye tyme, and gaue them meate to refreshe theyr bodies.
For after baptisme nexte was the communion of the table. And the keper of the pryson reioysed muche, that it had bene his chaunce to haue▪ in custodye suche prisoners, wherby both he and all the house had receiued the faith. These thynges were done in the night.
Whan it was daye the officers more diligently hauinge the matter in communicacion, after they had weyed it well, sente the ministers to the keper, commaundyng hym to let Paule and Sylas departe at their owne lybertye. The keper hearyng thys tidinges, beyng glad as well for his owne parte, as for the apostles sakes, brought this woorde to Paule, that the officers had lycenced them to go at lybertie. Wherfore, (sayth the keper,) seyng it hath so well chaunced, go ye in goddes blessyng. But Paule of an earneste mynde, to make both his innocencie the better knowen, and to fynde occasion also to saue many, made answer vnto the messengers in this wise:Nay verily but let them come themselues and see vs out. Forasmuche as they boaste themselues to be Cytezens of Rome, by theyr lawes it is forbidden to punishe any man, before he be hearde to pleade his cause, and lawfully conuicted of the same, this notwithstandynge they haue openly beaten vs beeyng Romaynes before we pleaded our matter, or were lawfully conuicted: and as though thys had been to lytle, they caste vs also, after that we had been sore beaten, into pryson. Nowe for their owne sauegarde, that they maye seme to haue done nothyng, but that theyr office woulde beare them in, and that it maie be thoughte that we were gilty, they woulde haue vs priuily to cōuey our selues hence to yt intent, that men myght suppose that we brake pryson and fled awaye. No, we wyll not so do, but let them cum themselues, and delyuer vs hence by the same ryght, that they cast vs in. The ministers told to the officers, what Paule had sayed.
Who hearyng that they were citizens of Rome, came themselues to Paul, and Silas, and desired them to pardone them, in that they had doen agaynst [Page lxi] the custome of the Romayne lawes, beeyng compelled by the commocion of the people, and bryngyng them honourablye out of the kepers house, they desyred them, leste the people shoulde make any busynesse, to departe from theyr citie named Philippos.
The Apostles were contente to accomplyshe their request, and whan they were out of pryson, they went into the house of Lydia, where they had been first hosted, which Lydia with all her whole householde, had before receyued the doctryne of the ghospell. And whan they had seen her, and the rest of ye brethrē, they comforted them, rehearsyng vnto them what had chaunced in the nyghte whiles they were in prison, exhorting them to continue in that they had begon. This doen, they lefte Philippos the citie, and went another waye.
¶The .xvii. Chapter.
ANd passyng by Amphipolis and Apollonia, both Cities of Macedonie, they came to Thessalonica, whiche is the chiefe and head Citie in Macedonie. Where (because it was a noble cytye) was a Synagoge of Iewes, and therfore hoped they to haue there great encrease. Wherefore Paule (as he customably vsed to do) entred with the multytude in to the Sinagoge, & thre sabboth dayes reasoned he with them, allegyng for his parte, Prophecies out of the scriptures, & expoundyng the harde meanynges of figures, cityng testimonies out of the lawe, and conferryng these sayinges together with the actes that were past, he shewed howe that it was the wyll of God, that Christ should in that wyse suffre for the worlde, and aryse agayne frō death to lyfe. And forasmuche as all Prophecies that were spoken afore of Messias commyng, & all those thynges that were shadowed vnder figures, did agree in Iesus of Nazareth, he affyrmeth in his teachinges that the Iewes should looke for none other Messias, but only the same that he preached vnto them, which was Christ. Whan Paule had reasoned this matter in the Sinagoge, certayne of the Iewes beleued & ioyned themselues with Paule and Silas, and besides these, a great number of the Gentyles that feared God, were conuerted to the faythe, and [...]mong other, dyuers wurshipfull women of the chiefe of that citie.
On the other parte, certayne Iewes beeyng ouermuche wedded to Moyses lawe, whiche Paule sometyme had earnestly fauoured, beyng of a zele moued, and ioynyng themselues with a certayne numbre of naughty vagaboundes, whom they had made of theyr parte (for of suche fellowes haue they that be authours of any commocion, nede of) and gatheryng to them a great companye besydes, reysed vp the cytye. And sediciously commyng to the house of Iason, woulde haue brought Paule and Sylas furth before the people. But forasmuche as they entryng in to the house, founde not them that they sought for, they brought Iason hymselfe, and with hym certayne other discyples, before the gouernours of the cytye, criyng alowde (for so had they before tyme serued Christe) and sayed: These felowes that alreadye haue troubled all the worlde, are nowe cumme hither lykewyse to trouble vs. And Iason knowyng them to be suche felowes, receyued them into his house.
But all those that goe about any suche matters, or lodge such as go about the same, doe agaynste Cesars actes, forasmuche as they saye, that there is an other kyng, besydes Cesar▪ For they preache of one Iesus, that was a good whyles since, doen and nayled vpon the crosse by Cesars deputie, because he affyrmed hymselfe to be kyng of the Iewes. Marke howe they here abuse the name and authoritie of Cesar, agaynste the ghospell. Whan the people and rewlers of the cytye hearde these woordes, they were muche moued therwyth, euen as Pylate before in lyke manier was moued agaynst Christ.
For than cried the vnhappy Iewes: we haue none other kynge besydes Cesar: and agayne:And whan they were sufficyently answered of Iason. &c. If thou let hym goe, thou arte not Cesars frende: and yet agayne: Whosoeuer maketh hymselfe a kyng, withstandeth Cesar. On the other parte, the true Iewes thus doe crye: We haue none other kyng but onely Iesus of Nazareth: and agayne, whosoeuer conformeth himselfe to folowe Cesar, is not Christes frende. For he onely is kynge ouer all the worlde. But after that Iason and the other brethren had alleaged a lawfull excuse, the officers let them goe.
But whan the brethren perceyued that throughe displeasure and malyce Paul and Silas were lyke to be in daungier, they with spede, conuaied them out pryuely in the nyght season to Berea▪ whiche is a citie in Macedonia, not far from Pella, wheras Alexander the greate was borne. In thys wyse, the euangelicall captaynes flye, but so that they neuerthelesse fyght styll. For as soone as they came to Berea, they entred into the Synagoge, nothyng afrayed for all so many sedicions that the Iewes had raysed agaynste them. But these were more gentyll, than the others that were at Thessalonica. For they [Page lxii] receyued the doctrine of the ghospell veray readely, euery daye searchyng the scriptures diligently,Whan the Iewes of Thessalonia had knoweledge, that the woorde of god was preached of Paule at Berea. that they myght see howe those thynges that they had learned by thapostles instruction, agreed with the Prophecies, and figures of the lawe. And so were many of the Citizens of Berea, conuerted to the faythe, not Iewes onely, but also dyuerse wourshipfull women that were Grekes borne, and a greate noumber of men besydes. But whan the Iewes that were at Thessalonica, whiche had made a commocyon there, heard that the ghospel was preached at Berea by Paule, whome they had dryuen from them, they tooke their iourneye thither, and as they before had doen, so eftsones they stirred vp the multytude there also against the Apostles.
And what time the brethren perceyued that daungier was yf the Apostles had taryed, they immediatly sent forthe Paule, whome they thoughte to be moste in daunger, to goo & take the sea, whiche is not far from Berea. And Silas & Timothie remayned at Berea. Than the brethren that had brought Paule thither, taking shypping with him, broughte hym as farre as Athens. There they left Paul, & returned to Berea, hauing message frō him to Silas and Timothie, yt they should folow after as sone as they might conueniently.
There Paule though he wer left alone & without companions, yet seeyng so noble a citie as that was and so full of learned men, wholy and vtterly geuen to worshipping of idols, waxed hote in spirite, in so muche that he coulde not abyde the cummyng of his felowes, but entred into the sinagoge, and ther disputed with the Iewes, and other deuout persons. And besydes that also, he reasoned in the market place with all that came vnto him, whether they were Iewes, or els Grekes. Among whome were some Philosophers, of Epicures secte, some Stoickes, betwene whō was great diuersitie of opinions. For thei that were of Epicures sect mesuring the felicitie of mā by pleasure, thinke that either there be no gods, or if there be any, that they nothing regarde the lyfe of man. The Stoickes besides other straung opinions, dooe sette and esteme the felicitie of man by the stedfast qualities of the soule, whiche felicitie they call vertue or honestie. These men disputed with Paule, as he had bene a Philosopher that were a begynner of some newe secte.
But after that Paule had taught them the euangelycal Philosophie, whiche farre dysagreed from the Philosophers opinyons, some sayde in mockage: What is it that this pratelyng felowe sayeth? For by this reprochefull worde spermologus, the Grekes meaned a iangler, and a foolyshe talker [Page] of vayne wordes, and a pratler: for the heauenly wisedome semed vnto theym foolyshenesse.He semeth to be a tydinges bringer of newe deuilles. And others there were that sayde: He semeth to bryng in some newe kynde of gods, because that he preached vnto them that Iesus was the true sauiour, and the sonne of God, and that the dead in tyme to cum shoulde aryse agayne. For they of Athens, accordyng as they had bene instructed of Plato, called the gods children, gods, whome they supposed to haue bodyes whiche shoulde continue for euer. Wherefore, inasmuche as whiles they were in the market place, they had diuerse opinions of Paule, they thought it beste to leade him aside in to a strete, whiche is called Mars strete. The strete is a place in Athens of muche resorte of people, by reason that there they did sit on matters of lyfe and death in the nyght season. And that place was meete for that kynde of disputacion, whiche profered saluacion to theym that beleued therein, and death to the vnfaythfull. For they sayde: Maye a manne learne of the what newe kynde of doctrine this is, that thou speakest of? For where as all kyndes of Philosophye are treated of amongeste vs, yet thou shewest vs newes, and such as we neuer hearde of yet: we are therefore desyrous to heare the more at large, to what ende these thinges maye growe, that thou speakeste of, or what they meane. And for asmuche as that citie was namely emong all the cities of Grece, moste exercised in all kyndes of learnyng, and gyuen to eloquence, by occasion wherof, many resorted thyther out of all partes of the worlde, to be studentes there, bothe the citizens of Athens, and other straungiers that wer continuing there, did nothyng els, but either harken for newes, or els tell some newes: and that more for theyr pleasure, then that they desyred by knowlege of matiers, to be the better experte. But god that is desirouse of mannes healthe, as fyshers and hunters doe inuent all meanes to get their praye, so taketh euery man by occasyon of those thynges, that he is moste delyted with all.
Wherefore Paule that knewe howe to behaue himselfe emonge all sortes of men, and to frame his eloquence to all mennes capacities, nowe beeyng in the myddes of Mars strete, as it were in a stage to playe his parte alone, hauing aboute hym a great multitude, spake vnto them in thys wyse: Ye men of Athens, although this citie flourysheth more thē any other in learnyng & knowlege, yet I perceyue that ye, as concerning your trade in relygion, are veraye supersticious, where as true religion in dede, is the chief parte of Phylosophye. For as I walked about, desirous to knowe the customes and ordre of your citie, markyng those thīges yt ye haue in honoure and do wurshyp, emōg [Page lxiii] all other thynges, I espied a certayne alter, whiche in the title that was graued on it, made mencion of an vnknowen God. Wherefore they are deceiued, that say that I bryng in newe and straunge goddes,Whome [...] than ignoraūtly wurship, him shewe I vnto you. but I rather preach him vnto you, yea euen the veray same vnknowen God whome ye wurshyp, for it appeared by the title on the aulter, that ye knowe not what he is, so that you maye heareafter reuerently worshyp hym, whan ye know hym, whom ye haue hytherto as vnknowen, worshypped wyth supersticion. Whiche God forasmuche as he is an infinite mynde, moste pure, present euery where, and yet after that sorte, that he is contayned in no one certeyne place, ought not to be beleued to dwell in temples of mannes handyworke, or in ymages made by any crafte of man:God yt made the worl [...]e and all that are in it. &c. neither is he dewly wurshipped with the sacrifice of beastes, as thoughe that eyther he lacked, or els were delited with any thyng that is doen by mannes handes, and cummeth of hys owne brayne. For where as he is infinite in hymselfe, and able to doe all thynges that shall please him beyng also moste blessed, and that naturally, so that he can neyther be hurted by anye malice of manne, nor yet be holpen by any seruyce that manne can doe, yet for somuche as he is pryncipally best, and moste bountifull and beneficial, he created and made thys worlde maruaylously for mannes cause: and ordeyned for his vse, all thynges that are conteyned in thesame.
Wherfore althoughe that he be the founder, lorde, and gouernoure as well of heauen and yearthe, as of all thynges in theym contayned, yet of all these thynges, taketh he hymselfe no fruicion, for because that he by reason of hys eternall felicitie, and blysse, hath no nede of any externall or outward goodnes to the augmentacion of hys perfectnesse, but thys worlde hath he lefte vs, as his worke to muse and maruayle at, that mortall menne lyuyng therin, myght perceyue by so wonderfull a woorke, the power, wysedome, and goodnesse, of the maker of it, and hauyng therby once knowlege of hym, shoulde loue hym, and with greate reuerence wurshyp hym, by whose benefite they haue the fruicion of so many commodities.
Now yf he be aboue this frame of the worlde, and hathe nede of none of those thynges that he hathe made, howe muche lesse maye it bee thought that he is delyted with temples, with Images, or els with the sauoure of burned offerynges. But for asmuche as he is a substaunce without body, he ought to be wurshipped with puritie of ye mynd: neither loketh he for the slaughter of oxen or shepe, that endoweth all thynges with lyfe, and gyueth to all that breathe, both theyr lyfe and their breath.Seeyng he himselfe geueth lyfe & breath to al [...] men euery where. &c. For he made all kyndes of beastes, and they liue al by him continuyng and multyplying euery one their owne kynde from tyme to tyme by generation. But all mankynde made he of one man, to haue the rewle ouer all these beastes, and to dwell in all partes of the worlde, and hathe lymitted and appoincted euery man a determinate space to lyue, whiche no manne can for himselfe prolong: and hath lykewyse appoyncted euery nation, certayne partes of the yearthe to inhabite, for they are deceyued, that suppose the world, whiche god himselfe made, not to be rewled by hym, but that eche thing is at all aduentures, and without any consideracyon, vnaduisedly brought forth, & for no purpose, where as in dede there is nothyng doen in the worlde, be it great or small, but it cummeth by the prouidence of him that created the worlde.
And because that the wytte of man cannot conceyue hym as he naturally is [Page] in dede, by reason of grossenes of the body, he endowed menne with reason, that by one thinge they maye vnderstande an other, that is to saye, thinges that cannot be seene by those that are seene, and generall thynges by the particuler, eternall by those that laste but for a tyme: and suche thynges as by the mynde, reason, and spirite, onely maye be ymagined, by those that be open to the senses of the body, and set him in the middes of all thinges, as in a stage to serche out the creatore and maker of all thinges by meane of his creatures whiche maye eyther be seene, felte, or otherwyse perceyued, by suche commodities as dooe ensue to manne therof: and that like as blind menne by feling, sumtyme fynde that out, whiche they can not see, so they consyderyng howe wonderfully all thinges were made, myght cumme to summe knowledge of god, whome to haue true knowlege of, is the highest felycitie that manne can haue. And yet we shall not nede to seeke for god in foreyne thinges, for we may fynde hym in our selues, yf euery manne wyll looke on hymselfe, and marke in hymselfe the myghty wysdome, and goodnesse of his maker. For where as god hath shewed vnto vs certaine tokēs of his godhed, in the heauenly balles and circles aboue, and on the yearthe beneth in the sea, and in all lyuing creatures on the yearthe, yet hath he wrought in none of theym more wonderfully, than in manne.
But yf any man be of such grosse wyt and capacitie, that he cannot attayne to the knowlege of the mouyng of the starres, in the skye aboue, or of the ebbyng and flowyng of the sea, how water shoulde fyrste spryng, howe ryuers shoulde styl euermore continue runnyng, and briefly the priuie and secrete causes of other lyke thinges,For in him we lyue and we moue. &c he nede not loke far, for he maye see god in euery man. For by hym all we dooe lyue, we moue, and we haue our beeyng, and there is none other that we are dettours vnto for that we bee any thyng at all, but only he, that created this worlde of nothyng: and his benefyte it is, and none others, that we haue lyfe,For we are also his generacion. whiche we muste sone forgoe and leaue, yf he leaue vs: and we ought to thanke none other, that the members and partes of this lyuely body dothe eche of them his dutie, the iyes see, the legges goe, and the handes worke. It is euident than that god is in euery one of vs, that he woorketh in vs, as a worke man woulde by a toole, that he hymselfe hath made. And man expresseth god, not onely as the woorke expresseth the woorkeman, but as the chylde doeth resemble his father or mother, by a certaine lykenesse and symylytude of fauour or complexyon. For so doeth the holy scriptures teache vs, that God made Adam (whiche was the firste manne, of whome all men came) a body of moyste cley, wherein he shoulde be lyke vnto other beastes, but with his owne mouthe breathed he into the same yearthen Image, parte of his heauenly breathe, whereby we might more nere resemble god our father. And for because the natures bee sumwhat lyke, we shoulde more easyly attaine vnto the knowledge of hym: whiche propertie he gaue to none other creatures on yearthe lyuyng. Thinke not ye this thynge vnlyke to a thynge of trueth, for some of youre owne countrey menne that were poetes haue affirmed the same, that I alleged out of the scriptures, and emonge other, Aratus sayeth the same in his woorke called Phenomena, in halfe a verse, in thys wyse: We all cumme of hys lynage. It is no matter thoughe he speake this of Iupiter, for in that, that he called Iupiter the chiefe and highest god, he thought hym withall to be the father of all lyuyng thynges, but especially of menne,
[Page lxiiii]Wherefore seeyng that we are of the lynage of God, by symylytude of our mynde, whiche he hathe geuen vs, we haue an euyl opinion of oure father, yf that where as we be accounted menne for that parte in vs, whiche we cannot see, (the whiche is reason,) we wyl thynke hym to be lyke an Image of golde, syluer, woode or stone grauen by wytte of manne. For what is a greater inconuenience, or more agaynste reason, then that manne, (who thoughe he be somewhat kynne to God hys heauenly father, yet for all that is nothyng lesse then God,) shoulde be hable to make any Image with hys handes, that can haue in it the power and vertue of God? Reason woulde that the same thynge whiche is wurshypped as God, shoulde be more excellent, then he that geueth wurshyppe vnto it. Nowe howe diuerse wayes doeth man passe an Image, whiche he doeth wurshyppe as it were god? First of al thys shape of his body, man hathe receyued of God, besydes and furthermore dooeth he breath, he lyueth, he moueth, and worketh. Finally by agilitie and quicknesse of the minde, he beareth in hym a certayne resemblaūce of god the father. But in an Image there is no suche mattier. Wherefore yf it bee to goddes greate dishonour yf we wurshyp a mortall manne for god, howe muche more than doeth it disagre with the true honoure of God to wurshyppe an Image made of tymber, as it plased ye artificer to make him: of which tymber, yf he had bene so disposed, he myght haue made a benche, or a fourme to sit on, whiche thinge is not onelye nothyng lyke god, (who hath no body) but also, besydes the outward shape of the body, hath nothyng lyke a manne, no, not one iote of that parte, whereby manne is lyke vnto god.
Whiche reprochefull iniury though it be haynous before God, yet he of his greate fauoure and loue that he beareth to man, hath not reuenged himselfe, but hytherto hath wynked at mans ignoraunce, vntyll the tyme was cumme that he had determyned to open hymselfe to all men, and to caste cleane awaye all darke and blynde errours, which menne haue so long bene conuersaunt in. Whiche tyme is now present, wherin he monisheth all mē to leaue their old errours, and turne to him. For hys wyl is that those yt repent, shal haue forgiuenesse, whiche they that wil be stubberne, shal not in time to cū, haue: for because he hath appoynted a daye,Because he hath appointed a daye, in the whiche he wyll iudge the worlde &c. whan he will iudge the whole worlde, and that with a iuste and streight iudgement, which no man shal escape. And therfore he sendeth his messangers to warne men, lest any man myght pretende ygnoraunce in these thinges for his excuse, & profereth remyssion of synne to them that wil repent, lest any should say that god were not merciful. For both these purposes chose he Iesus of Nazareth an excellent person, whom he sente into the worlde for this cause, that al men by his meanes, might be conuerted to wurshyp the true god: and hathe geuen him power to iudge the vnfaythfull, and such that wyll resyste thys doctrine. And this is he whome he promysed by the mouthes of his prophetes many yeres past, that he shoulde cum to bee bothe a saluiour and also a iudge. And loke what he promised, he hath hitherto perfourmed very certainly. For he was so borne, so taught, euē so troubled with vexaciō, and so slayne: and in conclusion, so arose he frome deathe to lyfe, as it was before [Page] prophecied that he shoulde. And there is no doubte, but that he will as surelye perfourme all other thinges that remayne behynde.
Whyles Paul spake these woordes, certayne that stoode by, gyuyng good eare to all other thynges that were spoken, whan they had hearde mencion made of arysyng from death to life, they mocked at it, as an vnlyke thing and a thyng that were not to be beleued, because that no Philosopher had holden any suche opinion before, though there were summe, whiche sayed that the soules remayned on lyue after the death of the body, and sum other also whych sayed that the soules entred out of one bodye into an other. But others that were not of so rashe a iudgement, sayed: We wyl heare the agayne an other tyme of this same matter. And in this maner Paule dimissed that coumpany. Yet sum ther wer among them, that wer perswaded, and ioyned themselues with Paule: emong whom was Dionisius a Senatour which afterward was bishop at Athens, instituted by Paule, & a certayne woman whose name was Damatis, and besydes these dyuerse others.
The .xviii. Chapter.
WHan Paule had gotten thus muche gaynes (litle and slender thoughe it were) of encreasyng and auauncyng the ghospel of Christe at Athens, a cytye of very corrupte manners, he wente thence to Corinthe whiche is the chiefest marte towne in all Grece: and as it was the welthiest, so was it by reason of ryot, incontinencie, and pryde, very vicious. There he by chaunce met with a man whose name was Aquila, which obserued the Iewes religion, but was borne in Pontus, whiche Pontus, is a part of the lesse Asia, bendyng towardes the North. This person, as God would, was cum thyther but of late afore from Italye, wt his wife Priscilla, forbecause that the Emperour Claudius had cōmaūded al Iewes yt were in Rome, (as there wer a great number) to auoyde the citie. And because these wer of the same crafte that Paule was, he lodged in one house togyther with them, (for he would not be alone,) labouryng, as they dyd, wyth hys handes, leste he shoulde burthen any manne. And theyr crafte was to sowe together skynnes to make tentes wythall.
And lyke as Peter was not ashamed to returne to hys crafte of fyshyng, as often as nede compelled him, so the greate Apostle Paule, whiche valiauntlye had sustayned and borne manye stormes for Christes sake, was nothynge ashamed to take in hande agayne sowyng of skynnes, whiche for to further the Gospell, he had for a tyme layed asyde. Yet in thys meane whyle ceased [Page lxvi] not he to preache the gospel, disputing in the sinagoge euery sabboth day both with the Iewes and also with the Gentiles.
In the meane season Sylas and Timothee, whome Paule willed to folowe him to Athens, came frome Macedonie. This dooen, Paule, because he was muche sorie that he had dooen veary lytle good there, was constrayned by the spirite neuerthelesse, to preache yet dylygentlye Iesus of Nazareth to the Iewes, af [...]yrmyng that he was Messias, whome the Prophetes hadde before promysed, that throughe hym onelye and none other, man shoulde obtayne saluacion. But whan they clamoured agaynste hym, yea in so much that they were not afrayde blasphemouslye and slaunderously to speake agaynste Iesus and Paule, he hauyng in remembraunce what the gospell in that case woulde hym to doe, shooke his lappe, as who shoulde saye, that he cast in their teeth that he had freely brought vnto them the message of saluacion, whiche they ought to haue ioyfully receyued, and sayed vnto them: If you had rather perishe then to be saued, stande ye to your owne harme, for asmuche as ye are the occasion of your owne death. For seeyng that I haue doen my duetye, the fault cannot be layed to me. Wherefore I wyll hereafter go to the Gentiles accordynge as the lorde commaunded vs. And in this wyse he, withdrawyng [...] himselfe from the cumpany of the Iewes, entred into the house of a certayn [...] man named Titus, and Iustus by syrname, a man that was well dysposed, who dwelte harde by the Synagoge. Than Crispus whiche was chiefe of the Sinagoge, by reason that he dwelled nere, beleued in the Lorde with all hys whole householde: and diuerse others of the Corinthians after they had heard Paule, beleued, and were christened.
But whan Paul had there neyther, not profited so muche as his moste gredie desyre and dilygente sekyng was, by reason that the Iewes didde stiffely [...] barke agaynste hym, and he had in hys mynde purposed to leaue Corinthus, the Lorde stayed hys wauerynge mynde, apperyng to hym in hys sleepe in a vision, and saying: let not the stubbernesse of the Iewes feare thee, neyther kepe thou close the doctrine of the ghospell for theyr cause: for thou muste not more regarde the inuincible malice of a fewe, then the health of many. Wherfore continue boldly in preachyng the gospell, and put thy truste in me, and I shall reskewe and defende the agaynste theym, be they neuer so manye. And n [...] man shall set handes on thee to vexe or trouble thee, for I wyll be thy defendoure. [Page] Wherfore departe not hence, for in this citie (thoughe it bee vicious) there is a greate numbre of people whiche I haue already appointed to lyfe euerlastyng. Whan Paul hearde this, he leauyng and forsaking his own purpose and determynacion, whiche was but of mannes deuise, and obeyng the counsell of God, continued at Corinthe a yeare and an halfe, constantely and frankly preaching the ghospell.
And whereas one Gallio beyng proconsull, that is to saye the lorde deputie there, dyd in those dayes rule the realme of Achaia vnder Ceasar the Emperoure, within whiche countreye the sayed citie of Corinthe is situate, the Iewes whiche had made conspiracie agaynst Paule, and a cōmocion among the people, drewe hym before the place of iudgement where the lorde deputie sate, accusyng hym, and saying: This man contrarye to Moyses lawe, counseleth men to wurshyp God after a newe sorte, and bryngeth in newe trades of religion. Whiche complaynte whan Paul openyng his mouthe was about to make answere vnto, Gallio perceyuyng by the accusacion or enditement that was brought in and declared, howe the controuersye betwene theym concerned the Iewishe religion, dyd fynd a meane to ridde his handes of the examinacion thereof: And preuentyng Paule, who was than in a redinesse to speake in defence and declaracion of hymselfe, sayed vnto the Iewes: Maysters, I occupie here the roume of an officer to minister iustice in causes, by the authoritie of the Emperour, and to see ciuile iustice kepte, and that nothing be doen agaynst the common ciuile lawes of Rome. Wherfore yf wrong were doen to any man, or anye haynous dede of mischiefe commytted, that ought to be punyshed by the lawes, ye myght iustly compell me, yea and it were my duety, to heare you. For the serchyng out of suche matiers appertayneth vnto me. But if it be no suche matier, but some speciall or priuate contencion, that is growē emong your selues,Than all the Grekes toke Sosthenes y• chiefe ruler of the synagoge. about names of sectes, or cōmunicacion of the Iewes religion, & of your own countrey lawes emong certayne pryuate persones of your own selfe: because neither it appertayneth to myne office, nor I can discusse thē whiche am ignoraunte of your lawe, it were beste for you to make an ende of it youre selues. For I will medle in no suche matiers. With these woordes he caused them to auoyde from the place where he sate in iudgemēt. The Grekes seeyng thys, smote Sosthenes whyche was of the chief of the Sinagoge, because that he and his household had takē Paules part, forsakyng the Iewes: and were more moued with Sosthenes then with Paul, because they supposed that Paule could haue doen nothyng at Corinthe, vnlesse that he had bene maynteyned by Sosthenes. Yet for all this, the proconsul would not meddle, seyng this businesse, but dissembleth that he sawe it. Forasmuche as the Romaynes [Page lxvi] hated the Iewes, and yet put no difference betwene a Iewe and a christen man, the proconsull, whiche was a Romayne, did not passe or regarde what one Iewe dyd vnto another, beeyng perfecte that that sorte of people, had wonte to be euery where busy and full of trouble and contencion.
But Paul hauyng in mynde the warnyng that god had gyuen hym, thoughe he perceyued the rage of the Iewes daylye to encrease more and more, yet he contynued there a good sorte of dayes more. And at the laste perceyuyng that the gospel was wel forward there, he thought it best to depart for a season and to geue place to the furious rageyng of the Iewes. And so takyng his leaue of y• brethren, he appoynted to sayle into Siria, hauyng Aquila with hym and his wyfe Priscilla. And forasmuche as Paul perceyued that the Iewes were most moued, because that he a man borne vnder the Iewes lawe, semed to sette no store by the tradicions of the lawe, before he toke shyppyng at Cenchrea, whiche is the hauen at Corinthe he shore his heade, makyng a solemne vowe accordyng as the custome was among the Iewes.
He did not this craftily to colour or to feigne with them, but he had regarde vnto charitie, that they should not be offended. For [...]is desyre was to wynne theym all to the gospell, and therfore did he frame himselfe to al mennes appetites, as nere as he could, to thentent that he myght wynne them all to Christ. Emong the Iewes, he ordred himselfe as a Iewe, and whan he was emonge those that were not circumcised, he also behaued himselfe as a man vncircumcised. But thus bare he with them for a space, because they were so wedded to supersticion, that they could not easely bee plucked from it, vntyll suche tyme as the trueth of the gospell myght more clerely spryng abrode. For to make a vowe and to shere thy head vpon thesame, is not that thinge whiche of it selfe is euyll: but to put confidence in suche Iewyshe ceremonies is damnable. And in like manier, circumcision hurteth not a man that beleueth in Christe, neyther yet to be vncircumcised, in whiche matier at a tyme it is the parte of charitie to geue place, vntyl a man see oportunitie, and in suche wyse as whan he shall haue oportunitie, he speake against thesame. But in all other matiers that of themselues are nought, we must not geue place to any mannes weakenesse. For Paul neuer bare with the Gentiles in any matier of cōmitting aduoutrye, or wurshyppyng Idolles: but in famyliar conuersacion together, in neglecting choyse of meates, in cityng or allegeyng their Poetes, sometyme he bare with them. So firste they arryued at Ephesus, whiche is a citie vpon the sea syde in the lesse Asia, whiche properly and without any other addicion, had wonte to be called Asia. There he lefte Aquila and Priscilla, who were desirous to tarye and to dwell at Ephesus. And himselfe entring into the Sinagoge of the Iewes that dwelte there, disputed with theym. Of whom whan he was desired to continue there a great while, he excused hymselfe, and toke [Page] his leaue of them, and puttyng them in hope that he woulde shortely see theim agayne, he coumforted them in this wise: There is no remedy, I muste nedes kepe this feaste that is nowe at hande, in Hierusalem, but I wyll returne agayne vnto you, by goddes grace. Whan he had spoken these wordes, he departed from Ephesus, and sayled towardes Hierusalem: and whan he hadde arryued at Cesarea, a cytie in y• countrey of Palestine, he wente vp to Hierusalem, and saluted the congregacion. From thence he toke his iourney to Antioche that is in Syria. After he had taried there a while he wente forewarde on his iourney that he had begon, goyng ouer all the countrey of Galacia, and Phrigia, confirmyng the disciples fayth in euery place, wheresoeuer he mette with any assembly of them. Thus carefull was Paule for hys flocke that he had wonne to Christe.
In the meane space one Apollos an Alexandrian borne, but one that kepte the Iewes religion, a man that was well learned, and had good knowlege of holy scriptures, came to Ephesus, where as Paul had left Priscilla & Aquila. This Apollos was halfe a christen man. For he had learned the rudimentes and first rewles of the ghospel,And knewe but the baptisme of Iohn only. of the christen men, and wyth feruente desire he dyd communicate thesame to others, that himself had learned, and suche thynges as he knewe of Iesus, before that he the sayed Apollos was christened with Christes baptisme, (wherby grace was more plētifully geuen) he taught diligentlye, but as yet he knewe not the sayed baptisme of Christe, but knewe onely the baptysme of Iohn, wherby penaunce was taught and preached. This Apollos beyng not yet fully enstructed in those thinges that Christ had taught, thought that sufficiente: Whome whan Priscilla and Aquila hearde boldely speake of Iesus, but yet in suche sorte that they well perceyued hym to bee not fully instructed in the principles of the gospell, and seeyng hym endued with so many good qualities, that, as it appered, he woulde bee an excellent preacher and setter foorth of Christes name, they toke hym home with them, and seuerallye taught him more perfectly the misteries of the ghospell, according to the doctrine that Paul had taught them before. They refused not him to be a teacher, whiche thoughe he were diligent, yet was not perfecte: and he on the other syde disdayned not to be monished of any manne what euer he were. They gaue exaumple in so doyng, that suche oughte gently to be holpen forwardes, in whome any hope of doyng well remayneth. Agayne here is an exaumple, that we muste gladly learne of any man suche thynges, the knowlege wherof cannot be let passe without perill of damnacion. Apollos was christened in the name of Iesus, and receyued the holy ghoste. But than afterwardes he was desyrous to go into Achaia, where as Corinthe is, to the ende [Page lxvii] that he myght preache the ghospell: the brethren seeyng hym wyllyng of hys own accorde, dyd set him forwardes, and more prouoked hym to it, and wrote letters in commendacion of him, to the disciples in Achaia, that they shoulde receyue hym.For he ouer came the Iewes myghtelye. Who did after his cumming thyther, muche good vnto thē, that had bene conuerted to the fayth, and valiauntly dyd sette foorth the ghospell. For the holy ghoste holpe to set forwardes his eloquence that he had ioyned with knowlege of the holy scriptures. With whiche weapons he beeyng armed, did stoutly put the Iewes to sylence, that continually contended against the young sowen corne of the ghospell that was bladyng vp, shewyng openly and also playnelye by euydente testimonies of the scriptures, that Iesus was the same Messias, whom the Iewes had so many hundred yeares looked for, and that all thinges that the Prophetes spake before of Messias, dyd agree in him.
The .xix. Chapter.
BUt euen as Priscilla and Aquila hadde amended Apollos in suche poyntes as he lacked, beeyng necessarye for a christen manne to haue, so Paule fyndynge others in lyke takyng, dyd. For whiles that Apollos was at Corinthe, whiche is the chiefe citie in Achaia: it chaunced that Paule, after he had goen ouer the other countreyes of Asia the lesse, whyche declyne mooste to the Northe and Easte, returned to Ephesus. There founde he certayne of the disciples that were no perfecte Christians, whiche were in one flocke emong the other brethren. Wherfore Paule to the intent that he myght more perfectly instructe theym, asked whether that they had receyued the holy ghoste, synce the tyme that they were conuerted to the faythe.We haue not hearde whether there be any holy goste or no. They, forasmuche as theyr erroure was of no malyce, but of plaine ignoraunce, frākely aunswered and freely as it was in dede, and sayed: No, neyther haue we euer hearde yet hytherto, whether there be anye holy ghoste, that is gyuen to them that beleue. Than saied Paule, forasmuche as ye are taken for christen men, whose baptisme than were ye baptised with? They made aunswere: with the baptisme of Iohn: for we thought that sufficient for vs. Than sayed Paule: In that haue ye not doen amisse, that in tymes past before the ghospell came to mannes knowleage abrode, ye receiued Iohns baptisme. But that is not sufficient for your eternal saluacion. For lyke as ye doctrine of [Page] Iohn was not perfect, but did onely testifie of Iesus that he was the true gyuer of saluacion, who shoulde come after him, makyng readye theyr myndes, that they should beleue hym whan he came: so dyd not Iohns baptisme wholy iustifie, but onely exhorted menne, that by repentaunce for theyr life mispēt they shoulde prepare theyr hertes for the Phisicion that woulde strayghte afterwardes come, whiche with his baptisme throughe faith, woulde take awaye all maner of synnes, and by his spirite should enryche the myndes of the faythfull with heauenly gyftes of grace. This tradicion had the Apostles receyued of Iesus the Lorde, that they that beleued in the ghospell, shoulde be christened in the name of the father, of the sonne, and of the holy ghoste. They that erred onely through simplicitie, and for lacke of knowleage onelye, deserued thus to be instructed. And they beyng once warned hereof, obeyed theyr counsellours, and immediatly were christened in the name of Iesus the lorde. This doen whan Paule had layed his handes on them, the holy ghoste came down on them, and the thing it selfe that ensued, dyd manifestly expresse what the visible token meaned. For they did both speake diuerse languages, and prophecied also of hidden and secrete thynges that were to come. The numbre of those persons that were men, amounted euen to a dosen or ther about.
Whan Paule had this doen, and as a man woulde saye, had renewed his authoritie, forasmuche as he beyng the preacher of the gentiles, had geuen the holy ghost by laying on his hande ouer the faythfull, euen as the other Apostles had doen, he entryng into the Sinagoge of ye Iewes that dwelled there, openly and freely spake to all men, preachyng that hope of saluacion was to be obteyned by Iesus onely: whiche thing he dyd me then fewe dayes, for it was the space of whole three monethes, disputyng of the kyngdome of God, whiche is heauenly and spiritual, agaynst them that with tooth and nayle stifly vpheld the carnall kyngdome of the lawe. But whan certayne of the Sinagoge gaue no credence to those thynges, that were spoken of Paule, but stubbernely resisted, insomuche that openly before the multitude they blasphemously spake agaynst the doctrine of the ghospell: Paule perceyuyng that it was to be feared, lest that they that beleued myght bee corrupted by their malice, left the synagoge of the Iewes, and dyd lykewyse separate the disciples from theym, and yet he ceassed not in the meane season to preache the ghospel. But he dayly disputed in the schoole of one Tyrannus, hauynge euen than in mynd, the image of a pure churche, that were not corrupted with the leauen of the synagoge, whiche churche shoulde receyue none but those that woulde learne, and that woulde reiecte suche as were praters, and blasphemous persons.
[Page lxviii]Thus dyd he continue by the space of two yeres, with suche successe, that not onely the Ephesians, but also diuers others, some Iewes, and some Gentiles (that resorted thyther from that parte of Asia the lesse, whiche properlye is named Asia, where as Ephesus is) gaue eare vnto the ghospell. And myracles did cause them to beleue his preachyng, for god wrought both many, and also great woonders by the handes of Paule, insomuche that he put awaye diseases, not with woordes or by touchyng onely, but also napkins and partlettes, whiche had touched Paules bodye, were caried to the sicke, that were so faynt that they coulde not come to Paule, and with touchyng therof aswell diseases, as also euill spirites were put away. So great confidence had Paul on Iesus whom he preached.
Whiche thing whan certayne Iewes perceyued, whiche were of that sorte of men, that go about and for lucre do cast out euil spirites, with certaine ceremonies and solemne prescribed woordes, as it were of coniuracion, crakyng that they had receyued thys cunnyng of Salomon, whom they affirmed to be the authour therof, they also attempted to cast out euyll spirites by inuocacion of the name of our lorde Iesus, not bycause they entended to set foorth the glory of his name, or because they woulde endeuour themselues to do men good, but because that they supposed thereby to get more aduauntage, & greater name. Wherfore they chaungeyng certayne wordes wherewith they hadde woonte to coniure, sayde to the euill spirites: I coniure you in the name of Iesus, whom Paule preacheth, that ye departe. This especially dyd the seuen sonnes of one whose name was Sceua, whiche was a Iewe, and one of the chief priestes. And whan they attempted in this wyse, to proue thys kynde of coniuration,Iesus I kn [...]e, and Paule I knowe: but who are ye? on a certayne manne that was possessed with an euyll spirite, the euill spirite aunswered to those coniurers: I knowe Iesus, by vertue of whose name, ye go about to feare me, I knowe also Paule the seruaunt and professour of Christe, but what be you, that abuse the name of Iesus, and Paule, to your lucre, wheras ye are the disciples neither of Iesus, ne yet of Paule? And assone as he had spoken these wordes, the man that was possessed wyth the euyll spirite, [...]anne vpon these exorcistes, and coniurers, and gotte the ouer hāde of them, insomuche that they had muche a doe to escape with theyr lyues, and scarce got away at last naked and wounded, oute of the house. This thing after it was bruted abrode, and knowen throughe oute the citie of Ephesus, both emong the Iewes and the Gentiles that occupied there▪ they were sore afrayed euerye man, and muche praysed the name of the lorde Iesus, whyche [Page] was so healthfull to all suche as beleued well, that it woulde not bee applyed to ye lucre or glorye of any man. And this the mischaunce of fewe, dyd profytte many. For many one being afrayed by the ensample of the sonnes of Sceua, and specially suche as had begon to beleue the gospell, whan as they saw that punishmente was ready at hande for suche,Many of them, which vsed curious craftes broughte their bokes and burned them before all men. as called vpon the name of Iesus with vncleane heartes, they repayred to Paule, confessing, and vtteryng their offences, that by penaunce they might escape the punishment of God. For the citie of Ephesus was more then all other, geuen to supersticious craftes, as this their owne prouerbe doeth withnesse: The Ephesians learning: by which prouerbe was sygnified sorceries and wordes of coniuracion, whiche the Ephesians learned and vsed, that they might prosper and haue good happe in al thinges yt they went about, and might preuayle against others in any thing that they attempted. Wherefore many were there in that citie whiche beeyng seduced, had eyther vsed such Iudaical coniurations, or els had geuen credite vnto them. And besides this, dyuerse of those that had vsed magical and curiouse craftes, brought their bokes to the common market place, and burned thē in the sight of al persones. Wherof there was so great a noumber, that the value of them, whan it was rated by castyng accoumpte of it, amounted to the summe of fiftie thousande pieces of syluer coyne, euerye piece beeyng in value aboute a grote sterlyng or more. But the losse of this moneye was greate aduauntage to ye furtheryng of the ghospell. For by meanes hereof, the worde of God did muche increace and waxed strong, whiche woorde was to their saluacion that fully without glosyng and clokyng, dyd embrace it: but to suche, as did not vprightly walke therin, it was terrible.
Whan Paul had thus happely spedde by the space of two yeares, continuyng at Ephesus, he was monyshed by the holy ghost, to departe thence, and so purposed with himselfe to walke ouer Macedonia and Achaia, and than to take his iourneye to Hierusalem, saying: I muste see Rome also, but I wyll fyrste go to Hierusalem. Whan he had fully decreed thus with himselfe, he sent before hym, a couple of those that awayted on hym, that is to saye, Tymothee and Erastus, vnto Macedonie, to gather mennes almesse for succouryng those nedy that were at Hierusalem, and that they myghte make readye theyr myndes agaynst Paule came. But Paule hymselfe stayed for a season in Asia.
Aboute thys tyme, a greuous commocion was stirred vp agaynst the gospell [Page lxix] among the Ephesians: but not by the Iewes than, as it was accustomed before to be, but by suche as stycked ouermuche to the tradicion, that they had receyued of theyr forefathers, as concernyng the supersticious wurshippyng of their goddes. The Ephesians, as is afore sayed, were wonderfullye gyuen to curious learning, and Diana (as the Gentiles supposed) had a great power in enchauntementes, and therefore they sayed she had three faces or headdes, as Hecate had. This was the cause that she was so greatly worshipped at Ephesus. Marke here nowe that lucre and gaynes was the firste occasion of this commocion, and the supersticious people furtherers to the same. For there was at Ephesus in those dayes, a certayne man named Demetrius, a siluersmyth by his occupacion. This Demetrius, where as he was a maker of siluer shrynes or tabernacles for Diana, because the moone in colour somewhat resembleth siluer, procured for all that were good craftes men of ye same occupacion, no small gaynes. Wherefore Demetrius called together, al suche as had aduauntage by makyng ymages of Diana, and all craftes men of the same occupacion whom he knewe would fauour his cause, because they were of the same crafte, and made a sedicious oracion in this wyse: Maisters, it is time for vs to loke to oure profyte with all oure endeuour. I nede not make rehearsal, for it is well knowen vnto you all, that our crafte is very gaynefull throughout all Asia, by reason that Diana is so worshipped, which religiō yf it shoulde fayle, nedes muste it folowe, that our auauntage shalbe smalle. But ye bothe heare and see, (for the matter is playne and open) that thys felowe Paule hath preached here these .ii. yeres nowe, that those goddes, whiche are made by the handes of man, are no goddes: neyther any ymage to haue anye power of the goddes in them, that is either grauen of tymbre, or made of anye metall in mouldes. And by this his preaching hath he perswaded manye, not here in Ephesus onelye, but also thorowe all Asia, and hathe turned an huge noumbre of people from worshipping of the goddes. Nowe forasmuche as this crafte is our lyuyng, and thereby we fynde also oure howsholdes, what shall els come of it, but yf this his preaching continue, our gaynes and liuing wyll decay, and we shall fall into pouertie? Wherefore if we shoulde nowe let this matter slippe, we myght well be accoumpted very slacke in lokyng to our owne profites. But yf there be any man here present, that passeth light on this daungier of leesyng his profite and gaynes, by the decaye of our crafte, whereby we now haue great lucre and aduauntage, yet the common religion ought to moue all menne, forasmuch as if we suffer Paule to continue in doing these thinges without punishemente, we see it is to be feared, leste that the temple of the greate goddesse Diana, whiche is nowe of great▪ fame and renoume, & whereunto men of their zeale & deuocion haue now dayly great recourse, and whiche is enriched with great offerynges, shal in processe bee had in no reputacion at all. For who is so mad to wurshyp the tēple yf he be perswaded that the patrone of the tēple is no god? And by this meane will it come to passe, yt a goddesse so full of maiestie, and beyng at this day for many causes, iustely had in great honour, shall by lytle & litle be rooted out of mens mindes and hertes, whereas she is nowe worshypped, not in this citye onely and in Asia, but also thorow out all the whole world. And therefore yf ye suppose it be a wise mannes part to see to his profite, in case ye thinke it bee a godlye thyng to defende the goddes of our countreye from dishonoure, nowe shewe youre selues to be [Page] men outright, and helpe to withstande this mischief that is at hande.
With this oracion the myndes of the multitude were so stirred vp, that euery one of them began to crie with greate lowdnesse▪ Diana the great goddesse of Ephesus. With this same so sedicious a clamoure, all the whole citie of Ephesus was stirred vp, and as the people ranne hastely, the multitude of them beeyng cleane out of al order, they mette together, and made strayght waye to the cōmon place of the citie, where plaies and syghtes are wonte to be shewed, and in suche a place commonly the people, beyng in any rage or fury, is moste mayster, & beginneth frayes and sedicions, and thither they haled with theym by force and violence, a couple of men beeyng Macedonians borne, that is to wete Caius and Aristarchus, whiche were two companions of Paules. But whan Paule vnderstandyng what had bene doen, was in minde to come forth before the multitude, partly to helpe his felowes, and partely to perswade and pacifie the people, the disciples woulde not suffer hym, thynkyng it to bee an vnaduised parte for him to delyuer hymselfe to the multitude, beeyng in suche a rage, seeyng that he coulde thereby nothyng at all further the ghospel. Besydes the disciples, others also the pieres and chief rewlers of Asia, whiche although they had not hitherto professed the name of Christ; yet inasmuche as they wished nothing but good to Paule, sente worde vnto hym and required him in their names, that he woulde not put himselfe in daungier with the multitude, which than was muche moued agaynst him, and vp in a greate roare. In the meane space there was amōg the people, many sōdry murmouringes, neuer an one lyke another. For (as in suche cases commonlye it chaunceth) one cryed that one thing was to be doen, another another thyng. For the multitude was gathered together of diuerse nacions, and they emong themselues of sundrye myndes, insomuche that some there were, yea, the moste parte of them, that wiste not what the matter was, that they were come thither for.
Wherfore the veray tyme required that some man should make an oracyon vnto them, whyche was in fauour with the people, that this sodayne commocion myght by some meanes be asswaged and pacified. Than was there one Alexander compelled to stande foorthe out of the thickest prease of the people, by reason that the Iewes dyd thruste hym forwarde to cease thys sedicious commocion with some oracion. For no man durste bee so bolde, as to treate or to make anye woordes of the matter before the multitude, that was than in a rage, and in diuerse and sondrye myndes, forasmuche as whatsoeuer shoulde bee spoken, it coulde not bee chosen but that one parte or other would be offē ded [Page lxx] with it. Wherefore he beyng so thruste forwardes, beckened wyth hys hande, and desyred them to geue eare vnto hym, and was than aboute to haue made some aunswere. But whan as the multitude vnderstode that Alexander was a Iewe, (which people wurshippe one God, & abhorreth the goddes of the Gentyles,) then was this tumulte eftsones renewed, forsomuche as they supposed that he would saye somewhat to the dishonour of their goddesse Diana. Wherefore they all cryed with one voice. Diana the great goddesse of Ephesus. And thus they continued crying, by the space of almoste two houres.
But at the last whan as the Scribe of the citie had entreated the multitude to kepe silence, Alexander spake vnto them in this wise: Ye men of Ephesus, for what purpose do ye make all this clamour and buisinesse? For what man is there lyuyng so ignoraunt, but that he knoweth howe the citie of Ephesus doeth wurship greate Diana, and her ymage that fell from heauen? And forasmuche as no man sayeth contrary to the thinges that ye affirme, ye nede not to make all this businesse, but ye must go peaceably to worke and do nothing rashely. For ye haue brought hither these two men, whiche haue neyther committed sacrilege, by robbyng any Churche or other holy place, ne yet blasphemie agaynst your goddesse. If it so wer thā the people might iustely flocke together and reuenge their quarell. But if that Demetrius the siluersmithe, and other his adherentes of the same occupacion, that were the occasion of al this buisinesse, haue any matter to lay to any mannes charge, thei nede not thus to runne into the opē place, whiche was made for an other purpose, that is to say, for enterludes, and pageauntes, wrastlyng, and suche other syghtes, nor yet thus sediciously to make this vnlawfull assemblie, with such greate clamoure and woonder. For there be lawes here in this citie, there is sessions kept, and there be officers sent from the Emperour, by the name of proconsuls, or lorde deputies that may discusse suche causes, and maye ende all controuersies, and matters of vitiaunce, and maye punyshe the malefactours. Let them there pleade theyr matters, that were the occasion of this assembly, forasmuche as it apperteyneth not to the commons to medle with their priuate matters. Yet yf it were so that the matter were publike, and pertayned to the commons, it were not for al that nedefull to discusse it so sediciously: But yf ye require that any thyng bee doen, it maye be brought to passe in a lawfull assemblye, called together by those that haue authoritie, and in due fourme, accordyngly. Now is it to be feared, lest that we be complayned of vnto thofficers for this cōmocion, and that it be thought that we went about to make an insurreccion, seeyng that we can allege no probable cause, wherfore this assemblye of the people was gathered together into the common place of enterludes, sightes, and games. Whan he had thus sayde, the multitude departed.
The .xx. Chapter.
AFter that this commocion was cleane ceassed, Paule called the disciples together, and exhorted them stedfastly to continue in those matters, that they had taken in hande, concernyng their fayth in Christ: than he enbraced them, and bad them farewell, and so departed towarde Macedonia. And after that he hadde walked ouer the parties of Macedonia, and had geuen exhortacion at large to the congregacions wheresoeuer he chaunced to meete wyth any of them, wylling them to continue in the puritie of the ghospell, and that they should profite therin, he came to that part which is properly called Grece, in whiche Grece, Achaia is situated: Where, after that they had continued by the space of three monethes, and were aboute to departe thence and to sayle into Syria, he perceyued that the Iewes had layed awayt to hurt him in that iourney by water, he therfore thoughte it better to take shyppyng at an other hauen, and to returne to Macedonia agayne, and from thence to sayle to Syria, where as he firste ariued, whan he came to Macedonia. At this iourneye Sosipater of Berrea sonne vnto Pyrthus, and besydes him Aristarchus, and Secundus, beeyng both of them Thessalonians, and besydes these, also Caius of Derba, & Timothie were with vs. And besides them Tichicus & Trophimus, bothe of them beeyng of Asia. These men whyles that Paule taryed in Macedonia, had goen before to make ready all thinges that were necessari, to entre the sea without daungier, and taried oure commyng at Troas. We passed by Macedonia, and so came to Philippos: From thence, after the daies of swete breade, whiche folowe easter, immediatly we departed, and wythin fyue dayes we came vnto them at Troas, where we taried seuen dayes.
There chaunced a wondrefull notable thing. For vpō one of the Sabboth dayes, whan the disciples were assembled, as theyr custome was, to breake [Page lxxi] breade, Paule playing eache where the parte of a good pastour, refreshed their myndes with preachyng of scriptures, and forasmuch as he was purposed the nexte daye to departe thence, he continued so preachyng vnto theym vntyll it was ferre foorth nightes. And leste that nyght myghte haue bene occasion to breake of this delectable and pleasaunt sermon, there were many candelles in the sollare wheras we were than assembled. Among the multitude there was a certayne younge manne, whose name was Eutichus, that sate in one of the wyndores. This young man by reason that Paul continued talkyng so long, wexed slepie, and at the last so sore came the slepe vpon hym, that he fell flatlyng downe to the grounde three floores hyghe: by and by men ranne to him, but he was founde deade, and brought into the house. Whan as Paul perceyued that, he came downe, & after the ensample of the prophete Hely, he bended his body, and lay vpon him, as thoughe that he dyd by enbracyng, cherishe or kepe warm [...] the deade bodye. Whan he had so done, he turned hymselfe to the disciples, that were muche troubled with this sodeyne chaunce, and sayde: be ye nothyng troubled with this chaunce, there is yet lyfe in hym: for the bodye is not cleane deade. Whan he had thus comforted theym, he wente agayne vp into the sollare, and brake the breade, and eate thereof: and after this, whan he had agayne so long commoned with them that it began to be lyght, and that the breake of daye appeared, he toke his leaue of them, and so at length departed. So paynefull a thyng is it, for a moste louyng father to departe from his dere chyldren. And they that remayned with the young manne, broughte hym aliue and whose into the sollare agayne. Whych thyng dyd not a litle refreshe the myndes of all that were there presente. For it was not sittyng, that that same worde that bryngeth health to all men, shoulde haue bene occasion of the young mannes death.
And we, whan we had taken shippyng at Troas, sayled to Asson, whyche is a citie nere to the sea syde within the countrey of Troas. For Paul had so determined that we shoulde go thyther before by water, and he would folowe by lande, either because it was more safer so to dooe, or els that he myghte salute the moe by the waye. And after that we mette togyther at Asson, and had receyued Paule into the shyppe, we came all together to Mitilene, whiche is a citie on the sea syde in the Yle of Lesbus. Thence departed we and the nexte daye after, we came agaynste Chios Ylande. Lykewyse agayne the daye folowyng, we arryued at the Ylande of Samos, and from thence sayled to Trogillion, that is a citie on the sea banke of Asia, directly agaynst Samos. There taryed we the same nyghte, and the nexte daye after, came to Mileton, whiche is a citie in Caria. And althoughe that we in oure saylyng by the coastes of Asia, shoulde fyrste come to Ephesus, then to Trogillion or [Page] Mileton, yet Paule had purposed with himselfe to passe by Ephesus, lest that he shoulde spende awaye the time tarying in Asia, yf it should haue chaunced that he coulde not safely, for watche beyng layd for him, sayle into Siria. For he hastened to kepe his witsontide in Ierusalem, yf he possibly myght so do. Yet leste that he shoulde seme eyther not to regarde, or els to hate the Ephesians, he sent from Mileton, some that should wil thauncient curates of the cō gregacion of Ephesus, whom he had left charged with thesame congregacion, to come vnto him.
To whome after they were come, he spake in thys wise. Brethren, I shall not nede to reherse vnto you my vpright behauiour in preaching the ghospel. It is not vnknowen vnto you your selues, whiche haue sene the same, howe I haue behaued my selfe among you, all the whyle euen from the first daye that I came into Asia, vntill this houre: and that I sought not myne owne glorye, or lucre, but that I haue obeyed the cōmaundement of our Lorde Iesus Christ in preaching his gospel, and haue in al thinges bene cōformable vnto his wil, inasmuche as I folowed his steppes, who made lowe, humbled hymselfe, and deliuered himselfe to be afflicted & tormented, and to dye, that he might clense & establyshe his churche. Euen so lykewyse hath bene my conuersacion in setting foorth the gospell, with all humilitie or lowlynesse, yea and also shame, whiche I haue suffred of the enemyes of the gospel, with often teares whiche I haue shed beyng careful for the congregacion, with muche affliccion, or trouble that I haue bene in, through the deceytes of the Iewes, that cannot abide that the benefite of the gospel should be cōmunicated and partened vnto the Gentiles. And yet none of al these mischaunces haue troubled my minde so greatly, that I haue at any tyme for feare of affliccion, let passe any thyng that apperteined to your health, neither yet haue I spared, though it were with daungier of my lyfe, to open vnto you any thyng that myght be profitable for you, and to instructe you both openly in the synagoges, and also priuely within mēnes houses, as occasion hath serued: not preachyng vnto you, as the Iewes myndes were that I should haue done, that is to say, circumcisiō, obseruing of sabboth dayes, and washynges, but repentaunce for your lyfe that ye did leade before, which god requireth in all men, that he maye saue all men: and full confidence in our lorde Iesus Christe, whose gospell whosoeuer beleueth, shall be saued whether he be a Iewe, or a Greke, whether circumcised, or els vncircumcised. And therefore thesame fauour and grace whiche is indifferently profered vnto all men, I haue indifferently preached vnto all men, not hauyng respect to the person, state, or degre of any manne, nor beeyng feared or discouraged by the malice of the Iewes, who for the settyng foorth and magnifying of the lawe, doe withstande the gospell: nor yet dryuen from it by the fiercenes of the Gentiles, whiche do so stiffelye vpholde and maynteyne the supersticion whiche [Page lxxii] they haue receyued of theyr forefathers. For thatsame affliccion, and persecucion in whiche I was here, dyd moue me, rather because I sawe that the cō gregacion was in some daungier, leste any man beyng offended with mine aduersitie, might be alienated and turned awaye from the ghospell, then because that I passed for ye shame that I was put to, or for the sorowes or woe whyche I suffred and endured. And in case I did at any tyme eschewe perill or daungier, I dyd it rather for your pleasure, to satisfye your appetites, hauyng respecte to your profit, then because I cared or passed any thyng for the losse of myne owne lyfe.
And I am very glad that I haue so done. Yea and nowe, thoughe I bee free in bodye and not in any bandes, yet beyng in spirite or mynde, as it were, in holde, I take my iourney towardes Hierusalem, where I am not verye certeyne what wyll become of me, but onely because that the holy ghost in euerye citie, partely by mouthes of the prophetes, and partely in myne owne mynde, doeth sygnifie vnto me, that it shall come to passe that I shalbe bothe fettered and tormented. Whiche thing though I bothe beleue and knowe certaynelye, shall chaunce vnto me, yet none of al these thinges make me afrayed to execute the dutie of an apostle, whiche I am called vnto, though I shoulde be assured to abyde the paynes of death for my labour. For it is not this lyfe that I so muche regarde, whiche cannot perishe beyng vnder the tuicion of Christe, but more do I esteme my maysters commaundemente, then my lyfe: and that I may ende this my course in preachyng the ghospel, as cherefully, as I haue hitherto ioyfully abyden it. Nothing is there that more deliteth me, then that the ghospell maye be furthered by my affliccions. I haue delite in nothyng els but styll to runne forwardes in the race of the gospell, wherein the lorde hath set me, vntyll that I come to the marke, beyng well assured that I shall accordyngly be rewarded at his handes, whyche is mayster of the game, whan he shall see tyme at his owne pleasure, who is without deceite. I auaunced not my selfe vnto this office, but the lorde Iesus set me in this roume, for to preach aswell to the Iewes, as also to the Gentiles these mooste gladsome tydynges, whiche is, that it hath pleased god frely to saue euery man by beleuyng in the ghospell. Wherfore willyngly and with all my herte wyll I nowe fulfyl this my vocacion, not regardyng whether I lyue or dye.
As long as I conueniently myght, I was present with you, and holpe towardes [Page] your saluacion, teachyng, admonishyng, exhortyng, comfortynge & rebukyng, as I sawe occasion, with ofte recourse to see you. But nowe am I certayne by inspiration of the holye ghoste, that ye shall neuer more see me in this worlde agayne, neither ye Ephesians, nor yet any others that are inhabitours of the lesse Asia, vnto whom I haue already preached the kyngdome of God. I haue done my duetie with all diligence, and vprightly. Wherfore seyng that I muste departe from you without any hope of returne, this do I proteste before you all, that yf any man peryshe eyther by hys owne, or els by others defaulte, I am not gylty of theyr death. I haue shewed euery man the true way to euerlastyng lyfe. I haue opened vnto you the wyll of God, howe he is mynded to saue mankynde, and what they muste do that continue in stedfast belefe towarde oure lorde Iesus, in suche wise that no man can saye for excuse of himselfe, that he knewe it not. I my selfe haue gyuen you ensaumple, both doyng, and also sufferyng al that I myght, to haue you continue in puritie of the gospell. No mannes death can be imputed to me. And nowe it ariseth not of my free wyll that I muste hence departe frome you, nor yet do I for feare of anye persecucion conuey my selfe awaye, but wittingly and willyngly goe I to vndoubted daungier of my lyfe, beeyng so wylled by the spirite of Christ. Wherfore what ye cannot come by through my presence, that muste ye supplye wyth youre owne dylygence. See that your owne hertes fayle you not, or els that your foote slyde not backe from those thynges, that ye haue well entred into, but ye that are the elders, and vnto whom I haue cōmytted cure of this flocke, watche, partely for your own behalfes, lest ye be seduced by false apostles, and partely for the flockes sake, whyche ye haue taken in hande to feede. I haue vprightly executed myne office, that was assygned and deputed to me of oure lorde. Take ye lyke care and thought, and with semblable good wyll and vprightnes of behauiour, for the flocke that the holy ghost hath made you bisshoppes of, that is to saye, ouerseers, to take diligent hede that Christes shepe lacke no holsome foode, and not to playe the partes of woulues, but of faithfull shepeherdes, towarde goddes owne congregacion, whiche ye muste not neglygently looke vpon, forasmuche as god did set so muche store by it, that he purchased it by the bloud sheddyng of his onely begotten sonne. Ye must therfore beware that in no wyse the ware whiche god hath so derely boughte, maye perishe or miscary through your negligence.
I do not warne you of these thynges aforehande so earnestly for nothyng. For tight certaynly assured I am, that you shall not still haue Paules wyth you, but after my departyng, fierce rauenyng woulues shall prease in among you, as it were in to foldes destitute of the shepeherde, whyche shall not spare the flocke, but shall assaye by all meanes to disperse and scatter the congregacion. Than it is to bee feared, leste that suche as are weake, beeyng euen ouerthrowen with aduersitie, will forsake the ghospell. But yet is there another daunger muche greater then this, that I haue already spoken. There shall [Page lxxiii] come not onely from foreyn places, whiche by feare, by threatnyng, by decytfull perswasions, and by fayned & cloked holinesse, shall endeuour themselues to corrupte your pure lyuing, and to withdrawe youre lybertye, that ye haue by the ghospell of Iesus Christe: but also euen amonge your selues shall certayne men aryse, whiche betraying this concorde and vnitie of myndes, that ye are nowe in, shall speake wicked and pernicious thinges, and suche thinges as shall much swerue from the syneere veritie of the ghospell: And suche speakers shall not meane, entende, or labour, ye Christes flocke may be safely preserued vnto him, but to haue dysciples in their owne name to folowe their tayles, to the entente that they maye seme to be no small fooles; as thoughe they were afeard lesse they shoulde seme preachers nothing excellente, but altogether vnlearned, vnlesse they should teache some new straunge poinetes of doctryne, of their owne brayne. But denylishe is that newe inuencion, whan men shall adde vnto the gospell, whiche of it selfe is sufficient. He that is a pastour or shepherd in dede, had rather that Christ had dysciples, then himselfe to haue disciples. And of him doeth a good pastoure receyue meate wherewith to fede them. But these men for to get themselues renoume, and for their owne pryuate and worldly lucre, make of Christes disciples, theyr owne dysciples, and wyll be thought to be founders of the doctrine of the ghospell, whereof we in very dede are but stewardes and ministers. Wherfore the greater the daungier is that is at hande, so muche the more dilygently watche ye, hauyng styll in mynde howe that I (whan I was in Asia by the space of thre yeres) ceassed not daye and nyght to admonishe and warne euery one of you with teares.
And thus brethren, because I must parforce departe from you, I commite you all to god (who wyll not forsake his flocke) and to preachinge the woordes of his ghospell, wherin whatsoeuer parsones doe syncerely and vprightlye vse themselues, and doe rather sette forth the franke bountie, & goodnesse of god, whiche he freely geueth to all men, then the iustice of the lawe: them wyll the fauour of God helpe forewarde in thesame. I for my parte accordynge to my duty, haue cast the foundacion: but god, that worketh all these thinges by me, may buylde on it, that the same whiche is begonne, maye according to his wyl, be finished, and lyke as it hath hitherto chaunced vnto you, by professyng the ghospell to bee the sonnes of God by adopcion, so ye continuyng in this godly purpose▪ maye atteyne to ye heritage whiche is promysed vnto all suche, as are sanctified by the grace of god, whether they be Iewes, or els Gentyles. Ye haue seen howe carefull I haue been, what trauayle I haue taken, ye haue seen what perilles I haue susteyned for your sakes, sekyng of you no rewarde for it, neyther honour, neither aduauntage of gaynes, in somuche, that I haue not receyued so muche as necessaries at your handes, whiche the other apostles abrode doe, and I both lawfully and also with good conscience myghte haue receyued. I neuer desired golde, or syluer, or apparell of any manne. For (as it is not vnknowen vnto you all) these handes of myne haue sufficientlye ministred all thynges that eyther I or my felowes with me neded. I myghte [Page] haue taken these thinges of you, knowyng that a labourer is worthy his wages and hiere, but I thought it better to loke for all my rewarde at gods hād: and I endeuoured my selfe by all meanes to geue you a ryghte pexfite ensample, that ye which haue by succession receyued the charge of the flocke, may perceyue it to be the dutye of a good shepeherde, that whereas he refuseth no laboure to profyte his flocke, yet that he absteyne from receyuyng reward of any man, because of the weake, leste that any man be the more lothe, or maye beare the wurse wyll to the ghospell, for that he is compelled to fynde his curate, or els lest any manne passe lesse on the woordes of the pastours, because that he maye thinke them in his daungier, forasmuche as they receyued benefite at his hande. For the nature of men is suche, that they, (after what sorte I can not tell,) set lesse by them to whome they haue been any thing beneficiall. And although it be right,And to remembre the woordes of the Lord Iesu. that they whiche bestowe the rychesse and treasures of the ghospell on you, be holpen againe of you, with youre temp [...]rall goodes, whiche be so vyle in respecte of the other, that there is no comparison betwene them, yet I knowyng many weake persones to bee emong you, woulde not gyue any man occasion to ymagine euyll of vs. Endeuoure your selues to folowe this myne ensample as nere as ye maye, hauyng styll in minde, what our lorde Iesus sayde: It is better to gyue then to receyue.
Whan Paule had thus sayed, he kneled downe as his custome was, & all they lykewyse dyd thesame and made their prayers. Than euery man wepte excedyngly, insomuche that they toke hym about the necke, and kyssed him, as takyng gredely the fruicion of hym that streyghtwayes shoulde bee plucked awaye from them: for euery man was sorye in his mynde for his departure, but moste specially for one woorde that Paule had spoken whan he saied that they shoulde see his face neuer more in the worlde. Whan this was doen, they brought him all a longe to the shyppe (as theyr duetye was,) and loked after him, whyles he sayled, as farre as they coulde see him.
The .xxi. Chapter.
AND after we had sette vp sayle, & wer goen out of syght of them yt stoode on the banke lokinge after vs, we sayled streight furth & arryued at ye Ylande called Chous, and nexte day after at Rhodes, & thence furth tyll we touched at Patara, whiche is a citie of Licia, nere to the sea syde. There founde we a shyppe, yt was redye to sayle towarde Phenice & we toke shyppyng there, & sayled therein. But whan the Ylande of Cypres appeared vnto vs, we [Page lxxiiii] leauyng it on the lefte hande, sayled towarde Syria, & arriued at Tyre, whiche is a citie situate on the sea banke of Phenice, as Sydon is lykewyse. We desired rather to sayle streyght foorth to Palestyne, but because Tyre was a marte toune, the master of the shyppe woulde nedes set his marchaundyse on lande there.
But whan as we founde some dysciples there also, we taried with them seuen dayes. Emong them were some, whiche beynge enspired with the spirite of prophecye, counselled Paule, that he should in no wyse go to Hierusalem. But yet for all that, when the seuen dayes were expired, we departed from Tyre, all the disciples with their children and wyues accompanying and bringyng vs out of the citie to the sea banke. Where after we had kneled downe and made our prayers with one consent, and had taken our leaue one of an other: we tooke shyppyng, and they returned home againe.
From Tyre we sayled to Ptolomaida, whiche is a citie on the sea, nere to the hyll named Carmelus. Here we saluted our brethren, and remayned one daye with them. Nexte daye after, Paule and we wente furth on our iourney, and came to Cesarea, a citye of Palestine, and entred into the house of Philip, whiche firste of all had preached the ghospell to the chaumberlayne, and to the Samaritanes, and was one of the seuen deacons, that the apostles had instituted and ordeyned at Hierusalem. With him we abode. This man had fower daughters all vnmaried, whiche had aboundantly the spirite of prophecye, accordyng to the prophecye of Iohel.
And whan we had continued soiourning in his house certaine daies, there came a Prophete from Iewry, whose name was Agabus. He takinge his lodgeing emong vs, and bayting there, tooke Paules gyrdle, whiche after he had knotted about his owne legges, accordynge to the custome of the olde prophetes, whiche had wount to expresse before by some visible token, that thing that they prophecied of, thorough the inspiracion of the holy ghoste, sayed: Thus sayeth the holy ghoste. He that oweth this gyrdle, shall so be bounde of the Iewes at Hierusalem, & they shall delyuer him into ye handes of the Gentiles.
We beeyng muche feared with▪ these woordes, and the dysciples also that [Page] dwelled there with many wepyng teres desyred him, that he shoulde not committe ne put himselfe into the handes of the Iewes at Hierusalem. This was the godly affeccion and zele of them, that were lothe to haue so excellente a pastour to peryshe. But Paule, whiche had a more certaine aunswere of the holy ghost in his mynde, and knewe that he should fyrste goe to Hierusalem, and shoulde after that see Rome, sayed vnto them: wherefore do ye make my herte sory with your vayne teares? For the daungier that the Prophetes warne me of, doeth nothyng moue me, but youre douloure and sorowe maketh me to be sory and pensyfe. I am fully mynded to further that thyng whiche the holy ghost wylleth me, namely the ghospell. I nothinge feare bondes, whiche I haue been well enured with. For god forbyd, that I for feare of enprisō ment, should leaue of from furthering of the ghospell, seeing that I am ready, yea, yf it were to dye at Hierusalem, for my Lord Iesus sake. Let Paule lye in chaynes, so that the gospell maye haue free lybertie to passe. Let Paul lese his lyfe, so that the glory of Iesus name maye lyuely spryng and flouryshe emong all men. I am desirous of lyfe for none other ende, but that I maye profite the ghospell. But otherwyse I woulde recken it great aduauntage gotten, to be shortly ryd out of this lyfe for Christes sake. Wherefore do not ye mourne for that thing that I my selfe am desyrous of, (yf it shall so please God,) and cease ye therefore to make my mynde pensyfe with your wepyng and waylyng, for I cannot chose but be sad, seynge my frendes sad. To these his woordes, whā we had nothinge to aunswere, and sawe him fully bent to go to Hierusalem, we suffred hym to departe, saying: the wyll of the Lorde be fulfylled. For these ought to be the woordes of true Christians, and though they haue not ye same woordes styll in their mouthes, yet must they continually thinke them in their hertes, so that in aduersitie, as well as prosperitie, styll muste they saye: The wyll of the lorde be fulfylled.
And so whan we had taryed a fewe dayes at Cesarea, we made readye oure selues to take our iourney towarde Hierusalem. And some of the disciples folowed Paule, and went in cumpany with vs from the citie of Cesarea, bringing with them a certaine man named Muason, which was a Ciprian borne, with whome we should [...] hoste at Hierusalem. For he was knowen to bee a good and godly man, for he had than of longe tyme beleued the ghospell, and had persisted and continued in the sincerite of the faythe. But whan we were come to Hierusalem, the brethren gladly and ioyfully receyued vs. And Paule the nexte day takinge vs with him, went to Iames his house the iuste, whiche was called the brother of the Lorde. For he was instituted of the Apostles, byshop of Hierusalem. And thyther assembled all the elders. Whome as soone as Paule had euerychone saluted, he rehearsed to them in ordre, what God had wrought emong the Gentiles by his ministerye, emonge whome he had nowe a good sorte of yeares preached the ghospell.
Whan they heard all the matter they glorifyed the Lorde, that had also powred his grace vpon the Gentyles. But forasmuche as Paule was accused to many of the Iewes, to be one that abhorred Moyses law, and that he in settyng furth the benefyte that came by the ghospell, yelded lesse to the obseruaciō of the lawe, then he ought to do: to the entent that a remedy myght be founde for this inconuenience also, they sayed vnto hym: brother Paule, sayed they, thou seest howe many thousande Iewes be he [...]e that beleue the ghospell, and all these are muche affeccionate to the lawe of Moses. And a rumour there is come to their eares, whiche we knowe to bee false, that thou teacheste the Iewes, which are among the Gentyles, to forsake and renounce Moyses law, so that they neyther circumcise theyr children, ne kepe the trade of theyr forefathers, as concerning choyse of meates, kepyng of the Sabbothe dayes, washyng, and suche other thinges, as the Iewes, whiche are not conuersaunte with the Gentyles, do with great deuocion, obserue and folowe. These men, beyng restrayned by an acte made of their forefathers, are indifferently contented, that the Gentiles be not burdened with the lawe. But that those, which are Iewes borne, shoulde be led awaye from the obseruacion of the lawe, to the Gentiles kynde of lyfe, they can in no wyse abyde. Wherfore we must take here good hede, that no sedicion be made about this matter. What remayneth thā to be doen? First it cannot be chosen, but that the multitude must be called together. For it wyll soone be knowen, that thou art come. Wherfore to the entente that thou mayest bee out of this suspicion, folowe our counsell. Here be among vs fower men, whiche accordynge to the custome of the Iewes, haue taken a vowe on them, ioyne the with them, and fulfyll together all solemne ceremonies, as they do, that desyre to be purified and made holy after theyr vowe: and yf there be any thing besydes that is to be bestowed on sacrifice or offeringes, bestowe lyke coste as they do, vntyll suche tyme that they haue shauen their heades. And in so doyng, euery man shall knowe for a suertie, those thinges to be false, that be rumoured abrode of the, and they shall also perceyue, that thou in suche forte besydes doest preache the gracious benefite of the ghospell, that it is without reprofe of those, that kepe the ceremonies of the lawe, whiche God deliuered them, and other tradicions of their elders, whā they see thee do the same, which some had reported the to disproue. And by this meanes shall the Iewes cease to speake euyll of the, whiche are so manye in numbre, that they must nedes be had inestimacion and not neglected.
But as for the Gentyles, that are conuerted to the fayth we haue writ but [Page] of late vnto them, as it was agreed vpon, and decreed by the apostles and the whole cumpanye of dysciples, that they shall not be compelled to kepe Moses lawe, sauyng onely that they absteyne from that fleshe, that is sacrificed vnto ydolles, from bloude, from strangled beastes, and from aduoutry.
Than Paul dyd after this councell of Iames and of the brethren, and takyng vnto hym those fower persones, whiche had solemnely made a vowe, wente into the temple, and there professynge that his dayes of purifying wer finyshed, he omitted ne let passe no ceremonye, vntyll that sacrifyce was offred vp for euery one of them. All this required seuen dayes space for the accomplyshement therof. Whiche beyng almoste expired, certayne Iewes that beleued not, whiche before had seen hym in Asia, and there raysed commocion agaynste him, whan as they sawe Paule in the temple, they stirred vp the people, and laied handes on Paul, crying: Ye mē of Israel helpe: this is he, whom you haue by reporte hearde of, that hath wandered ouer all countreyes, and hath taught in all places a newe doctrine againste this people, whiche God chose seuerally to hymselfe, against our lawe also, whiche we receyued of God, and againste this temple, whiche is had in great honour through all the whole worlde. And yet is not this wycked person so contented, but hathe moreouer brought with him into this our temple bothe Grekes, and others, that are not circumcised, and hath prophaned or polluted and suspēded this holy place. (For duryng the tyme that Paule had been in the citie, they had dayly seen in his cumpanye, one Trophimus whiche was an Ephesian borne, and thereby they coniectured,And al the citie was moued. &c. that Paule had brought him into the temple.) With this troublesome noyse all the citie was reysed, and the multitude flocked together. And they toke Paule and drewe hym out of the temple, (as a man worthy to bee delyuered into the handes of the furious rageyng people, to do with hym what they woulde, and forthwith the doores of the temple were shut faste vp, that he myght haue no place whither he myght safely escape. For they sought oportunitie, that is to saye, a tyme and waye conueniente to kyll him, whiche thing was not lawefull for theyr religion to doe in the temple,) as thoughe it were not an vngodly and a wicked thing in any place els to sley an innocente.
In the meane space, tidynges came to the capitaine marcial of the Romayne armye, that all the citie of Ierusalem was reysed vp. The captayne forthwith taking & ioyning vnto hym souldiers, with theyr vnder captaynes, hastened to them. But whan the Iewes sawe the captayne marciall hastening toward them with harnessed men, they surceassed, and lefte smytyng of Paule. And whan the captayne was come some what nere, he commaunded them to lay handes on Paule,And whan he coulde not knowe the certaintie. &c. and to bynde hym with two chaynes, supposyng him to bee some haynous malefactoure, forasmuche as the multytude ordred hym so roughly and so sore. That doen, the capitayne enquyred of the Iewes what he was, and what he had committed. But whan he coulde haue no certayne knowlege, by reason of the troublous noyse that they made on eche syde, roryng and crying with a loude voyce, one one thing, and another another thing, he commaunded that Paule shoulde bee brought into the castell, bounde as he was, that he myght knowe the trueth within the place of defence, and of safe custody, the people beyng set aparte. And whan as Paul came to the stayghers of the castell, he was caryed of the souldiers, for feare leste ye multitude shoulde violently take hym awaye. For they feared leste they woulde hurte him before he coulde be conueyghed into the castell. For the multitude of the people folowed euen to the very staighers of the castell, crying out as high as they could, awaye with him, dyspatche him, awaye with him.
But after they came to the entry of the holde, Paule beeyng desyrous to satisfye the mynde of the Iewes that made this businesse, sayed to the captaine marciall, maye it please you to geue me leaue to speake vnto you? The marciall aunswered: canst thou skill of the greke toung? For Paul had spoken those woordes in Greke. Art not thou (saied the marciall) the same Egipcian, that hast made commocion before lykewyse, & that leaddest fower thousande murderers hence into the deserte? Paule aunswered: I am not he whome you take me for, but I am a Iewe borne, and my natyue countrey is Tar [...]us, a noble citie in Cilicia. But I praye you geue me lycence to speake my mynde to the people. Which whā he had permitted him, Paule standyng on the steppes, beckened wyth his hande and certified the people by tokens, that he woulde speake vnto them. And streyghtwayes sylence was made, and he began to speake on this wyse, in the Hebrewe tounge.
The .xxii. Chapter.
YE menne whiche be here present, partely by lynage brethrē, and partely for your auncient yeares & dignitie, fathers, gyue eare to me, whiles that I purge my selfe of those thinges, wherof I am falsely accused vnto you. Whā Paul had spokē these wordes in manier of a preamble, ye multitude heatinge him speake Hebrewe, made ye more silence, whither it were because yt euery man vnderstoode this language, or els because ye al men beare more fauour to their owne countrey speache, thē to any other. Than did Paul procede and goe furth in his tale in this wyse. To the entent that ye maye perceyue me to haue committed nothing blasphemously, eyther againste this Iudaicall people, or againste Moyses lawe, or els against the temple: I am a Iewe borne, my father and my mother both Iewes, and borne I was at Tarsus, a citie in Cilicia. But brought vp was I in this citie, at the feete of a man, that ye all knewe well inough, whose name was Gamaliel, and euen from my chyldehoode was I diligently instructed in the lawe of my countrey, earnestly bent to the honouring of the true God, in suche sorte as ye do to this presente tyme: insomuche that I, for the affeccion that I bare to the lawe, dyd persecute this doctrine of the ghospell, whiche I nowe professe, pursuyng suche as professed thesame, not to pryson and bandes onely, but also to death, entendyng nothyng els then persecucion, with sore threatnynges, and sondry kyndes of death againste the professours of the ghospell, byndyng and castyng into pryson, bothe man and woman, that stycked to the sayed doctrine. And that I tell nothinge otherwyse then trueth, he can beare me wytnesse whiche was than the high priest and all the other auncientes with him, from whom I receyued letters and tooke my iourney towardes Damasco, that I myght bryng thē prysoners from thence to Hierusalem, whiche pro [...]essed Christes name, to the entente that they myght be punyshed, accordyng to the dyscrecion of the priestes and elders.
This mynde dyd I than beare them, for none other cause, then for the affeccion that I had to the lawe, and to our relygion, whiche I had receyued of my forefathers, whiche thing is the occasion that ye nowe at this presente are so muche against me. Nowe wyll I tell you, by what occasion I chaunged my mynde, whiche whan ye shall perceyue, perchaunce ye also wyll turne your myndes. For it chaunced, whan as I went thyther, and was almoste at Damasco, aboute high noone, sodaynlye a great lyght compassed me about from heauen, wherewyth stricken I was, and I fell downe to the grounde, and hearde a voyce speake vnto me from heauen, saying: Saule, Saule, why doest thou persecute me? Unto whome, whan I had made aunswer: What art thou lorde? the voice saied againe: I am Iesus of Nazareth whom thou pursuest. But my companions that were with me sawe the light, and were sore afrayed, as for the voyce that spake vnto me, they hearde it not. Than sayed I: Lorde what is thy wyll that I shoulde doe? The lorde made aunswer againe in this wyse: Aryse and go to Damasco. There shall eche thynge that thou must doe, be tolde thee. And where myne iyes were so daseled with the brightnes of that lyght, that I coulde see nothyng at all, my felowes led me by the hande, vntyll I came to Damasco. There mette I with a good man, and one that for his vpryght walkyng in the lawe, was also Godly, named Ananias, of whome all the Iewes that dwelt than at Damasco reported well. This Ananias standyng by me, sayed thus. Brother Saule receyue thy syght againe. And I forthwith receyued my syght and sawe him.
Than sayed he: The God of our fathers hath chosen, and ordeyned the for this ende, that thou shouldest knowe his wyll, and that thou shouldest see him, that is onely iuste: whiche iustifyeth all thynge, and that thou shouldest heare the voyce of his mouthe. For Iesus was in the same lyghte, that daseled thyne iyes, and it was his voyce that thou dyddest here, forbecause thou shalte bee a wytnes vnto him before all menne, of those thinges, whiche thou hast seene and hearde, and now seeing this is the wyll of god, wherefore doest thou stay. Aryse, and be christened, and washe awaye thy synnes, callyng vnto his name, whom thou before hast persecuted.
These thynges doen at Damasco, when as I within shorte space after, had returned vnto Ierusalem, beeyng than a newe man, and was praying in [Page] the temple, rauished I was besydes my selfe, and Iesus I sawe whiche sayed vnto me: Make haste, and get the spedely out of Hierusalem, for here wyl they not receyue thy testimony of me. Than aunswered I in this wyse: Lorde, I haue a good hope, that I shall doe good amonge this people, forasmuche as themselues knowe, that I for fauoure that I dyd beare vnto the law cruelly handled thy disciples, halyng into pryson as many as I coulde take, & whyppyng them in all congregacions, that gaue credence vnto thy gospell. And yet was I not satisfyed with this doyng. But whan the bloude of Steuen was shed, whiche by his death bare faithfull witnes of the, and with great boldnes and constancie, I also was by whan they stoned hym, & consented to the death of the innocent man, insomuche thā. I kepte their garmentes, whiche brought hym to the place of execucion, and that fyrst began to cast stones at him. And seyng that euery man may well vnderstande by this, howe muche affeccionate I was once towardes the lawe, they may now ryghte well perceyue that I chaunged not myne intent without great causes, & many shall be founde, that wyll so muche the more gladly folowe myne ensample, the more they shall see that my zeale was towardes this olde religion, for loue whereof I the more cruelly persecuted thyne. Whan I had this sayed, the Lorde aunswered: Goe, I say, and do as I byd the, for nowe is tyme come, that the spreadynge of my gospell all the worlde abrode were begun. And for this ende haue I chosen the, that I maye sende the from hence to far countreyes amonge the Gentyles.
The Iewes had peaceably suffred Paule to speake his mynde, vntyll he spake those wordes, yt is (I wyll sende the to farre coūtreyes among the Gentiles.) These wordes renewed eftsones euery mans griefe, because that the Iewes beare great despite, and wunderfully abhorred the Gentiles: & for this cause dyuerse of those also whiche despysed not the ghospell, would in no wyse that the Gentyles shoulde haue been made partakers of the gracious benefite that rummeth by the ghospell: or yf they nedes shoulde be receyued, that than they shoulde not be receiued, vnlesse they woulde be circumcised, as who should say, that a man might not bee a good man & in the fauour of God, vnlesse he wer a Iewe. Wherefore whan they heard that the Gentiles were preferred before the inhabitauntes of Hierusalem, with great clamoure and noyse they interrupted Paules tale, and sayed vnto the marcyall: Rydde this felowe out of the worlde, for it is pitie that he lyueth. And whan the Iewes by many tokens, vttred the outrageous griefe of theyr myndes, by crying, and castyng of their garmentes, and finally by throwyng dust into the ayre, the marciall supposed that some haynous crime had been commytted, by occasion wherof, all the people thus was stirred vp after so straunge a sorte: specially seeyng that through licence gyuen by hym vnto Paule to tell his tale, there had come nought els, but more inconuenience, cōmaunded his souldiers to bryng Paule [Page lxxviii] into the castell, and by waye of examinacion to whyppe hym, to the ende that by that meanes at the least wise, they might of his owne confession, get out of him the cause, why the people tooke vp suche exclamacion against him.
And whyles they at the commaundemente of the marcyall, were in byndynge him towardes his whyppynge, Paule sayed vnto an vnder captayne standing by, whiche was appoynted to see hym examined with tormentes: What, is it a thing lawfull for you to whyppe a Romayne, yea, and that before he be cast or founde giltie of his trespace? Whiche woordes whan the pette captaine heard, he spedely went vnto the marciall, and shewed hym what he had heard, saying: what intende ye to doe? For this man, whome ye haue commaunded to be whypped, is a citizen of Rome.
But assone as the marciall heard this, he came to Paul himselfe, and saied vnto him: Tell me is that same true, that my petie captayne hath certified me of? Art thou a citizen of Rome? And when Paule had affirmed that he was a citizen of Rome, the marciall aunswered: It is a great matter that thou speakest of. For it coste me a great some of money, before I could be franchised and made a citizen of Rome. Then sayed Paule: In this matter my chaunce was better, for I was borne citizen of Rome, and that lawfullye, for my parentes before me were lykewyse. Than furthwith those whiche were ready there to haue gotten out the trueth of him by meane of tormētes, departed from Paul. And the marciall also himselfe feared of his owne parte, after that he perceiued hym to be a citizen of Rome, because that he had bounde him. So greatly was the name of the Romaynes than feared.
The nexte daye the captayne beyng desyrous to knowe what the matter was, that the Iewes had accused him, leused him out of his bandes, and commaunded that the chiefe priestes shoulde assemble togyther, and all the whole councell lykewyse, and furthe brought he Paule before them, that the matter myght be entreated by the heades without commocion of the multitude.
The .xxiii. Chapter.
[Page] THan Paule hauyng his iyes fixed and stedfastly set on ye councell, begon to speake in this wyse: I haue been conuersaunt in the sight of God, who onely gyueth rightful iudgement, vntyll this present day, beating my selfe vpryghtly and with a good conscience, in all matters. Whan the high priest Ananias had heard him so boldly speake, and so freely, howe that streyght wayes he declared and auouched himselfe to be gyltles, to the iudges reprofe, and other his accusers, takyng the matter greuously, that he had not reuerently spoken of hym, neyther that he any thinge cloked the matter, commaunded those that stoode by, to buffet hym on the face whyles he was speakyng. This was it, that the lorde had certified Paul of before, whan he saied: They shall not receyue thy wytnesse of me. Thā Paule on the one syde disdeynyng in his mynde at this iniury, whiche was neuer vsed, no not in the iudgementes of the heathen, and on the other syde certifyinge hym that he should be punished at Gods hande afterwardes in time to come for such manifest tirāny,Sittest thou and iudgest me? &c. sayed vnto him: God shall smite the thou whitelymed wall. Syttest thou in this wyse, that whan thou hast heard the matter, thou mayest geue sentence accordyng as the lawe requireth, and commaundest thou me to bee smitten before thou hearest the matter, contrary to the lawe? whiche forbyddeth that any man shoulde be punyshed, excepte he be lawfully conuicted and cast. Than they whiche stoode nexte vnto Paule, sayed vnto hym: Doest thou in this wise reuyle Gods high priest? To suche extreme tyranny was than the priesthoode of the Iewes come, that they claymed it as a thing lawfull for them, againste right and equytie, to do euery man hurte, and yet would not they permit other mē freely to speake. Whiche was an euidēt token that their priesthood shoulde not long continue, after it was come to the extremitie of all mischiefe. Than Paul, perceyuing that he should nothing furder his cause vnder such a iudge, thought that best it was onely to seke occasion, howe that assembly myght be dissolued. Wherefore he aunswerd: Brethren I was vncertayne that this man was the high priest. Els I remembre well, that it is written in the booke of Exodus: Thou shalte not speake euyll by the Prince or rewler of the people. After he had with this aunswere, somewhat appeased these that warned hym thereof, he ymagined some occasion, howe he myght auoyde the tumulte and murmouring of the people. For lawfull it is to voyde peryll by crafte, wheras appereth no hope of profityng.
Wherfore Paul, consideryng that in the congregacion there were two sortes of menne, the one Sadduceis, the other Phariseis, whiche agreed not one with an other, sayed with a loude voyce in audience of the counsell, so that euery man might here him: Brethren I am a Pharisey, and my parentes were Phariseis, and I am arrayned, for because that I preache, that the dead shal aryse agayne. After he had thus sayed, there arose dyssencion betwene the Phariseis, and the Sadduceis: And the multitude also that was presente seeyng them at variaunce, varyed among themselues, and were of sundrye [Page lxxix] opinions and partes. For the Sadduceis, in asmuche as they beleue that the soule dieth with the body, do neyther alowe resurreccion, nor suppose that there is any spirite or aungell: The Phariseis on the other part beleue both that resurreccion shalbe, and that there be bothe Angelles and spirites. Wherefore the multitude with great clamour began to make trouble.
In the meane space, certayne Scribes of the Phariseis secte, arose, and contended in the fauour of Paule, and sayed: We perceyue nothynge wherein this man hath transgressed. And yf that the holy ghoste or an aungell hath spoken vnto him, it is not oure parte to contende ne striue with God. This they sayed, vpon the occasion that Paule the day before, had shewed thē, that the lorde had appered vnto hym by a vision in the temple. So muche doeth it auayle in cases alredye r [...]wled and determined, to be of this secte, or of that. But whan this dyssencion encreased more and more by reason that the Sadduceis cryed out so sore against the Phariseis, and the matter seamed lyke to growe to nothing els, but to an extreme and deadly commocion, the marciall fearing lest that Paule shoulde be plucked in pieces among them, commaunded the souldiers to go downe, and take Paule from the throng, and to bring him into the castell againe.
Than was it tyme, that God shoulde somewhat coumforte him, that so manfully had wrastled for hym, seyng that these troubles were so sore, and yet sorer wer at hande. Wherefore the nexte night againe, the Lorde stoode by hym, saying: Be of good courage Paul. These troubles shal not make an end of the, for the tyme of death is not yet come: but yet is it to come, that euen as thou hast valiauntly borne witnesse of me at Ierusalem, so shalte thou witnesse of me at Rome also. Thou hast doen thy parte in this citie, whiche is the chiefe in all Iewry, it remayneth nexte that thou do the same in Rome, whiche is the head citie of all the worlde.
But as soone as it was day, certayne Iewes made a conspiracion, and cursed them selues to the deuyll and to damnacion, yf they dyd eyther eate or drinke, before they had slayne Paule: so greate malyce had they conceyued againste hym. And it was no small noumbre, that had made this conspiracie, but they were aboue fowertie. These persons wente to the high priestes and elders, and shewed them their entente and purpose, sayinge: We haue moste depely [Page] cursed our selues, to be perpetually damned in hell, if we eyther eate or drynke, before we shall haue slayne Paule. Nowe must ye lykewyse put vnto your helpyng handes to the furtheraunce of our request, that we maye the more easely bryng to passe that thinge, whiche we are all desyrous to doe. Sende ye woorde to the highe marciall, both in your names, and also in the name of the whole counsell, that he bryng Paule before you againe, pretendynge that ye wyll enquyre more dilygently of him, forasmuche as yesterdaye ye coulde not, by reason of the commocion. And we shall so prouyde, that he shall not come safely into the castell againe, as he yesterdaye dyd, but before he come to the place, where the counsell shalbe kepte, we wyll be ready to slay him.
Whiche craftye trayne of so deadly daungier, after that a certaine young manne, neuewe vnto Paule by his sisters syde, had perceyued, he thought the matter woulde not be slepte, but forthwith entred into the castell, and vttred vnto Paule, the daungier that was at hande. Whan Paul knew of this he called one of the vnder captaynes vnto hym, and sayed: Bryng this younge man vnto the marciall, for a certaine matter he hath to dysclose to hym.
Than the Captayne toke the young manne, as he was desired to doe, and led hym to the marciall, and sayd: That same felowe Paule, which is in holde, desired me to bryng this young man vnto you, and saied that he had a certaine matter, whiche he desyred to talke with you of. Than the marciall toke the young man by the hande, and wente asyde with him, and asked: What is the matter that thou wouldest speake with me? He aunswered. The Iewes haue conspired the death of Paule, and haue thus agrred among themelues, that they wyll entreate you, to bryng Paule againe before the councell to morowe: vnder the pretence, that they wyll more dilygently make enquirie of hym, forasmuche as yesterday they coulde not well saye al that they woulde haue sayed vnto hym. But they entende an other matter. Wherefore ye had nede to take hede, that ye do not vnawares graunt them their desyres. For they haue layed theyr heades together and do vtterly purpose to destroy Paule, yea there be aboue fowerty, that haue cursed themselues depely, yf they eyther eate or drinke, before they haue slaine him. And euen nowe are they ready to commit this mischiefe, and loke but for an aunswer of you. Whan the marciall had heard this, he let the young man departe chargeyng him, that he shoulde tell no man, that he had vttered this matter vnto the marciall. For he was desyrous to saue Paules lyfe, but yet so, that he myght auoyde the yll wyll of the Iewes.
Wherefore he called two of his petie Captaynes vnto hym, and sayed: Make ye readye of souldiers, two hundreth foote men, and three skore and ten horsemen, and two hundreth speare men, that may go to Cesarea, soone vpon the thirde houre of the nyght: prouyde also horses, that ye maye carry Paule safe to the presydent Felyx: the cause of the marcyalles so preste dilygence, was not for this onely cause and purpose to saue a mannes lyfe (for he was not a man of any suche conscience) but his desyre was to be dyspatched of Paul whome he neyther coulde defende or maynteyne against the sette malice of the whole counsell, nor yet durst commit him beyng a citizen of Rome, vnto their furiouse handes. And therfore commaunded he that he shoulde be had forth away by nyght, with a great bende of men, fearynge leste that yf he had gone in the daye, or with a small company, the Iewes woulde haue taken him away in his iourney, and kylled him: and than the faulte should haue lyen on his necke, because it woulde haue been thought, that he had betrayed a citizen of Rome. And he sente also a lettre vnto Felix, the tenour wherof foloweth. Claudius Lysias vnto the moste woorthye president Felix, gretyng. The Iewes had layed handes on this man, and would haue [...]laine him, vnlesse I, vpon knowledge that he was a citizen of Rome, had cummen with a bende of men, and taken him from them▪ And forasmuche as I was desyrous to knowe the cause wherfore they accused him. I brought him before their owne councell. Whome I founde to be cle [...]e without faulte, eyther worthy death, or els wherfore he had deserued to be emprysoned, sauyng that certayne questions of the Iewes lawe were layed to his charge, but nothinge els. As soone as I was certifyed, that the Iewes had appoynted to lye in wayte for him, I sente him forthwith vnto you, admonyshynge the Iewes withall, whiche bee his accusers, that yf they haue any thing to laye to his charge, they shoulde take theyr iourney to plead their matter before you. And thus fare ye well.
Than the souldiers, accordyng as they were commaunded of the marcial, beyng charged with Paule, brought him by night to Antipatras the citie.
The nexte daye for asmuche as Cesa [...]ea was not ferre of, and they supposed then that there was no great daungier to be feared, the footemen returned to Hierusalem into the castell agayne, and the horsemen wente with Paule vnto [Page] Cesarea. Whyther after they were come, and had delyuered the letter vnto the presydent, they brought Paul also before him. And whan the presydente had perused the letters, he asked Paul of what prouynce he was. Whan Paul answered that he was a Cilician borne: I wyll heare the, (sayed he,) whan thy accusers are presente. And so commaunded that he should be kepte in Herodes iudgement hall.
The .xxiiii. Chapter.
THan within fyue dayes after, Ananias whiche was than the high prieste, and certaine other, elders, came downe to Cesarea: hauing in their traine a certaine oratour named Tertullus, whiche shoulde pleade this matter. So earnestly were they set to slay Paul. Whiche men after they had spoken with the presidente, and had required that the prysoner myght be brought foorth, Felix commaunded Paule to be called forth to appere.
Than Tertullus, beeing but a s [...]endre and a base defendour or protectour of an euyll cause, beganne in this wyse to accuse Paule: Where as we maye thanke you that all matiers haue been quiet and peaceable emonge vs this long space, and many dyuerse and soondry thinges are ryghte well gouerned in our common weale by your wysedome, we at all tymes and in all places knowelege and sette forth this your goodnesse towardes vs, moste noble captayne Felix, and nowe therfore, doe tendre vnto you moste herty thankes.
And this your redynes of right gentle herte towardes our nacion, putteth vs in great hope and confidence, that ye wyll consydre the tranquilitie of our coū trey, as concernyng this cause also, whiche we nowe bryng before you. But lest that I should retaine, and kepe you awaye from your soondry and weighty effayres with ouer long a processe or cyrcumstaunce of woordes, I shall desyre you, as your accustomed gentilnesse is, to here vs speake oure myndes in fewe woordes. We haue perceyued this manne to bee a deadly enemye to our countrey, for as muche as he hath sette debate betwene the Iewes, not onely those that inhabite Siria, but the others also in all countreys through the worlde, wheresoeuer is any resorte of Iewes, makynge hymselfe the brynger in of a new secte, whiche is called the Nazarenes. And not contented with this, [Page lxxxi] he was not afrayed to come to Hierusalem, and bryngyng into the temple men that were not circumcised, sticked not to prophane & suspende our temple, whō we tooke with the dede doyng, and would haue iudged accordyng to our law, but Lisias the hygh marciall, came with a greate bande of men, and toke hym out of our handes, leauyng the examynacion of the matter vnto you, and willed hys accusers to come before you: so that the marciall hymselfe canne testifye vnto you, that these matiers are true, whiche we laye to his charge. In this wyse this slender and liyng oratour sayed: and the Iewes that were presente at this accusacion, affyrmed that it was euen so, as Tertullus had sayed.
Than after this Paule whan the presidente by his be [...]kenyng had willed hym to make answere for hymselfe, began to defende his owne part in this wise: I shall with a great dele the more quiet mynde answere for my selfe, for asmuche as I knowe that ye haue bene of manye yeres enbuisied emong thys people: and that by reason of decisyng matiers belongyng to the Iewes, ye are not ygnoraunt of our lawes. And the later that this matter hath been do [...]n whereof these men accuse me, so muche the more certaynlye maye ye, by enquirie, knowe it, for it is yet but twelue dayes synce that I accordynge to the custome of the Iewyshe relygion, came vp to Ierusalem, there to make my prayers, and to purifie my selfe, after I had taken on me a vowe accordyng to the solemne manier and fashion of the Iewes. If ye call this violatyng or pollutyng of the temple, I knowledge my faulte and offence. Neyther founde they me in the tēple disputyng wyth any man, neither making ye people to flocke together, no nor in the Sinagoges, nor yet in any place of the citie. Neyther can they dewlye proue by any reason, such faultes as they laye vnto my charge.
As for that poyncte whiche they laye vnto me, concernyng the secte of the Nazarenes, I wyll not denye that that is true. And yet myne accusers haue nothing to doe therwith, forsomuch as the Iewes haue not condemned that secte, and agayne I am not the autour therof. But if ye bee desyrous to heare what secte I professe, I wyll shewe you: I doe according to the tradicion of ye Pharisees, and their secte, wourship the God, that is commonly wurshipped in my countrey, and am not autour of any new religion, but kepe those thynges, that I haue receyued of my forefathers dylygentlye, beleuynge all thynges to bee true,Beleuyng all thynges whiche are written in ye law and the prophetes. that are wrytten in the lawe, and in the prophetes, whiche thynges al for the moste pa [...]te, inasmuche as god, lyke as he promysed, hath now fulfylled, I doe fully beleue that those thynges also wyll cum to passe▪ whiche he hath promysed for to cum, that is to say, that the dead shall ryse againe in tyme to cum, as well the badde as the good: the good to receyue gloriously lyfe euerlasting, the badde to euerlastyng punishement. These thynges am not I in a waueryng [Page] belefe of, but so earnestly I am perswaded in thē, that for asmuche as I knowe that in time to cumme, I shall appeare before god in ye place of iudgement, & shalbe rewarded according to my dedes, I endeuoure my selfe earnestly, so to lyue, that I in nothing offende the lawe of God: but that I may haue a pure & a clere conscience, not only in the sight of god, which examyneth mans herte, but also in the syght of man. And this haue I dyligently obserued & folowed, euen vntyll thys day. And therfore haue they nothyng wherof to accuse me as touchyng my lyfe that is past, whereby that suche matiers as they laye vnto my charge, maye appere the more probably to be true.
For whan I had lyued vprighte wythoute faulte many yeares, at the laste came I to Hierusalem, there to make deliuery of certayne money which I had gathered in Asia, to helpe the poore & nedye folkes in my countrey. If this be the parte of a malefactour for to helpe my poore countreymen, bestowyng on them my benefite, I wyll acknowledge that, that they laye to my charge. And in the meane time, lest that they, which sought occasion, might make any trouble or businesse, I shaued my heade, and so went into the tēple, and was purified with accustomed ceremonies, doyng nothing wherby anye trouble or businesse mought aryse. For I began no newe thing, but the same ceremonies vsed I, that all the whole countrey vseth. Buth the commocion that was made, was reysed vp by certayn Iewes of Asia, whom it had bene expedient to haue bene present at the debating and triall hereof, forasmuche as they are the workers of this matter, and that they shoulde accuse me yf they had anye thyng to laye to my charge.
But it is a greate suspeccion, that they haue smal confidence in their cause forasmuch as they absent themselues from this iudgemente, perceiuyng that the matter is pleaded before you whiche are the presidente here. Yf I had offended, I myght haue bene conuicted by thē, or els quitte by them. Albeit I feare no manne, what euer he be that accuseth me. Yea let them themselues whiche are here present, speake: seing that I stand here before the counsel, if they haue sene me do any thing otherwise, then is lawful before god, and standyng wyth the lawe. For it is lawful where iudgement is kept accordyng to the law, both for the plaintie to laie to the charge of the transgressour, and for the defendaūt to be his owne man of lawe, or proctoure.
But I knowe thei haue nothing against me, excepte thei wil laie these wordes in my teathe, whiche I with a loude voyce spake: that I was a Pharisee, and that I was for this poinct accused, because I preached resurreccion of ye dead, agayne vnto lyfe: whiche wordes I sayed, forasmuche as standyng as I dyd emong them, and permitted of the marcial to vtter my mynde, I saw nothyng doen vpryghtly by lawe, but all to passe vpon playne hatred and malice. And whan I had so sayed, they contended betwene themselues, vntill that the marciall tooke me out of theyr handes. I spake nothing but the trueth, and mete [Page lxxxii] it was that the multitude should knowe wherfore I was endaungered before the counsell: forasmuche as I sawe there was no helpe to be loked for, at the handes of the chiefe rewlers.
Whan Felix had hearde this, because he was well acquainted with the secte of the Pharisees which Paule professed, he minded to deferre the examynacion of the matier, vntill an other tyme, and sayed: Forasmuche as Lisias knoweth al this whole matier how it standeth, whan he cummeth hyther, I will heare you. And than gaue he commaundement vnto his vnder captaine, that he shoulde in the meane season kepe him in warde, but yet so, that he myght be gentely ordred, and that he myght dyuerse tymes be at ly [...]ertye, and that hys familiars myght freely repayre vnto hym, and bryng him suche thynges as he lacked.
And whan a good sorte of dayes were past, Felix came to Cesarea wt his wife Drusilla, whiche was a Iewe borne, and than sent he for Paule, beeyng desyrous to haue farther knowledge of him, as concerning ye sect that he professed. Than Paule opened vnto him the way to saluacion by ye gospel, which thing he before had not spoken of, and how that saluacion was not obteyned by obseruing of Moyses lawe, as the Iewes supposed, but by beleuynge in Iesus Christe, whome beyng so many hundreth yeres loked for, the Iewes had cru [...]yfied: and that by baptisme, all synnes committed by the whole time & course of mannes lyfe before, were at once washed away, so that suche as were regenerate in Christ, should lyue sincerely and holyly, accordyng to the rewle of the ghospel, from thence foorth, vntyll suche tyme that the same Iesus, which hath geuen himself for the redempcion of manne, dyd gloriously returne in syght of all menne, with the power of his father, to iudge the quicke & the dead. Whan as Paule had talked on this wise at large of suche matters as these be, that is to wete, of the gracious fauour of god, that man cummeth to through faythe: of euangelical iusticie, of temperaunce, and sobernes of the spiritual life, and of the latter iudgement, that no manne coulde escape. Felix was afrayed, and somuche moued therewith, not that he foorthwith dyd acquite Paule (for he feared the Iewes, whom he knewe dyd deadly hate hym) but that Paule was for the meane space kepte in holde after a gentle [...]orte, vntyll that he myghte haue occasion to delyuer hym.
There was an other matter also, that caused hym not streight wayes to quitte hym, for he trusted that Paule woulde gyue hym some readye money, that he myght be delyuered. And for this cause did he often sende for Paule, and commoned with hym, that he myght gyue him occasion to profer him money, that he vpon famyliar acquayntaunce and gentyll entertaynement of ye president, [Page] myght put awaye shamefastenes, whiche he thought dyd staye Paule, that he durst not profer money. For the Emperours lawes doe punyshe the iudge, that suffereth a malefaciour to escape by brybery. In the meane tyme, whan Paule continued two yeares at Cesarea, the Emperoure Aero sent a certaine man named Porcius Festus to succede Felix in the roume. And than had he a good occasion to dimisse Paul. But he thought he woulde not departe from his prouynce with mennes displeasures, and willing rather to shewe ye Iewes a pleasure, then with an vpryght conscience to deliuer an innocēt, he lefte Paul bound. So harde a matter it is for the great men and rewlers of the world, to behaue themselues in all matters vpryghtly.
The .xxv. Chapter.
WIthin three dayes after Festus came to hys prouynce, he went frō Cesarea to Ierusalem. But whan the Iewes hearde tel yt a newe president was cum, their malice was newely kyndled agayne. For byanby the high pryestes & chiefe rewlers of the Iewes came vnto him and desired his fauour ye it myghte please him to sende for Paule to Ierusalem, forasmuche as it was not so cōmodious to haue ye matter pleaded at Cesarea. For they trusted, that ye president (which, by reason that he late came into that prouince, was ignoraunt of those thynges, yt had bene done) would soone in this so smal a matter shewe thē fauour.And they la [...]ed await for hym on the waye to kyll hym. But the Iewes were at this p [...]ynete, that yf Festus had graūted thē theyr request they would haue layed watche, & haue slaine Paule by the way. But Festus beyng more indyfferent then they woulde he shoulde haue bene, made answere: yt Paul should remaine in custody at Cesarea, & that he within fewe dayes, would repaire thyther, & heare their matter. Wherefore sayed he, if there be anye amonge you that be mete men to folowe this matter, leate thē go with me downe to Cesarea, there shal he be arrayned before you. And yf this man that you speake of, be giltie, they maye accuse hym.
And whan he had continued there among thē more then ten daies, he wente to Cesarea. And the nexte daye he sat in the place of Iudgement, and commaunded Paule to be brought before him. And after that he was brought forth, the Iewes, whiche came from Ierusalem, stoode rounde about him, laiyng many and sore matters to his charge, but none of them were they hable to proue: for Paul answered for himselfe, and euidently declared, that he had neyther offeded the Iewes lawe, forasmuche as he had diligently kepte it, neyther yet had [Page lxxxiii] prophaned or suspended the churche, seyng that he had purely and peaceablye been conuersaunt therin, nor had offended againste themperoure at any time.
But whan Festus perceyued on thone parte the innocencie of Paule, and on the other, the hatred that the Iewes bare against Paule, whiche neuer woulde bee satisfyed, endeuouryng himselfe so to gratifye the Iewes, that he myghte seme yet to doe the partye whiche was accused no wronge, sayde vnto Paule: wylt thou go to Ierusalem and there be iudged before me? For he supposed that this woulde please the Iewes well, forasmuche as it was theyr owne request before: Than Paule beyng assured of thyntent of the Iewes, made aunswere: I see no cause wherefore this matter shoulde be dyfferred vntil an other tyme, for there is no let, but that euen here I may be eyther quit, or caste: I am attained nowe at the barre before themperours officer, in this citie of Cesarea, & here nedes muste I receyue my iudgement. I haue doen the Iewes no hurte or iniurye, as you your selfe knowe right well. But yf that I haue noied them in any thinge, or haue committed any thing whereby I haue deserued deathe, I am well content to dye. But yf all those thinges, which these men haue layed to my charge, be false, it is not the parte of a Iudge contrarye to ryghte and iustice, to permitte them to handle me, accordynge as they of conceyued malyce and hatred, would desire to doe. For the iudge can not for fauoure of any person, condemne a man that is attained, and I appeale to themperoure. Than Festus after that he had communicacion with the councel of the Iewes, made answere vnto Paul. Seyng that thou hast appealed to the Emperoure, to the Emperour shalte thou goe. For the Iewes were better content ye Paule should be sente to themperoure, then that he should be quit: for they trusted that some thing woulde chaunce whereby they at the last might ryd him out of the waye.
In the meane space within a fewe dayes, kynge Agrippa, whiche had succeded Herode his father in the kyngdom, whom the Aungel of god had striken, came to Cesarea with his wyfe Bernice, to salute and to welcome the newe presydent Festus. And when they had continued there a good sorte of daies, Festus by occasion rehersed vnto the kynge, Paules matter, in this wyse: Felix whiche [Page] was my predecessor, hath left here a certain man in holde, whom the high priestes and chief rewlers of the Iewes complayned on, whan I was at Hierusalem, and defired me for their sakes to geue sentence against him. Unto whom I made answere, ye the Romaynes wer not accustomed to geue sentēce of death on any mā for fauour of any person, before that his accusers appeared, & gaue sufficient euidence against him, and he had liberty to answere to such thinges, as shoulde be layed againste him. And soe whan his accusers were cumme hyther, I without any delaye, sate the nexte daye in iudgement, and wylled the prisoner that was accused, to appere before me. And whan as his accusers came foorth, they laied no such matters to his charge, as I thought they would haue doen, but certaine questions demaunded they of him, concernynge theyr owne supersticion, and layde to his charge, that he shoulde affirme one Iesus, whiche was dead, to be arisen from death to lyfe again, and that he also is now alyue. But I perceiuyng that it was the leste parte of myne office, to make enquirie of such questions, neyther wel knowing what I might saye in ye matter, asked him whether that he were willyng to go to Hierusalem▪ and there to stande to iudgement, as concerning those thynges that were layed vnto hym, forasmuche as the priestes, Scribes and Phariseis, knew better how the matter stoode, then I. But when as Paul had refused that, and appealed to Cesar, in wyll to be arrained before him, I cōmaunded yt he in the meane space should be kept in custodie, vntil such time ye I might haue occasiō to send him to Cesar.
Whan Agrippa had heard this, he saide vnto Festus: I haue of late hearde much speakyng of that same Iesus, and of his disciples, and therfore would I my self heare that felowe before he goe to Cesar. Than saied Festus: To morowe shall you heare him. The nexte day, after yt Agrippa and his wyfe Bernice had with much pompe and a great trayne, entred with the captaynes and the chiefe of the citie into the common hall, Festus commaunded Paule to be brought before him. Than Festus, iest yt he should seme to haue brought furth Paule onely to get fauour of the kyng, spake in this wyse: king Agrippa, and you all that are here present, ye se the man, whom al the Iewes haue complayned on to me, as well at Hierusalem, as here also in this citie, & haue with great clamour cried, that it was pitie of his life. But I haue made enquirie, and can not see that he hath any waye deserued deathe. Albeit forasmuche as he hath of his owne free wil appealed to the Emperour, I am in full mynd to sende hym thyther. And yet I cannot wel tell, what I maye certifye vnto his maiestie in wrytyng. Wherfore I haue here brought him furth before you, and especially before you, kyng Agrippa, that we may examyne him, and to haue sumwhat to wryte. For me thinketh it standeth with no reason, to sende a prysoner and not to shewe withal what is layde to his charge.
The .xxvi. Chapter.
THen kyng Agryppa turned himselfe to Paul, who stoode before him bounde, and said: Thou hast pardon to speake for thy selfe, yf thou haue any thing to saye in thine owne defence. And forthwith Paul holdyng vp his hande, began to defende hymselfe in this wyse: It maketh not a litell matter in my opinion, O kyng Agrippa, before what iudge, a man that is indicted, pleadeth his cause. For he whose confidence is wholy in his own innocencie, desireth nothinge more, then to haue suche a iudge, that eyther knoweth his cause very well already, or els can soone perceiue it. For yf the iudge bee ignoraunt of the matter, he that pleadeth it, shall in vayne go about to set it furth in fyne painted termes. And therefore, althoughe the Iewes haue layed dyuerse trespaces to my charge, yet I thynke my selfe happy for this cause, that I shall this day pleade this matter before you, whiche knowe ryght wel the customes, and ordre, and also the doubtfull questions and poyntes that concerne the law of the Iewes. Wherefore I wyll desire you to heare me paciently.
First and formoste wheras they laye vnto my charge, that I haue trespaced against the lawe, howe false that is, al my whole lyfe, whiche I haue hitherto led shall declare. For although I was borne at Tarsus, yet haue I euen from my chyldehode been brought vp among the Iewes at Ierusalē, where I diligently applyed the lawe at the feete of Gamaliel. So that the Iewes know wel ynough, how syncerely and godly I dyd lede my lyfe among my countrey men, and in the most royal citye, for they knewe me many yeres agoe, sence yt I was fyrste conuersaunt at Iierusalem, yf they would speake, as they knowe it to be true in dede. For I did not onely kepe the Iewes religiō dilygently, but I professed that secte also whiche excelleth the reste, bothe in obseruinge the religion, and also in moste perfecte knowledge of the lawe: that is to saye, the secte of the Phariseis. And it is a thing doen without al shame, to accuse me that I am not a Iewe, seeyng that I was, and euen yet at this present also am a Pharisee by profession, as who say, yt any man could denye him to be a Iewe, that is borne at Ierusalem. For among the Iewes, ye secte of the Phariseis especially doeth beleue, that the bodies shal arise again, and that euery manne shalbe rewarded according to his liuing and dedes that he did here in this world. Neither haue I at any tyme, shronken from the Phariseis secte: for euen now am I here artayned, because I beleue that they shalbe in a great felicitie▪ that haue here lyued well, accordyng as god made promyse to our forefathers.
[Page]But if it be a faulte to looke for that, that god promysed to them that wurship him, not I onely, but many one moe than I, are in the same faulte. For why do the twelue trybes of our countrey wurship god daye and nyght, but onely for because they trust ye they shall come to this blisse, which he hath promised? And therefore scarcely is he worthye to be called a Iewe, which trusteth not to that, that god hath promised. And yet, O kyng Agrippa, for this cause chiefely that I so beleue, I am nowe endicted here of the Iewes.
I knowe many wil thinke it a thing impossible, yf a man should affirme that the bodye, whan it is once dead and putrified, shoulde aryse againe. But many thinges seme to menne impossible, whiche afterwarde yet they finde true. If a manne should saye ye one manne might rayse an other from death to lyfe, he might iustely seme to speake a thing impossible, and y• not without a cause.
But wherefore shoulde you thinke it impossible, that god, whiche is hable to doe whatsoeuer shall please him, should raise the dead to lyfe againe? Can not he, whiche gaue euery manne lyfe, restore to lyfe whome shal please him? Shal we thinke him to be a lyar, or breakyng promyse in that whiche he hath made? Yea I my selfe haue supposed thinges to be impossible whiche I afterwarde proued true: and thinges to bee contrarye to oure lawe, and vngodlye, which I tried afterwarde to bee the principall pointes of perfeict godlynes and religyon. In somuche, that once I was of the same mynde towarde the discyples of Iesus of Nazareth, that the Iewes are now towarde me: for I stryued with al my power against thaduaūcing of his name, and thought that I did wonderfull godly, whan that I persecuted those, that professed him, to the vttermost y• I coulde: and so did I euen at Ierusalem. For many holy men did I caste into pryson, hauyng a commission of the high Priestes so to doe, and pronounced ye sentence of deathe against them, whan they should suffre. And I punyshed thē not onely at Ierusalē, but in al Sinagogues, whersoeuer I could heare of thē in any assembly, purposing earnestly to bring them by veracion, once to suche a pointe, as to make them to speake in dispite of that moste blessed name lyke as I my selfe dyd in those dayes. Neyther was I thus contented, but more madly raged against them, insomuche that I rode to forein cities, and suche as were farre from Ierusalem, to thentent that I myghte punyshe suche as professed his name. And vpon a tyme whan I was most sette and bent to this cruell businesse, whiche I dyd not yet of malyce, but onely of zele that I bare to the lawe of my countrey, and in this mynde tooke my iourney towarde Damasco, being supported with authoritie of the high priestes, euē at mydde day, O king Agrippa, I sawe a certayne light, whiche was muche clerer then the brightnesse of the Sunne, sodainlie to shine from heauen. And it shyned round aboute me, and those that were with me.
And whan we all, beyng amased by reason of the brightnesse of the lyght, had fallen doune on the grounde, I hearde a voyce speake vnto me, that sayd in the Hebrue tong: Saule, Saule, why doest thou persecute me? It is hard for the to wynche againste the prycke. Than aunswered I: what arte thou lorde? Than spake he againe, and sayed: I am Iesus of Nazareth whome thou persecutest. But aryse, and stande vp on thy feete. Therefore haue I striken the downe,Unto whō now I send the to open their eyes. beyng a persecutour, that I may set the on thy feete againe, a preacher of my name. For I haue now appered vnto the to this ende, that beeyng chosen by me, thou mayest beare witnesse of me, and execute suche thinges, as thou hast sene, and others that I hereafter by vision, shall shewe vnto the. In all whiche thinges wyll I bee thy defendoure, and deliuer the from the people, and from the barbarous nacions of the heathen that be far of, whither I wyl now sende the in legate, that lyke as thou art, by delyueraūce of thyne errour made of a blinde man, perfecte in sight: so thou maiest by preachinge the true worde of my ghospell, open theyr iyes, that from synne & ignoraunce, whiche they haue been hitherto holden withall, they lykewyse may bee conuerted to the lyght of my gospel: and that suche as haue been heretofore geuen to ydolatrie, and by reason therof haue become subiectes vnto Sathan, maye be made the seruauntes of god, who is lorde of all thinges: and they that hitherto haue been defiled with al kinde of fylthinesse, nowe through faith and credence geuing to my gospell, may freely obtayne remission of all sinnes: and suche as hytherto haue been called not an electe people, but separated from God, and deuyded from all the companye of good men, may nowe haue parte amonge them that be sanctifyed, not by circumcision, or obseruing of the lawe, but by beleuynge in me, and because they geue credence to my gospell. For there is nowe none other way remaynynge whereby man maye bee sanctifyed.
These thinges, kyng Agrippa, were not doone eyther in the night tyme, or in any dreame, but whan it was brode daye, many of vs sawe the clerenesse of the lyghte, and heard the voyce distynctlye speakyng. Wherfore I beyng assured that this was doen of god from heauen, was not dysobediente to the heauenly vision, but lettyng passe the businesse that I had than taken in hande, by authoritie of the high priestes, I tooke a cleane contrarye waye, [Page] thynkyng it more expedient and necessarie, to put in execucion that god commaunded me, then that the hyghe priestes had wylled.
For forth with I preached the ghospell at Damasco, and than at Hierusalem, afterwardes throughout all the partes of Iewrye: and to be shorte, emong dyuerse nacions of countreyes beeyng farre a sunder, wyllyng them to repent their lyfe paste, and that they shoulde turne from dumme Idolles, to the true and lyuyng God: and that after they were once baptised, they shoulde worke from thencefoorth suche workes, as became suche persones as earnestly hath repented. For this cause the Iewes, whan they sawe me in the temple, tooke me, and woulde haue slayne me. Neyther haue I hytherto defended me with weapon, and yet by the ayde of God, at whose commaundemente I dooe this that I dooe, I am yet alyue, testifying to bothe greate and smalle, those thinges that I was commaunded to preache to all men without respect of any person, feynynge no newe doctrine of myne owne head, but preaching onely those thinges, that Moyses and the Prophetes affirmed should cum to passe. For the Iewes also had wont to dyspute in this wyse of Christe by the prophecies of the Prophetes, whether that Messias shoulde cum, as a man subiect to misery and death, or whether he fyrste shoulde begynne to rayse the dead to lyfe, and whether that he shoulde preache the true lyght, fyrste to the Israelites, and after to the Gentyles. Whiche thinges euery [...]hone, forasmuche as they were spoken of before by the Prophetes, and by Moyses hymselfe of Messias, I preache, that we muste looke for none other Messias, for why▪ All these thinges are fulfylled in Iesus of Nazareth: and nothing nowe remayneth, but that all menne through penaunce and puritie of lyfe prepare themselues againste his cummynge, whan he shall cum to iudge all the whole worlde.
Whan as Paule had spoken this and muche more in his owne defence, Festus, whiche coulde nothing skylle of the Iewes religion, estemynge all as dotage, that he had spoken of his visyon, and of the arysynge agayne of the dead, sayed with a loude voyce: Thou dotest Paule. It is so with the as it often chaunceth to other men. Muche knowledge in learning hath taken thy ryght mynde clene from the. Paule answered: I dote not moste noble Festus. For dotynge is called, whan a man through erroure of his mynde, swerueth from reason. But I am sober, and speake as the truth is, the whiche trueth to knowe, is veraye witte in dede. And that these thinges are so, it is not vnknowē to the kyng, before whom I doe muche the more frankely talke of these matters,For this thing was not doen in a corner. because I suppose, that he is ignorante in none of these poyntes, that I haue spoken. For this thing was not dooen in a corner, but openly, and the rumour of it was sparsed throughout all Iewry. Than Paul turned himself to Agrippa, and sayed: O kynge Agrippa, beleue ye the Prophetes to bee [Page lxxxvi] true? I knowe ye doe beleue them. And he that beleueth them, cannot chose but beleue the ghospell, which sheweth that it is cum to passe, that the Prophetes sayed shoulde cum. Than Agrippa breakyng his communicacion, sayed vnto Paule: Thou doest sumwhat perswade me to becum a Christen man. Than sayed Paule: veraily I would wyshe of God with all my herte, that ye shoulde beleue, not onelye sumwhat, but throughly: and not your selfe onely, but also that all men, that heare me this daye, shoulde be lyke me, this thing onely excepted, that I would not wyshe any of them to bee thus in bandes as I am.
Whan Paul had this saied, the kyng, the presydent, and Bernice, arose, and all the other that late there by. And whan they had gone asyde to common of the matter, they agreed euery man in this opinion that they sayed that Paule hath committed nothing worthy death, ne yet of imprisonment. Wherfore it had cum to passe, that Paul had been dimissed, had not kyng Agrippa sayed vnto the president Festus, this man myghte haue been quytte, yf he had not appealed vnto the Emperour.
The .xxvii. Chapter.
ANd after that kyng Agrippa had geuē suche sentēce, that euen as Paul had appealed to the Emperoure, so shoulde he goe into Italy, they deliuered Paule, and with him certaine other prysoners in handes, vnto ye vnder captaine of the Emperours souldiers, named Iulius. And thā entred we into a shyppe, whiche came frō Hadramicium, a citie of Affrike, whiche shoulde set vs vp in Asia the lesse, forasmuche as her iourney laye by the coastes of Asia, at what time Aristarchus out of Macedonia, a Thessalonian borne, contynued with vs, and would nedes beare vs company in our iourney. And so the nexte daye after we had leused from Cesarea, we arriued at Sydon. There the captayne Iulius, forasmuche as he entended to handle Paule gentilly, permitted him to goe out of the shyp, and to goe visite his frendes yf he had any in Sidon, to the ende that he might the better bee refreshed of them. And whā we had leused thence also, we aduētured not into the maigne sea, but tooke the left hande, and shored by the sydes of Cypres, for because that the wynde was against vs. After we had passed ouer the sea, whiche is righte againste Cilicia and Pamphilia, we came to Myra, whiche standeth on the sea syde in Licia.
There met the capitayne with an other shyppe, whiche had cum from Alexandria, a citie of Egypte, and was readye to sayle into Italye, and shyfted vs into thesame. And after that we had sayled many dayes slowly, and scarcely at the last were cum ryghte againste Guidus, by reason that the wynde was against vs, we turned to the Ylande Candie, nighe to a citie of the fame Ylāde, whiche is sytuate on the very sea banke, and is called Salmon, or (as sum menne called it,) Sammonium. After we had with muche a dooe passed by Salmon, we came to an other hauen of Candie, that is called fayre hauens. This place was not far of from the citie of Lasea. And after that we had spent a long season in this nauigacion, or saylyng, Paule perceyuing that it was daungerous sayling, not onely forbecause they could not kepe such course as they would haue kepte, by reason of the winde being against them, but also because they had ouer long absteyned from meate, he admonished and warned the mariners in this wyse: Syrs I perceiue that this saylynge wyll be daungerous, and full of damage and peryll, not onely of the burden that is in the shyppe and the shyppe it selfe lykewyse, but of our lyues, wherefore we were better cease from saylyng forwarde. But the captayne gaue [...]are to the mayster of the ship and to the Sterne man, rather then to Paules sayinges. And for as muche as there was no conuenient hauen, where they might couch to lye at rode beynge wynter season, manye were of this mynde, that yf they possyblie coulde, they woulde sayle as farre as Phenice, whiche is an hauen of Candie, hangyng into the sea towardes the Southwest, and Northwest wynde. In the meane tyme the South wynde blewe, and they trustynge that they might obteyne their purpose, and that they might reache to Phenice, leused from the sea coaste of Asson, that is a citie of Candye, and shored by the coastes of Candie.
But within a shorte space, there arose a sodeyne and boysterous wynde whiche the shyppemen feare moste of all other wethers, and they call it a whyrle wynde and a pierrie. And thesame, because it cummeth betwene the North and the east, is called the Northeast wynde. After this wynde [Page lxxxvii] had taken the shyppe, & the shyppe could not withstande the tempest, we let her go at al aduentures whither soeuer ye windes and waues would cary vs. And whan we were at the last brought into a certaine Yland whiche is on the south syde of Candie, named Clauda, we had much worke to get a boate, wherby we myght succour our selues, if any thing chaunced otherwyse then wel. And whā at the last we had drawen the boate vp into the shyp, they vsed other polices to preserue the ship, for feare lest that she chaunce to breake by beatyng herself on the shalowes & flattes, thei girded the shippe, about with ropes, thei feared lest the wynde shoulde driue them in to the Syrtes,Fearing lest they shoulde fall into the Syrtes. &c. whiche were certayne flattes & quicke sandes not farre from them south warde, seyng that the pierie blew and droue that waye, and therwith they let downe a certaine vessell to staye the ship that she should not runne so fast forwarde. And by suche meanes we beeyng sumwhat holpen, droue with the wind and were caried forwarde.
But the tempeste styl continuyng, whan we had been tossed and waterbeaten very daungerouslye, the nexte daye they went to extreme shyftes, for they vnloded the shyppe, and caste all into the sea, for to lyghten and sumwhat to ease the shyppe. But whan the tempest styll contynued the thyrde daye we caste awaye ouer boorde with our owne handes, the tacklyng of the shyppe. And forasmuche as neither the Sunne, ne yet the starres appered for the space of manye dayes, but the tempeste styll waxed more and more, euerye manne was in despayre, and looked for none other but deathe. And moreouer by reasō of this troublous sayling, they had eaten no meate, of a long space. Thā Paul standyng in the mydle amonge them, sayed: Syrs ye should before haue folowed my councell, whan I gaue you warning, that ye should not leuse from the sea coaste of Candie. For yf ye hadde so doen, ye hadde escaped this daungier, and also this losse of goodes. But forasmuche as that nowe cannot be vndoen againe that is paste, begynne yet at the laste to folowe my councell, and to waxe wyse. Be of good chere, for not one of you shal peryshe. The shyp onely shal be loste. This is no dreame, that I speake, but the Aungell of god, whō I serue and wurshyppe, stoode by me this night and sayed: Paul be not afraied, thou shalt not perishe here, but thou muste firste appeare before Ceasar, and not onely thou shalt escape safe, but God hath heard thy praiers, and geuē vnto the all these, that are in shyp with the: wherefore I say, be of good chere. For I doubt not, but that it shal cum to passe, that god hath promised by his Aungell. And yf ye wyll knowe, howe we shall escape safe with our lyues, I wil tell you: we shalbe cast vp into a certayne Yland, & there shal we be saued, but not without shypwrecke.
And so whan the fourtenth nyght was cum well on, and we were saylyng in the sea, whiche was called Adriaticum, the mariners lokyng furth aboute myddenight supposed that they saw lande. And beyng mynded to proue, whether that they might safely arryue thyther, they let downe a lyne with a plummet, whiche the shypmen call in ye Greke toung Bolis, because it is cast down into the water to sounde: and they founde that it was twentye fadoms depe: than sayled we a litle farther, and they let downe againe the plummet and sounded, and founde that it was fiftene fadoms. And whan they perceiued, that it wexed shalower & shalower, fearing leste they should hytte vpon sharpe rockye places, they caste fower ankers out of the sterne, and wysshed for day, that they might certainely perceiue, what countrey it was, that appeared. Than ye mariners, hauing smal hope to saue the shyppe, forasmuche as they perceyued that they were not farre from lande, they first thought to saue themselues, and for that cause, they lette downe a boate into the sea, feynyng and semblyng they went not aboute to conueigh them selues away, but pretendyng that they would lette down ye ankers out of the foreparte of ye shippe, because the tempest was great. But Paul perceyuyng what they entended, and knowyng that ye mariners could not be missed, but must nedes helpe to saue the reste that wer in the shyp, warned the vnder captaine, saiyng: Except these men abyde in the shyppe, ye can not be saued. Whan the souldiers hearde this worde, they out with their swerdes, and cutte the ropes, that the boate hong by, and lette fall into the sea.
But whan the nyght by litle and litle vanyshed awaye, and day began to breake, Paul exhorted them all to eate sum meate, & sayed: It is now fowertene dayes sence ye eate any thing, and ye are styll fasting, wherfore I woulde councel you to take summe sustenaunce: for it is for your health so to dooe, lest that whan ye haue escaped this tempest, ye bee in daunger for lacke of foode. For ye muste not thinke in your mynde, what shoulde we nede to eate, seeynge that we shall streyght wayes dye? For this wyll I promyse you, that not somuche as an heare of any of your heades shall peryshe. Whan Paule hadde thus sayde, he tooke breade in his handes, and gaue thankes to god in syghte of them all, and whan he had broken it, after the ensample of Iesus the lorde, than began he to eate. And the others beyng than sumwhat reuiued, and encouraged, [Page lxxxviii] partely by Paules exhortacion, and partely by his ensample, began also to eate. We were in noumbre in the shyp, two hundred, threscore and syxtene. Whan they had taken susteinaunce, they eased the shyp, that she myghte approche nere vnto the lande, and they cast out a great quantitye of wheat, whiche they had brought out of Egypt towardes Italye. For Egipt had been of long continuaunce, a sure storer and furnysher of Rome, with wheate and other grayne.
After yt it was day they sawe lande, but they knew not what countrey it was. But thei perceiued, that it had a certaine creeke, by reason that the banke stretched furth on bothe sydes, into whiche creeke, they purposed, yf they possiblye might, to dryue the shyppe. And so they toke, vp the ankers, and committed thē selues to the sea, and leused withal the ioyntes of the sterne and the rudder, to ye intent that they might vse them also at their pleasure and ease, to guide and to turne the ship whither they thought best. Then thei set vp ye saile, and than thei turned also the crosse piece, wherupon the sayle hangeth, to the wynde, and hauyng ye wind with them, hastened toward ye shore. But whan they could not ge [...] into the creeke as they had purposed, but by violence of the wyndes wer driuē into a place ye hong a great way into the sea, there they pytched in the ship. And ye fore part of the shyp being fastened in the ground, which was there shalowe, stoode stiffe, and the hinder part leused asunder by violence of the waues. And than was there none other remedy, but that euery man should shift for himself, and swimme furth.
Than the souldiers thoughte it best to kyll the presoners, leste that any of thē whan he had swimmed furth to lande, should happen to runne awaye, but the captaine was against this cruel & vnmerciful counsel, beyng desyrous to saue Paul, forasmuch as by his meane, they all had bene preserued. And lest that any one should perishe, he commaunded, ye suche as coulde swymme wel, should first leape into the sea and swymme to lande. And they that could not swimme, should partly take boordes and lye on them, and partly help themselues with other instrumentes of the shyppe, and so to escape to lande. By this meane at ye last it came to passe, that euery one came safe to lande.
The .xxviii. Chapter.
ANd whan they wer gotten on land, they knew not what Yland it was, but afterwardes they enquited of the inhabitours, and heard that it was called Melite. Thesame Melite is situate & lyeth betwene Epirus and Italy, towarde the northe parte of Sicile. Than the people therof pietiyng our myschaunce, entertayned vs very gentilly. For they made a great fier for vs, & brought vs al together to it, beyng sore handled, what with meate and what with cold.There came a vyper out of the heate and caught him by the hande. And whan Paule had gathered a great boundel of stickes, and had cast them on the fyer, a vyper, whiche before was euen styffe for colde, and laye hydden there, beyng stiered vp with the heate, crept forth, & stynged the hande of Paul. But the inhabitauntes of Melite seeyng this venemous beast hangyng by the styng at the hande of Paule, sayde: vndoubtedly it must nedes bee true yt this felowe is sum murderer: whiche though he haue escaped ye daungier of the sea being cast vp by tempest, yet the vengeaūce of god suffereth not him to remayne on lyue. But as soone as Paul perceyued the vyper styng him, he cast her of into the fier, and had no hurte at all. But the people that looked on him, supposed it would cum to passe that ye poison would get through y• vaines and that his body would strayght waye burne and swell, or that he woulde sodaynly fall downe dead, the strength of the poyson percyng furthwyth to the hearte. And whan they had marked a greate whyle to see what woulde becum of Paule, and sawe that he had no hurte by the stynging of the vyper, with like lyghtnesse they eftfones chaunged their mynde, and saied that he was a God. For the inhabitours of Melite had not yet hearde the fame of Iesus, whiche gaue this to al them that professed his name, that no strength of poyson, wer it neuer so extreme or deadly, myght hurt them.
And nere besydes the shore where we arryued, laye a lordshippe belonging to the chief man of the Yle, named Publius, who receyued vs into his house, and for the space of thre dayes, entertayned vs very gentilly. The same tyme Publius father was sicke of an agewe, and of a blouddye flixe, so sore, that he kepte his bedde. This Paule hauyng in mynde the commaundement of his mayster▪ came in to the dyseased person, and whan he had made hys prayers to God, he layed his handes on hym, and healed hym. Whiche thyng after it was bruted abrode ouer all the land, others lykewyse that wer sycke, came vnto Paule, and were healed. Wherefore they, as long as we continued there [Page lxxxix] shewed vs muche gentilnes, and whan we made readye our selues to departe, they brought into our shyppe all maner necessaries.
And so whā we had continued three monethes in the Ylande, we gotte an other shyp of Alexandria, that al the winter had harboured in Melite. The baner of it had paynted on it Castor and Pollux, for theyr badge: whome the Grecians doe call Dioscuros, and suppose that they prosper those ye sayle on the sea, whan they appeare sitting ioyntlye together, the one by the other on the crosse pyece, whereunto the sayle is fastened. Whan we had entred into the shippe, we leused from Melite. And after yt we arriued at Syracusa, a citie of Sicilie harde vpon the sea, we taryed there three dayes. Than leused we from Syracusa, & shoring about by the coastes of Sicilie we came to Rhegium, a citie in ye borders of Italy, situate and liyng wythin ye territory, that belongeth to the Brutians. From thence is but a smale iourney to Sicilie. For on that syde bothe Sicilie and Italy sumtime ioyned together, vntyll suche tyme that the vyolence of the sea dyuyded the one countrey from the other, breakyng in betwyxte them no more but a myle & an halfe, for which cause the Greciās called it Rhegium. From thence a day after, it chaunced vs to haue a good wynde, that is to saye a sowthwinde, & so we sailed to a toune called Puteoli. Where we mette with christen men which desired vs to tary there with them for a certain space. Wherfore we satisfyed their request, and remayned there seuen dayes, & thence we wente streyght to Rome. And forasmuch as the brethren, that wer at Rome had heard that we wer cummyng thyther (for the name of Paul was very wel knowen among al the christen men, that were than at Rome, by reason that he had wrytten afore ye time, an epistle vnto them) certayne of them came forth of the citie to a place that is there called Appii forum, and to a certain place, called ye three rauernes, to mete vs. And whan Paul sawe thē, he was muche coumforted, perceiuyng yt there also were sum, that hertily fauoured the gospel: and geuyng god thankes, he toke a bolde hert with him, and hoped wel. And whan we were cum to Rome, the vnder captaine deliuered the others that wer in bōdes, vnto the chiefe captayne of the army there. But Paul had libertie to abid and remayne at his libertie, sauyng onely that he had one souldier to kepe him.
And forasmuche as he was brought to Rome in bandes wyth others lest any [...] of the Iewes shoulde suppose that he was thus serued for sum trespace after [Page] the thyrde day, he called together all the heades of the Iewes ye were abydyng at Rome, and spake vnto them in this wyse.
Brethren (sayeth he) whereas I haue commytted nothyng agaynste my countreymen, or els against the tradicions of our forefathers, beyng cast in bandes at Hierusalem, I was deliuered into the handes of ye Romaines, who brought me into Cesarea before the president Felix, afterwardes before Festus. Which after they had examyned my matter, would haue quitte me for asmuche as, euē as they themselues graunted, they founde nothyng in me worthy death. But whan ye Iewes maliciously renoūced and cried agaynste me, I was compelled to appeale to Cesar: not because that I am offended wyth my countreymen for this matter, or yt I intende in lyke maner to accuse them of anye thynge before Cesar, and so to encrease ye hatred that he beareth agaynst them, but to defende myne owne innocencie. For I wyshe well to all men, that wt a pure herte wurshyp god, accordyng to the lawe of my countrey. And for this cause, bearynge such good affeccion and zele towardes you, & yet by reason of these bandes beyng in suche case ye I myght not come vnto you to visite you, I willed you to be sent for, that with the syght of you and cōmunicacion withal, I myghte be somwhat the more cōforted. And why do the Israelites so earnestly wurshippe god, despising the Idolles of the Gentiles, but because they trust at the fynall resurrection to be rewarded for theyr good dedes? And for this hope, which all my countreymenne, as well as I are in, am I nowe thus bounde, as ye see, in cheynes. And other fault can not they laye vnto my charge.
Unto this the chiefe of the Iewes aunswered in this wyse: Where as thou purgest thy self vnto vs, as though some man had accused the, be thou assured that no man hath so much as wrytten a letter vnto vs frō Iewrye concernyng any hurte done of thy parte, neyther hath anye man come from thence hyther and spoken any hurte of the. Yet are we desyrous to heare thy mynde, euen of thyne owne mouth. For as cōcernyng this newe secte of Iesus of Nazareth whiche arose to lyfe agayne, assured we are that euery man constauntly cryeth out agaynst it, as a vaine thyng. Thou shalt therefore do vs a good pleasure yf thou enstruct vs certaynlye what thy mynde is therin. Which thyng whan Paule had aunswered he woulde gladlye do, vpon the daye appoynted, the Iewes resorted vnto hym agayne in hys ynne where he taryed, mo then hadde cūmen vnto hym before, vnto whom he expounded the doctrine of the ghospel, witnessyng that the kyngdome of God was than come, and ye Messias ought no longer to be loked for, forasmuche as Iesus of Nazareth was he: and that he proued by the figures of Moises law, and the foresaiynges of the prophetes euydently expressyng, that whatsoeuer was shadowed in the lawe, and spoken of before by Moyses and the prophetes, was playnly and wholly fulfilled in in Iesus of Nazareth.
Whan Paul had very largely spoken of these matters, from mornyng vntyll euenyng, sum of the Iewes beleued the woordes of Paul, sum beleued not.
And whan they were at variaunce among themselues, they began to departe, after Paul had once added vnto his long sermon, a woorde or twoo wherein he reproued their hardenesse of belefe, whiche coulde not finde in their hertes to beleue so manyfest testimonies of the lawe and prophetes beyng playnely fulfylled in Iesus. The holy ghoste, sayed he, hath well prophecied of you by the prophete Esai, speakyng vnto our forefathers, whos [...] stubberne mysbelefe you resemble. Goe, sayd he, vnto this people, and saye vnto theim: With eares ye shall heare, & not vnderstande: and with iyes shall ye see, and not perceyue. For the herte of this people is wexed grosse, and they haue hadde wyth theyr eares no lust to heare, and theyr iyes haue they closed, left they should see, and heare with their eares, and perceyue with their herte, and should be conuerted, that I myght heale them. Wherfore be you well assured, yt this health, whiche is offered vnto you of God by Iesus, shalbee caried vnto the Gentyles, for asmuche as you doe reiecte it. For he reiecteth it, that beleueth it not, neyther is any man apte to receyue this fauour, that beleueth not the gospell. Unto you firste is the gyfte of god declared. For so the lorde commaunded: And ye ought chiefly to haue beleued, whiche professed the law and the prophetes, but ye kepe your iyes closed, & shut vp agaynst all these thinges, your eares stopped, and a hert hardened, styll gaynesaying the euident light of the truth of the ghospell. But the Gentiles, whiche neyther knowe God, nor haue the lawe or prophetes, shall turne from theyr wourshyppyng of idols, and through fayth shall obtayne this fauoure of God which ye refuse, beeing frely profered vnto you. Whan Paule had spoken these woordes, the Iewes departed from hym, beyng at great disputaciō among themselues. And so continued he by ye space of two yeares in the house that he had hyred, ientylly receyuing al mē that came to him, whether they were Iewes, or vncircumcised, preachyng vnto them the kyngdome of god, and teaching with all boldenesse the doctrine of the gospell, no mā forbidding or letting him, alleging prophecies, which were many yeres sence spoken of Iesus: conferryng his dedes, woordes & promyses thereunto.
The Paraphrase of Erasmus vpon the Gospell of saincte Matthew.
¶The firste Chapter.
IF men so gredely embrace a booke, which is set foorth by the industrie of man, concernyng the preseruacion or restoryng of health, or the waye to increace worldely substaunce, or touchyng any other facultie whiche maketh only for worldly commodities, with howe muche more feruent loue and desyer ought this boke to bee receyued of all men? whose profyt and cōmoditie belongeth indifferently to all men. This boke promiseth not worldly commodities, whiche laste but a whyle: but it teacheth all heauenly wysedome, delyuered vnto mankynde from the heauenly doctour Christe Iesus: And it promiseth al [...]o a wonderfull rewarde, not ryches, nor kyngdome, nor pleasures, but true and euerlastynge felicitie: vnto the whiche felicitie this booke sheweth the moste ready and easye way for all men. It shewethe also the author & meane, through whome euery man hath health and saluacion, and without whome no man maye hope for healthe and saluacion. What man woulde not be moued and prouoked with a sure hope of suche a good thynge, be he neuer so barbarous or vnlettred? And thys wundrefull saluacion (whiche neyther mannes indeuour, nor the paynfull labour of the Philosophers, nor the supersticious religion of the Gentiles, nor the diligent obseruacion of Moyses lawe, coulde fully perfourme or geue) God the maker, the preseruer, the ruler, and restorer of all thynges visible and inuisible, dyd shewe and declare in tymes paste, by the sayinges of all his Prophetes, beyng replenished with his heauenly spirite, vnto all the worlde, but moste specially to the people of the Iewes (whyche at that tyme wer a figure of Christes churche, whiche shortly after shoulde be enlarged throughout all the world) signifiyng & shewyng before by dyuers dark figures & shadowes, whatsoeuer he hath now plainly made open vnto the world, by his sonne Iesus Christe, who was the messinger of this free felicitie, beyng ambassadour in yearth of God his father, in suche wyse, that he was also the teacher of the holsome philosophy, he was ye example, he was both the pledge, the promiser, and the author of the euerlastyng rewarde. For God by his secrete counsell whiche mannes wit is vtterly vnhable to serche oute, hath suffered mankind, beyng of disposicion lyke his first parent, and pro [...]e to all vice, to be entangled with false religions, with sondry vices of life, and naughtie desyres, to the intent that in this time of al times most to bee desired and wished for, the whiche Goddes wisdome the orderer of all thinges had appoynted to it selfe, al men shoulde with the more desyrous & agreable myndes enbrace this philosophie, beyng bothe very holsome and of marueylous efficacie, after that they haue once perceyued, that neyther by those commodities and healpes whyche the worlde promyseth here to be chyefe, nor by so many fine & exquisite preceptes [Page xx] of the phylosophers, nor by so many sortes of religions, nor by the scrupulous obseruacion of Moses lawe, they coulde actayne vnto true godlynes and true felicite: Naye rather the more earnestly they laboured to cum vnto innocencie and felicitie, as long as they trusted to mannes help & strength, the more they wer intangled with vice and filthy desyres. Therfore yf the Iewes, whom it behoued chiefly to accept and imbrace the thing that is offered vnto them, beyng so often promysed, and so longe loked for, yf they alone neglect so greate godnes, whiche is frely offered to all men, and yf they had rather alone to lacke it, than to haue it common wt others, they can impute their destruccion to nothyng but to theyr owne incredulitie and vnbelefe. The sayinges and prophecies of the holy Prophetes, prophecied these thynges chiefely for them. They sawe Christe with their iyes workyng miracles, they heard with theyr eares the doctrine of the gospell. The kyngdome of heauen was preached first to them. But trulye whosoeuer are wearye of theyr former lyfe, as many as loue true innocencie and godly lyuyng, whosoeuer desyreth true, perfect, and euerlastyng felicitie, let them receyue this gospel, this pleasaunte and mery tydinges, with mery and cherefull hertes, whether they be Grekes, or Iewes, or Romains, or Scithians, or Gallians, or Britans. Lyke as God is not only God of the Iewes, but indifferently God ouer all, and common to all, lyke as there is one sunne whiche is common to the whole worlde: so Iesus Christe the sonne of God came to saue all menne, dyed for all, arose agayne for all, ascended into heauen for all, and sente his holy spirite to all, refusyng none, neyther for diuersitie of stocke, or of age, or of kinde, or of state, or of lyfe. Al the sinnes of the former life be drowned once by his death in holy baptisme. And those sinnes be not imputed, be they neuer so greuous, for the cleansyng of whiche, that blessed innocent once dyed: so that the reste of the life be passed ouer after the rule of Christ, that is to saye, after the doctrine of the ghospell: from the tyme of baptisme, a man is iudged or taken to be a christian, to the perfourmaunce of the whiche so high a profession, he will graunt his fre succour and ayde, and will graunte also plentifull rewarde to them that do perseuer vnto thende. He requireth of no man the burden of Moses lawe, onelye he requyreth lyuely fayth, the whiche maye redily beleue whatsoeuer is shewed, and with a sure truste looke for that whiche is promysed. The eternall veritie doethe not deceyue: God the promiser disapointeth not. Further, mans lawe shall not nowe prescribe what is to be doen, but Christian charitie shall playnly tell.
And hytherto we haue trulye delyuered vnto you the ghospell by mouthe, and haue made all men partetakers of those thynges whiche we haue seene with our iyes, and hearde with our eares. Nowe because there is daunger, this thyng beyng spred abrode daylye more and more, leste the tellyng of it, passyng by many mennes mouthes, maye varye, or elles leste the tale tolde by mouthe, be not so well beleued as whan it is written in a booke, and furthermore to thintent that the thyng that is written maye the more easily cum vnto all men, than the voyce of the mouthe: we shall comprise in this booke, the summe of the whole matter, so muche as shall be sufficient to the obteynynge [Page] of saluacion, as the natiuite, the doctrine, the miracles, the deathe, and the resurreccion. And fyrste of all we shall recite the geneologie and pe [...]igree of Iesus Christe, takyng oure begynnyng not from the highe heade, but from Dauid and Abraham, eyther for because the memorye of these twoo is verye ryfe and common, and verye acceptable among the Iewes, for theyr glorye is chiefly of Ahraham, as of the autour and beginner of theyr nacion, and Dauid the kynge beeynge so muche praysed by the commendacion of God, styeketh the more in theyr myndes, because the memorie of hym is yet but freshe and newe: or elles because Christe whiche was looked for so many yeares, was promysed chyefly vnto these twoo, and that in the bookes and oracles of the Hebrues, to whome euen those that be directly agaynste Christe, gaue great credyt. For in the boke of Genesis God speakethe vnto Abraham, promysyng that in tyme to come, there shoulde sprynge one out of hys stocke, through whose free benefit, not onely the nacion of the Iewes, but also all the people of the whole worlde beyng receyued into the ryght, and title, and loue of chyldren, shoulde obteine wyth Christe, the felowshyppe of the kyngdome of heauen, not by circumcision, whych was not as than setforth, but by ye faythe of the gospel. For thus saythe God vnto Abraham: In thy seed, that is to saye, in Iesus Christe all nacions shall be blessed. Further Dauid in the misticall psalmes speaketh thus: Of the fruite of thy wombe shall I set vpon thy seat. And this shall we doe, chiefly because of the Iewes, leste they beyng a rebellious nacion, and harde of beliefe (knowyng by the authoritie of prophecies whiche they sufficiently beleue, that Messias whiche shoulde come, was promysed) maye make cauillacions, and saye that there is an other sauioure to be loked for, and that this is not he, whome the scriptures promysed. For many of them because their mindes be blinded wyth desires of worldly thynges, not takyng aryght the sayinges of the Prophetes, (suche was theyr carnall and grosse affeccion) loked for some myghtye and glorious kynge, who being valiaunt with armes or hostes, weapon, riches, and suche other defences of this worlde, shoulde promote hys people to ryches, honour and emperie, and shoulde subdue the whole worlde to the dominion of the Hebrues. But Christ althoughe he be lorde ouer all, came not into the worlde, to the entent to enryche wyth worldlye gooddes one nacion, of the whyche he was borne as touchyng hys body yt he toke, but to the intente to auaunce all the nacions of the whole worlde vnto true ryches, that neuer shoulde decay: and to make them blessed euerlastingly wyth heauenly ryches, to ouercum the tyranny of deathe by sufferyng and diyng, to subdue enemies by gentill deseruinges, to kill the monsters of vice, and the rebellious prouocacions of concupiscence by the sweard of the spirite, and they beyng once ouercum that fighte agaynst the spirite of God, to geue vs of his own righteousnesse & innocencie: Finally by spiritual weapons to winne vnto vs a spirituall kingdome. But these Iewes cannot haue hereafter anything to saye, whan they shall see all thynges to consent and agre vnto hym, whome we knowe to be come, and constauntly preache thesame: whyche thynges the holy prophetes inspired with the heauenly spirite, had prophecied with a full consent and agremente, so long before in holye bookes, that is to saye, the stocke, the familie, the manner of byrthe, the lyfe, the doctrine, the myracles, the affliccions, the rebukes, the kynde of death, the buriall, the resurreccion, thascendyng into heauen, the holy ghoste [Page xxi] sente downe from heauen, the wounderfull toungues of the Apostles, the conuersion of the Gentiles, and other thynges whiche we sawe and dayly see doen by them that professe the name of Christe. Finally the tyme also doeth agree, in ye which he was prophecied for to come. And all these thynges were prophecied, not only by the sayinges of the Prophetes, but also wer signified by the actes and dedes of ye Patriarches. Nowe seing thei know these thinges, if thei cōpare thē with these whiche we shewe to haue been doen, they shall vnderstande that they loke in vayne for any other Messias, th [...]n this whom we speake of, he came once humble and abiccte concernyng the fourme of mannes bodye (for so Esai prophecied he should come) to delyuer all men by his deathe from the tyranny of deathe. And he shall cum againe in thende of the worlde, not as now, a sauiour, but a iudge of all, bothe lyuing and deade. Now no man is excluded frō his benefite. Than no man shal escape his iudgement. But than shal they ioyfully see ye iudge dealyng euerlasting rewardes, whiche now doe not despise hym a meke sauiour & easy to be entr [...]ted. This therfore is that only and very Messias, whose geneologie and petigre shal forthwith be shewed, touching the body whiche he toke for our cause: for by hym shoulde spring and cum furth a new nacion not carnall but spiritual, which should rather replenish heauen than yearth, the which also shoulde be encreaced or multiplied, not by the seed of man, but by the euangelical fayth, whiche is the heauenly seed of Goddes worde. Of this faith the autour and father in a misticall fygure was represented by Abraham, who (the law of circumsicion not yet publyshed,) deserued the prayse of rightuousnes, not before men, but before God, not by the kepyng of the law, but by the sinceritie of faith, wherby he doubted nothing of Goddes promises, although they wer farre passing the power of nature. And for this trust and confidence, he was called the father of many nacions, which after the example of hym should beleue the gospel of Iesus Christe. He nowe, his body beyng decaied for age, his wife also beyng weake and barain, begate Isaac whiche was promised vnto hym, who also was a figure of Christe, vearyng wood to the sacrifice, whereunto he was apoynted. Isaac begat Iacob, which though he wer the younger brother, yet he set his elder brother besyde, & purchased the inheritaunce to hymself, wherin he was a figure of the churche that should be congregated and gathered together of the Gentiles, the which, the Iewes being excluded, encreaseth daily more and more, receiuing the grace of the gospell by faythe, of the which the Iewes through vnbelefe haue made themselfes vnworthy. For thus sayeth God: I haue loued Iacob and hated Esau. And in the Prophetes ofte mencion is made of this name. Iacob begate Iudas, of whome the tribe had his name, of the whiche Christ was prophecied to cum of, and by whose name, as by inheritaunce, was promised the newe lawe of the gospel, for thus speaketh Hieremie: Beholde the dayes do come, sayeth the Lorde, and I wyll dispose a newe testament to the house of Iudas & the house of Iacob. And he did not beget him onely, albeit he deserued chiefly to be recited in ye geneologie, but also he begate the other eleuen brothers of Iudas, which seuerally gaue names to ye seuerall trybes of the nacion of Israell.
[Page]Further Iudas had two chyldren at a burden: named Phares and zaram, not of his lawfull wyfe, but of Thamat hys daughter in lawe, whyche was maryed to Her, the eldest soonne of Iudas, vnto whome when Iudas did not perfourme hys promyse, that is to saye, that she myghte be maryed to Sela, brother vnto her housbande that was dead, accordyng to the order of the law, the woman passyng all measure desirous to haue a chylde, tooke the habite of a common woman, and coueryng her face by crafte and deceyte, laye with Iudas her father in lawe, and afterwarde by shewyng of the token whyche she had receyued of hym before that she woulde suffer hym to lye wyth her, auouched and proued hym to be father of bothe the chyldren, when he otherwyse earnestlye woulde haue brente her accordyng to the lawe. The thyng thus doen is not without offence and blame, but yet the mysterie hyd vnder thys vnhonest couerture maketh muche for the matter of the Ghospell. Lyke as also Phares was a figure and significacion of the churche and Synagogue, whiche Phares preuented his brother when he endeuored to goe furthe of his mothers wombe, puttyng foorth his hande fyrste.
Of this Phares Esrom was borne, of Esrom Aram, of Aram Aminadab, of Aminadab Naasson, and of hym Salmon. Salmon begat Boos of Rahab, whiche though she were not of the nacion of Iewes, but of the Cananites, yet because she preserued the spyalles sent from Iesu the captain & guyde of the Iewes, and because she betrayed the citie of Hierico, she deserued her place in the geneologie of theym, whiche throughe faythe were made prayse worthie of God, and she exempted out of the sorte and order of common women, was chosen and admitted emong the people of God, and maryed to an housbande of the nacion of Iewes: signifying euen at that tyme, that synners & heathen people beyng alienate from the religion of God, shoulde be coupled vnto Christe throughe the merite of faythe. Boos also hade a soonne named Obeth, by Ruth a Moabite, the whiche also renouncyng her countreye, and her bodily affeccions, had rather to be planted emong the people of the Iewes, that is to say, suche as professe the doctrine of Christe. Thus at that tyme fygures and shadowes signified before, that no kynde of men shoulde be dryuen and kept of from the felowshyp of the gospell, so that he bryng with hym faith and a desirous minde of true godlynes. Of Obed came Iesse, whiche was called also Isai, of whose name Esay propheciyng of Christe, maketh mencion saying: A rod shall cum out of the roote of Iesse. Of hym was borne Dauid derely beloued of God, bothe kynge and Prophete, buylder of the citie of Hierusalem, noble, through the slaughter of Goliad: and after that the wicked kyng Saul was deposed by the cōmaundemente of God, from a pore shepeherd he was consecrate kyng ouer the Israelites. Oute of whose stocke the whole nacion of the Hebrues did loke that Christe shoulde cum, as it was prophecied before of men that wer inspired with God. And he also did represente by many wayes the fygure of Christe, his ofspring. Dauid begat Salomon that king of peace, and the buylder of the Lordes temple: and he begate hym of Bethsabee whome he loued: whome he coupled vnto hym in maryage, after that Urias her former housbande was stayne by his fraude & gyle: and that was doen not wythout great sinne yf a man consydre nothyng besydes the outwarde parte of the historie: but agayne not without significacion of thynges to cum, yf a man serche the misterie.
Of Salomon was borne Roboham: and of Robohā Abias: of Abias came Asa: of Asa Iosaphat, from whence came Ioram, & of him Ozias: of Ozias was borne Ioatham: of Ioatham Achas: of Achas Ezechias, and of him Manasses: of Manasses was born Amon: of Amon Iozias: of Iozias, Iechonias and the other brothers of Iechonias, about the tyme whan king Nabugodonozor burned the temple of Hierusalem, and caryed the king and the people of the Hebrues, captiue into Babilon, which wer figures, signifiyng the tyranny of the deuill toward mankynde, and against libertie restored thoroughe the benefit of Christ. In this nere and narowe poynt betwene seru [...]tude and libertie whan the people of God wer about to be restored to theyr religion and dwelling places, Iechonias begat Salathiel: Salathiel zorobabel: zorobabel Abiud: of Abiud came Eliachim: of Eliachim Azor: of Azor Sadoc: of him Achim: of Achim Eliud: of Eliud Eleazar: of Eleazar Matthan: of Matthā Iacob. And this Iacob was the father of Ioseph, vnto whome was maried Mary the mother of Iesus, who was promised to be the sauiour of all men, whome the Hebrues call Messias, that is to saye Christ, or anoynted: because he onely beyng kyng ouer all, and high priest, with ye sacrifice of his owne bodye, hath pacified God the father beyng displeased and grieued with the sinnes of mankinde. And the tiranny of death vtterly put awaye, he hath opened the kingdome of heauen vnto all men. The cleane was marryed to the clean, the moste chaste to the chaste, of thesame trybe and familie, that is of Dauid, accordyng to the order of Goddes lawe, leste any man should thinke that this ordre and geneologie of kinred were of litle profit concernyng the declaracion of Christes stocke, wherof he came as touching his humanitie.
And if any man list to herken the tyme that Daniel described many yeares past by certaine orders and degres of weekes, he shall fynde the sayinges of ye Prophetes very agreable to ye thyng that is now cū to passe. The sūme of ye wholle geneologie resteth in three fowertenes. For if ye counte frō Abraham ye patriarche vnto Dauid ye author of ye storishing kingdōe, ye shall fynde, xiiii generacions. Agayne yf ye counte from Dauid, vnto the decaye of the kyngedome, yt is vnto the exile into Babilon, ye shal finde .xiiii. generacions. Agayne if ye counte from ye time vnto Christe, the beginner & the finisher of the newe euangelicall generacion & newe kyngdome: ye shall fynde fowertene generatiōs. Hitherto we haue shewed you truly ye geneologie of Christ, to ye intent it may appeare to al men, yt this is he, whō ye true sayīges of ye Prophetesī tymes paste promissed to ye world. And so many argumētes agre in one, that it cannot [Page] seme to be done by chaunce, and that withall it maye be euident, that he was verye man whiche came as touchyng the fleshe of suche auncestoures as wer notablie knowen.
But, althoughe he were man borne of man, whiche came to redeme mankynde by his death: yet he was not borne after the common and vulgare sorte of them that be borne. For it was seemely, that he whiche came from heauen, whiche called vnto heauen, whiche taughte a promysed nothing but heauenlye thynges, finallye whiche after so many Prophetes and doctours was made ambassadour, to thintent that once and for altogether he should make al thynges newe, and cum forth into the worlde with a very bodye in dede, but yet after a newe maner, and that the true natiuitie of man should bee declared in suche [...]orte, that it shoulde not be thought vnsemely for God: and Esaie prophecied this thing to cum to passe, that because men dyd in maner slepe at these common myracles of nature, by reason of custome, God shoulde shewe a newe myracle and that in the yearthe, to the intente it should be more euident to all mennes sight and vnderstanding. He is borne verye man and mortall, and yet the same very God and immortall. He is borne a man of man and yet of a virgin. He is borne of the stocke of Adā whiche was the first of mākynde, and yet without the spot of sinne. He is borne in matrimonye, but so, that the woorke of his concepcion was not of man, but of the holy gost: who by a wōderfull meane, fourmed and fashyoned the straunge and maruailous fruite, of ye substaunce of the vndefiled virgin, as in an heauenly temple consecrated to God. And he ordered this matter wyth suche a maruailous wysedome, that he couered and hyd it from the wicked, as a thyng incredible: and persuaded it vnto godly myndes with moste certain & sure argumentes, the whiche no eloquēce of man was vtterly able to proue and perswade. Wherefore whan the holy virgin eternally appoynted to this great misterie, to be the mother of Iesus, by the aduise of her parentes, whose heartes were ordered and directed by the power of God, beyng spoused to an honest man of her tribe, named Ioseph, kepte company with him in house, she was founde greate with chylde before they came and coupled together as manne and wyfe, eyther because true honestie, is not hastie to the luste of pleasure, or because God dyd so ordre thys matter. For the maidens wombe waxyng daylye greater and greater, declared it vnto Ioseph to be so, beyng her housbande, whiche both loued her well, and was not insencible in suche thynges. And the fledde not from the sighte of her housbande, as though she had in her conscience yelded her self culpable, neyther disclosed she the secret, whiche she had learned of the Angel: eyether because she was in despayre, ye the thyng might as yet bee beleued or perswaded, or because she reserued this vnto god to be declared in tyme cōueniēt. Therfore the cōcepcion was certayne & true declaryng it selfe by manifest & accustomed tokens, especially vnto Ioseph, who by reason of conuersacion in householde, marked, more easily in his spouse, the habyte and fourme of her body. But this young thyng came not furthe by the imbracing of man, as other women by the common lawe of nature be wonte to conceyue, but by the holy ghoste: whiche by the angell Gabriell than messinger from heauen, enteryng into the moste holy temple of the virgines wombe (the inuisible power of the fatherlye [Page xxiii] god hed imbracyng and owershadoynge the whole body and mynde of the moste holy virgin) without any hurt or detriment of chastitie, made her great with chylde.
Furthermore Ioseph beeyng yet ignoraūt of so great a mistery, whā he sawe euident argumentes and tokens of concepcion in his wyfe, and knewe well that he had neuer to do with ye mayde, whereby she myght becum great wyth chylde, and yet had founde the maners of her to be suche, that there coulde be no suspicion of aduoutry in her, and besydes that true honesty is neyther ready to misdeme, nor hasty to reuenge: he began to cast in his minde, by what meanes he myghte both see for the good name, and the life of his wyfe: and also cō mit the matier vnto god, whereof he himselfe coulde fynde no ende nor yssue. By the reason of great familiaritie, he founde the maners of the mayde vtterly without blame. For that godly spirite, whiche dwelled wholy in her harte, dyd appere in her iyes, and in her countenaunce, and dyd declare it selfe euerye where in her goyng, in her gesture, and in her communicacion. He had espied in her a certayne heauenly thing & aboue the common rate of other mortall creatures. And yet he sawe her great with chylde, & she was awaye frō home certayne monethes, whyle she went to see her cosyn Elizabeth. Furthermore he considered howe greate the weakenes of that age and kynde was in other maydens. What busines would sum other husbande haue made here, chiefely if loue had styred vp gelowsy whiche is a very sore disease of the mynde? But to proue this matter to be true. Ioseph was chosen out to be a witnes, leste any man myght saye, the chylde of Marye was eyther another womans, or els vnlawfully gotten. He was a man well estemed of all menne, a manne of knowen and tried honestie and wisedome, so that no man might suspect him, eyther to be so notably naughtye that he woulde be his wyues bawde, or of so foolish pacience, that he would nourysh & bryng vp with the child her whom he knew to be an aduoutresse. There be none more cruell against their wyues that do amisse, than they whiche bee defiled with many aduoutryes thēselues. Ioseph himself being very innocent, was so far from al desyre of vengeaunce that he dyd not so muche as once in woordes fynde faulte with her, leste he should discourage the virgins harte with any sorowfulnes. He is troubled with himself with secrete cares of the mynde, and doth deuise a gentle kinde of diuorce, that he might be delyuered from her company whiche was wt chylde, in suche wise, that she myght beare no blame, nor be in any ieopardie or perill.
And thus farre God hath suffered this innocent man to be troubled and distracte with doubtefull deuises. For this was expediente for the certentie of his fayth. But nowe it was tyme for him to be deliuered out of these griefes of his minde, being worthy doubtles to be made partaker of this mistery, for the greate honour that he dyd to the virgyn thus consecrated to God. And for the approued grauitie and sobrenesse in suppressyng the cares of hys mynde, he was thought mere to conteyne and kepe trustely this secret mistery, whiche [Page] was not yet to be published, because of the peruerse and frowarde suspicion of the Iewes. Beholde the angell Gabriel, (whiche signified vnto the virgin the maruelouse concepcion, apperyng with great lyght vnto her waking, because of her purenes whiche was more than angelical, beyng wel acquaynted with suche kinde of visions,) presenteth himselfe vnto Ioseph in his sleepe: & as he was musing in his sleepe of suche like matter, the messinger of the heauenlye oracle, spake vnto him in this wyse: Ioseph the sonne of Dauid, what carnall suspicion troubleth thy mynde? why art thou vexed? why doest thou wauer in and out? or why doest thou muse vpon diuorcement? or why wilt thou be dimissed from her, whiche is cowpled vnto the with so great loue, and also by the kinred both of tribe and familie? There is none other spouse worthy for that virgin, and she is appointed to none other by the ordynaunce of God, bu [...] to the. Thou must know, that Dauid is the author of thy stocke, vnto whom was promised in tymes past the thyng that nowe begynneth to be perfourmed. All that is done, is godly. Thou nedest not to feare that thy wyues wombe rising without thy doyng shal steyne thy matrimony with any spot of dishonestie. Thou doest suppose that she is greate with chylde, and doest suppose aright. But thou must not therfore remoue her from thy companye and conuersacion, but rather take her and adioyne her vnto the, because thou seest her great, vnto whom by goddes ordinaunce thou art geuē to be an husbāde, to the intent that hereafter thou maiest be a witnes of the frui [...]tfull virginitie founde in thy wyfe, and that she in the meane tyme by that that she is maryed vnto the, may be in safetie agaynste the suspiciouse crueltie of the Iewes, vnto whome this misterie is not yet to bee opened, especially vnto them that bee not yet worthye, neither of capacitie to receiue it. This matter shalbe communicated and opened vnto the, to the intente thy wyues innocencie shall suffer none vnworthye thyng. For this newe fruite, wherwith thou seest thy wyues wombe dayly to encreace, lyke as it is not of the, so it is of none other mortall man. The Angel brought the message beyng as a goer betwene God and her, in makyng this godly coniunccion, the father hath ouershadowed her: the holy ghoste hath prepared her wombe, the sonne of god hath replenished it. All is newe for that a newe chylde shall be borne. It procedeth from heauen that thy wyfe shall bryng forth, who shalbe more chaste also after that she hath brought furth chylde. And she shall beare a sonne: not for the, but for the worlde. In the meane season, thou shalt be called his father, and thou shalt be the keper of the mayde, rather than the housbande. When the chylde is borne, thou as the father shalt geue it a name, not a name after thine owne fantasie, but that name that God, agreably vnto the thyng, dyd destinate and appoynt vnto hym, before the creacion of the worlde. And thou shalte call his name Iesus, that is to say, sauioure, for this is that same Messias desired & loked for so many yeres, who accordyng to the sayinges of the Prophetes, shall deliuer all his people from theyr synnes: not by the sacrifice of beastes, but through [...] his owne bloude. And he wil not onely be content to geue freely this so great a benefyt, but whan we are purged frō the synnes of our former lyfe, he will geue vs also very perfect, and eternall saluacion.
[Page xxiiii]And surely none of all this matter is brought to passe by chaunce or fortune, but by the decree and prouidence of god. For the thyng that we shewe to bee doen, the same in tymes past the lorde himselfe promised that he woulde do it, speakyng by the mouthe of his prophete Esay, and setting furth in fewe wordes bothe the straunge, newnes and ye greate fruite and profit, of this concepcion. Beholde, sayeth he, a virgin shall conceyue and bryng furthe. And this is the straungenes of it: for when was it euer hearde, a mayden to haue borne a chyld without blemish of hir virginitie? Nowe herken what is the fruite & profite: And his name shal be called (sayeth he) Emanuel, which soundeth in Hebrue, God with vs. For this only one shal reconcile his prople vnto god, and where as he was offended and displeased, he shall make hym fauourable and mercifull, and beyng conuersaunt emong men, he shall powre the moste aboundant goodnes of god in them, and at last they hauyng knowledge and experience of his effectuall doctrine, of the might of his miracles, of his present efficacy and strength, and of the vehemencie of his diuine spirite, showyng it selfe after a new sorte in them that shall beleue, they shall crie and not without a cause: God is with vs. If thou acknowledge the prophecy (as truely thou doest acknowledge) geue attendaunce and honour to this mystery, and kepe close this secrete priuitie.
Whan the messinger of the hygh God had spoken these thynges, Ioseph waking from slepe both merely and cherefully, dyd obey the oracle. He setteth aparte al his purpose of discorde, and taketh his wife more nerely vnto hym, yt no man might suspecte any discorde or disagrement to be betwene thē. And now he perceyuing yt she was wholly dedicated vnto god of heauen, doeth honoure in hir the godlye mistery, nor dareth not touche hir, whome god had taken onely to hymselfe. He is diligent in seruice, but he forbeareth to company with hir as hir husbande. In the meane reason that heauē lye fruite waxeth ripe in the holy woumbe of the virgin, whiche cummyng furthe at his time of his mother the virgin, toke not away the integritie of his parente, but did consecrate and sanctifye the same. Further Ioseph (as he was commaunded of the angell) bearing the countenaunce of a father hitherto, gaue a name to the chylde, Iesus, whan after the fashion of the countrey, he was circumcised the [...]yght daye.
The .ii. Chapter.
HItherto ye see howe many thynges do accorde and agree with the godly sayinges of the prophetes. He is borne of the same auncetours and of the same tribe and familie, that the prophecy promised he should be borne. Also the supputacion and counte of the wekes, when Daniel prophecied that he shoulde cum, dothe consente and agree.Whan Iesus was borne. &c. Also the strange Natiuitie dothe agree, in that that he was borne of a virgin without helpe of man. And the name doth agree. A Sauiour was promysed, a Sauiour was loked for, & Iesus signifieth a Sauiour. Furthermore the name of the countrey, and of the towne, doth answere to the fayth of the Prophetes, for he was borne not farre from Hierusalem in a litle towne called Bethleem, and that in the countrey of Iewry, (for there is a towne in Galile also of this name, in the tribe of zabulon,) and he was borne in the time when Herode an Idumean by birthe and not a Iewe, obteyned the Kyngdom ouer the Iewes, that no man neded for to doubte but that now was the time that Messias should be borne, the whiche Iacob the Patriarche many yeres before prophecied should cum to passe, saying: The scepter shall not be taken from Iuda, nor a ruler from his thighe, till that he cum which should be sent. Truely this is he, the holyest of all, at whose entring all the anoynting of the Iewes ought to haue ceased, and geue place. Nowe ye shall vnderstande by what wonderfull meanes he began by litle and litle to be knowe to the world. For he would be manifest & open vnto all, whiche came to saue all, that bothe he might be knowen vnto good men to theyr saluacion, & that he myght take awaye from the wicked all excuse of ignoraunce. He was promised chiefely to the Iewes, he was borne of them, he was firste preached vnto thē of the Angels, syngyng glory on high vnto God, and in the yearth peace emong men of good will. The shepherdes beyng taught by the voyce of the same Angels, & told of the childe yt was borne, offered the first fruites of fayth at the maunger where the babe was borne. By the secrete inspiracion of the spirite he was knowen of Elizabeth, of Simeon & Ann [...] the prophetisse. Firste of all he shewed himself vnto poore & humble persones, whom he knew to be most pres [...] & redy to receaue fayth. For the proud woulde not lightly receyue him beeyng hūble, nor the riche, him being poore, nor the stoute him beyng meke: nor they that wer intangled with the desyres of this worlde, woulde receyue him that was heauenly. And because he was promised not to the Iewes only, but also to the Gentiles, yea to al the nacions of the world, he would euen at the very entery of his begynnyng, be knowen of them also, to thin [...]ent he might declare and showe, that saluaciō was also offered vnto them, and that he might styrre and prouoke the Iewes by their example, to cum to fayth and to beleue.
And he did not drawe all men by one meane to the knowledge of himselfe, but he allured euerye mane by lytle and litle by suche thynges as they alreadye [Page xxv] knewe and were well acquainted with. The Iewes gaue fayth vnto the Prophetes, they were moued with signes and woonders, therefore he entised thē by the allurement of these thynges.Beholde there came &c. The Persians and the Caldeans dyd attribute muche to the starres, as menne muche geuen to this kynde of Philosophie, throughe the knowledge whereof they had perswaded themselues, that there should be a certayne wonderfull restorer of the worlde. Therfore they had knowledge of the birthe of the chylde, not by any Prophete or Angell, but by a certayne straunge and a woonderfull apperyng of a starre, trulye of that starre, the whiche the prophecie of Balaam dyd shewe before to rise out of the house of Iacob. And now they had knowledge by the common fame that this king was chiefly promised vnto the nacion of the Iewes, and that he was not a meane kyng, and of the common sorte, but very notable, and without comparison: of whose power, of whose wisedome and of whose goodnes, far excedyng the power, wisedome, and goodnes of man, the whole worlde shoulde haue experience. Further (as the yll man when he hath occasiō is made wurse, and a wyse man as he hath occasion is made wiser,) certayne Magians (for by this name the Persians called them that be notable in the science of Philosophie) to thintent they might come nere and learne more exactlye the thyng that the starre shewed vnto them as in a dreame, beyng nothing afearde at the great iourney, they come vnto Hierusalem, the star guydyng them the waye: eyther because there dwelled the Scribes and Phariseis whiche were verye expert in the law and the Prophetes, or because they vnderstode that the king should be borne not farre from Hierusalem. For now knowyng certaynly that he was borne, only they inquired what place it was yt was made happy with so noble a birthe. For they thoughte that the natiuitie of so great a prince could not be hid emong them, whiche loked for his byrthe so many hundred yeares, especially seing he should be borne not onely emong them, but also of them. But Christ is no where later or with more difficultie knowen, than in riche▪ cities, and in princes courtes, and emong them that be arrogant in the profession of wisedome.For we saw his starre in the East. &c But they, ignoraunt of these thynges, inquire simplye and openly. Where is he (ꝙ they) whiche is lately borne the kyng of Iewes? For we knowe by a sure token that he is borne. For when we were farre hence in the Easte, we sawe his starre of a meruelous bryghtnesse and bewty. We sawe the starre and felte the inspiracion. Therfore because we know that he is borne to the commoditie and profite of all men, though we be straungers, yet be we come hither to honour and wurship him, and to geue the first fruites of honour due vnto the newe kyng. Knowing well that they shall be happy and blessed, that shall haue his power and might mercifull vnto them.
What tyme they had suche communicacion simply with all men, by and by the rumoure and tidynges was brought to Herode the King, whiche a good while had feared & trembled at the name of him that should be borne, fearyng [Page] lest he shoulde be set besyde the kyngdome, whiche he beyng a stra [...]gier than held, if so great a prynce had been borne of the stocke of ye Iewes. For Herode dreamed of nothing els, but of an earthly kingdome, litle knowing that Christ brought in another kynde of kyngdom, whiche shoulde perteyne vniuersallye to all men. Therfore after that he hearde that he was borne, whom he feared to be borne, and hearde it of the Magians, men both of learnyng, and (as concerning worldly port) not to be despised, truely he was troubled in his minde, and with him also the whole citie of Hierusalem: diuers men diuerslye, either fearyng or hopyng. But the wisedome of God so ordered the affections & endeuours of men, that both the simplicitie of the godly, and also the rage of the vngodly set furth the glory of Christ on euery syde, and made the thynges that were incredible the more to vse beleued. And this was the cause that the loode sterre of the waye, left the Magians for a tyme entering into Hierusalem: that theyr enquirie might showe abrode the fame of the childe that was borne, and yet the place where the chylde was borne, should be kept secret from the cruell king.And they said to him: At we [...]hi [...] in Iury. &c. Therfore king Herode blynded with enuy and anger, beyng wholly bent to destroye the chylde that was borne, pretended a cloke of Godlines vnto his wicked crueltie. He calleth vnto him all the chiefe of the order of priestes, and the Scribes of the people of Iewry, whose speciall profession was this, that if there were any newe matter that dyd aryse, they should make answere out of the sayinges of the Prophetes, and theyr godly bookes, because they professed the exacte knowledge of them, to thintent that both the nu [...]ber and the authoritie should make the thyng of more credite. Therfore when these were called together, the king so muche the more wicked, because he counterfeited godlynes, demaunded of them in what place the orasies or sayi [...]ges of God, did promise that Christe should be borne. And they not yet rageing with haired agaynste Christe, whome they had not seen, answered simplye and withoute delaye: In Bethleem of Iuda. And lest theyr authoritie should haue but little weyght, beholde they, haue in a redines the prophecie of the Prophete Mitheas: And thou Bethleem in the lande of Iuda, art no [...] the least among the Prynces of Iuda, for out of the shall spryng a ruler whiche shall rule my people of Israel.
And these thynges then answered the priestes and the Scribes, who afterwarde procured hym to be slayne, bryght and notable with miracles, & doing good vnto all men. The king fyrste of all greatly moued with the saying of the Magians, was vtterly amased with this so ripe and ready an answere▪ chiefely that the prophecie promised manifestlye a ruler of Bethleem whiche should rule the people, of whom he was borne. Wherfore the priestes & the Scribes beyng sent awaye, because he was in despeyre for to deceyue them, he calleth ye Magians priuily vnto him, leste the Iewes might suspect any crafte or guile, and so opening the matter on eche syde as though he and they both purposed one thing, inquired of thē diligently how long it was synce the sterre appered fyrst vnto them, by whose showing & poynting they had passed ouer so great [Page xxvi] a iourney, and came to Hierusalem: meaning and purposing this, the more certeinly to vse and exercyse his crueltie to the distruccion of that one new borne childe. The Magiās (for godlines is not suspictouse) kepe nor hide nothyng from him, not thinking him to be so cruell & fierce that he would shewe crueltie vpon an infante yet skante borne, neither so furiouse that he would suppose to suppresse by mannes deuise, the thyng that was doen by goddes might: When they had shewed the tyme, he of the other syde shewed the place whiche he had learned of the Scribes. And now he conceiuing a sure hope that the childe might be takē by these two shewinges, geueth commaundement in his owne name to the Magians, which of thē selues were willyng to go, that they should go to Bethleem, and seke out the childe with great diligence: and when they had found him, to returne eftfones vnto Hierusalem, and geue him knowledge of all the matter: (he pretended a verye godly cause, and nothyng displeasaunte to the myndes of the Magians) that I also (ꝙ he) maye folowe you and wurshyp hym. He himselfe woulde firste haue knowledge of the childe, to the inten [...]e he mighte destroye hym before that the people of the Iewes had cleare vnderstandyng that he was borne. God in the meane tyme made this prouision, that the Magians returned safely to preache Christe in their owne countreyes. Otherwyse yf this vngraciouse man had not bene deceyued of his hope, he would haue vsed extremely the Magians themselues, which brought him so vnlucky tydynges.
The godly simple Magians, after that they had hearde the king, made haste vnto Bethleem, whom the sterre which called them furth, for a time did forsake, to the intente, that the barbarouse people should fyrst shew vnto the Iewes that Christ was borne, whome they lokyng for so many yeres, afterward did put to death. But when they had passed ouer this parte of Goddes ordinaunce, agayne appered that wonderfull starre, whiche serued their Godly purpose in suche wyse,And whan thei sawe y• starre. &c. that it shewed vnto thē not onely Bethleem, but also the cotage it selfe, beyng very lowe, poore, and bafe, and therfore verye harde to fynde, yea and hangyng very nere ouer the chyldes head, it did shewe and pointe, as it were with a finger to the infant, whom they so feruently desyred. Therfore when the starre began to appeare agayne, it shooke of and put a waye all carefulnes frō their myndes: and nowe replenyshed with sure hope and ioye, and passyng litle vpon mennes tellynges, but folowing the heauenly guyde, they espye the palace of the newe kyng: a filthy and a vile cotage or stable. Sincere Godlynes is nothyng troubled with these thynges. They enter in: they fynde the infante not differyng in apparaunce from others: they fynde the mother nothyng gaye or gorgious to loke to. All theyr stuffe shewed and testified pouertie and simplicitie. The Magians whiche did not worship nor fall downe before Herode, magnifying hymselfe in his seate with a [Page] kingly pompe, fall downe at the cradle of the crying babe: they adoure and honour grouelyng on the grounde,And fell downe flat & worshypped hym. hym that could not yet speake. And theī were not content with this godlynes, but they take out of theyr boxes, giftes purposely apoynted of those thinges with increase of the whiche, the nacion of the Persians was chiefly enriched, that is, golde, incense, & myrre▪ lest that he which shortly after should be compelled to flee, should lacke in his vyage. And with these fyrst fruites of fayth, the Gentiles that were farre of preuenting the Iewes, which were thought to be next vnto God, do constitute Christe to be theyr kyng: and of the other side do dedicate themselues vnto hym, offeryng a new sacrifice in three kyndes of thinges. And now as by a ryddell or a darke figure, they professed that ineffable Trinitie of the father, and the sonne, and the holy goste, acknowlegyng also in [...]ne man mortalitie, priesthode, and kingdome. For golde is for a kyng, incense for a prieste, myrre for hym that shall dye. He was borne mortall,And beyng warned of god. &c he did sacrifice on the crosse, he conquered rising frō death, he reygneth in heauen. The Iewes sawe so many wonders, and when they knewe hym, they kylled hym. The Magians sawe no notable thyng as cō cernyng theyr bodely iyes, and they reioyce that they had so fortunate a iourney. But what tyme they deuysed with themselues whether they shoulde returne vnto Herode to satisfy his mynde and desyre, they were admonished in theyr slepe, by the diuine oracle, not to returne agayne to Herode. For that was neyther suertie vnto them, neither to the childe, neither expedient for such a weightie matter, whiche in tyme and by parsell meale, should be promulgated and published vnto the world. They spedely did obey thoracle, and returned into theyr countrey another waye, to be newe preachers of the newe kyng among theyr countrey men.
Now the helth and safetie of the Magians was prouided for, and that the tranquillitie both of the mother and of the chylde might forthwith be seen for,Aryse and take with thee ye child and that also the vngodlines of Herode accordyng vnto his desertes, might more and more be exasperated & greued to the glory of Christe: thesame heauenlye messinger whiche sente awaye the Magians, appered vnto Ioseph in his slepe, exhortyng hym that now beyng priuye vnto the mistery, he would conueye awaye secretely the mother and the chylde into Egypt: whereby the diuine counsel intended this, that that region also beyng wholy geuen to the monstreous worshippyng of goddes, whiles it is become the hoste and re [...]eyuer of him that is fled from his countrey: by the touching and hauing to do with him, it might be prepared and made redy to some entry and beginning of true godlines. Therfore the angel spake vnto Ioseph with these wordes: Aryse, and take with thee the chylde and his mother, and flee priuily into Egypte, and tary there vntyll I returne vnto thee, and shewe thee the tyme to come hither agayne. For it will come [Page xxvii] to passe, that Herode shall seke by all meanes to destroye the chylde. Not that it is harde vnto God sodenly to extinct and kyll Herode, and to preserue the childe, yf it please him, but this ordre of the matter is more profitable for the confyrmacion and establyshment of faythe. For it is goddes wyll that the fury and the rage of the tyranne shall set forthe his glory. Ioseph not tarying, toke the mother a mayde, and the chylde, and flying in the night seasō conueyed them into Egypte, there remaynyng tyll that Herode was deade. Truely this thyng chaunced not by the feare of man or by fortune, it was the will of God to prepare and to establyshe the kyngdome of his sōne by these aduersities, by the whiche, worldly thynges be worst to be decayed and brought to naught, leste that the world should take vpon it any thyng in diuine matters. And that thou mayest the better beleue it, God who would this thyng to come to passe, prophecied many yeares past by the mouthe of his prophete Osee, saying: out of Egypt I called my sonne.
In the meane season kyng Herode, after that he perceyued in dede that the Magians had deceyued hym, now rageing in anger, caste away the cloke of godlynes and bruste out into manifest rage, and sendyng furth ministers of his madnes, kylled all thinfantes as many as were in Bethleem, and as many as were in the coastes and the compasse of the same towne, which were of the age of two yeare or yoūger, folowyng the supputacion of the tyme, in the whiche the Magians tolde him, that they sawe fyrste the starre of the chylde. Crueltie enlarged the tyme and the place, compassing in al the young chyldren, supposing that by this wycked counsell, he had prouided surely ynough, that he should escape by no meanes, whom onely he desyred to be extincte and slayne. But in vayne trauayleth the crafte of menne againste the counsels of God. By these thynges was shewed a manifest example, what they should suffer of wycked prynces, that would beleue the gospel, & what they should preuayle that by crueltie traueyled to extinguishe the faythe of the gospell, beyng yet tender and springing vp in the hartes of the godlye. To be killed for Christ, is to be saued. Herode had an occasion to repente, and not to rage, yf gredines to reygne and to beare rule had not blynded his mynde. But while he through his owne default turneth al thinges into matter of greater madnes, by his maliciousnes he did set foorth the iustice of god. For it is manifest to al men, that the innocent children were slayne, with great crueltie, and that he is worthy an horrible distruccion, wherewith afterwarde he was surely payde.
But lest any manne might doubte, that this thing came to passe by the ordinaunce of God: harke to the prophecie of the Prophete Hiermy, seeyng through Goddes inspiracion this thyng, as though it had than been doen already, whiche many yeres after should come to passe. I voyce (ꝙ he) was heard in Rhama, a voyce sore wepyng, sorowfull and lamentable. Rachel [Page] dyd bewayle hir children and would receyue no comforte because they wer all slayne. Rachel bearing Beniamin, that is to saye, the sonne of sorowe, by and by vpon hir deliuery dyed, and was buryed not farre from Bethleem, wherof the Prophet dyd expresse in her persone the sorowe and waylyng of the mothers, lamentyng theyr children whiche Herode kylled.
In the meane season after that Herode was taken out of the worlde by punishment and vengeaunce moste worthy for hym, the angell agayne which gaue counsell to flye awaye, apperyng to Ioseph in his slepe, moueth hym to leaue Egypte, and to bryng agayne the childe and his mother into the lande of Israell. For he sayed that they were dead that woulde haue the chylde destroyed. And he redely obeying in all thynges the will of God, conueyed Mary beyng mayde and mother together with her swete babe, into the countrey of Israell. For it behoued him firste to be knowen vnto them, vnto whome chiefely he was sente, to thintente the people of harde belefe, should haue nothyng why they might make any reasonable pretence of their vngodlynes, denying hym to be theyr Messias, but to be some other apoynted vnto the Gentiles.
And as soone as Ioseph entred into the coastes of his countrey, and had knowledge there by a constante fame that Archelaus the soonne of Herode that was deade, hauyng the one halfe of his fathers kyngdome reygned in Iewrye in his fathers place, fearyng leste the soonne had succeded hys father in cruelues, lyke as he dyd in his kyngdome, durste not go thither: and agayne beyng establyshed by the aunswere of the Aungell, whereof nowe he wholy did depende, wente aparte into the coastes of Galile, whiche parte had than chaunced vnto Herode the Tetrarche brother to the king that was deade. Here the Aungell promised all thing to be safe, also the loue of the countrey was an inuitacion, and the counsell of God wrought withall, that Christ by many occasions should be made common to many, whose cumming was to euery manne. Bethleem doeth glorye of his byrth, at Hierusalem he was circumcised and purified, Egypt was happy of so noble a geast, Nazareth maye well glory of his brynging vp. For this was the countrey of his mother, in the whiche she conceyued her sonne, a base and a poore vyllage of Galile, a countrey not regarded but dyspised of the Iewes, but it was a secrete corner, so muche more meete for the child against the crueltie of Archelaus. And this pointe herein god doth teache vs, that there is no nede of helpes, riches, power, partetaking, or nobilitie of birth, in those thinges which are doen by the wyll of god. Nay these thinges annexed and put vnto, rather [Page xxviii] obscure and darken the glory of God among men.That it myghte bee fulfilled. &c For that this thyng came not to passe by fortune it maye appere, in that the prophecie long before declared, that the Messias should be called a Nazarene, the whiche to be doen, euen the tytle doeth declare, which Pilate ignoraunt of the prophecie, commaunded to be set vpon the crosse. Iesus of Nazareth the kyng of Iewes. And at this daye they that professe Christ be therfore of many called Nazarenes. And the worde it self hath his mistery. Nazareth among the Hebrewes hath his name of a floure, because that that godly and swete floure the sanctifier of all virginitie was borne of a virgin, lyke as Bethleem signifieth vnto the Hebrewes the house of breade, out of the whiche came that heauenly breade, which whoso eateth, shall lyue euerlastingly. He therfore [...]yued certaine yeares as one vnknowen, with his mother and his foster father Ioseph, whose sonne he was thought of all menne, vntyll the tyme he came vnto mannes state, and then he shewed hymselfe vnto the worlde by doctryne, miracles, death, and resurreccion, beyng knowen or notable in nothing, nor exc [...]lyng other menne, but that he went forwarde dayly and encreased in all kynde of honestie, and heauenlye giftes, that euery man loked for some great and notable thyng in the chylde. He was also in the meane season a diligent obseruer of the lawe, because he would geue none occasion vnto the euyll wyllers, of euyll saying or backe bytyng, but satisfye all men in all thynges. He had rather for a tyme by kepyng of the lawe, to bring the Iewes to more perfeccion, than by despysyng it, to alienate and withdraw theyr myndes cleane from hym. Onely once he shewed himselfe at Hierusalem, beyng twelue yeres of age, at what tyme he priuely leauyng his parentes, was founde in the temple sitting emong the doctours, hearing them, and by course questioning with them, insomuche that he was a wonder to them all. Euen than his godly disposicion had a desire vnto those thinges for whiche he was sent into the worlde: but as this was a praise of a redy mynde, so it was the example of moderation and obedience to tarry the tyme prescribed of his father.
The .iii. Chapter.
NOwe is it worthy the hearyng, to know how our Lord Iesus Christ begā and entred with the matier, that he came for. He thrust not in sodēly to men vnawares, when they thought not vpon it. First he woulde that all mennes myndes shoulde be prepared,In those dayes came Iohn the Baptiste. and made in a redines by his vssher and messenger Iohn the sonne of zacharie, a man knowen and allowed of the Iewes themselues: to thentent that the thyng whiche euer should be beleued, might by lytle and lytle be stilled and put into the hartes of men. Therfore whan the tyme drewe nere, in the which it was decreed by the eternall ordeynaunce of God that the whole worlde shoulde be renewed through the doctrine of Christ: Iohn came furth, the sonne of a priest, and of a prophetisse, whiche Iohn was iudged afterward to be more than a Prophet by the testimonie of Christ, who also euen in his byrthe and beginning, had made men to conceyue great hope of hym. And he came not out of kinges courtes,Preachyng in the wyldrenes of Iewry. or out of commō resortes of mē, but out of wildernes, where from his chyldhode he led an aungels lyfe, beyng contente wt a most simple & common diet, clad with a garmēt wouē of Camels heres, girded with a letheren girdell. His dyet was agreable vnto his apparell. For he lyued with course meate, and easy to be gotten, which he found in the wildernes, that is to saie, with locustes and wilde hony. Suche dyet, suche apparell, suche a place, was moste mete for a preacher of penaunce: Whose wonderfull holynes so amased all mens myndes, that many supposed that he was Christ: chiefly when many were perswaded the other which was thought to be Messias, to haue perished in the number of the infantes of Bethleem. But he did not chalenge vnto him the glory of others, insomuche that he shewed Christ openly to al men, and sayed that he was not worthy to leu [...]e the latchet of his shooes. And yet he rushed not furth of his owne swinge to preache: but whan he was admonished from heauen, that now was the tyme to playe the preacher. For he came not by chaunce to his office of preaching, or by the sendyng of man, but this was he,For this is he, of whō the prophet Esay spake of whom Esaye prophecied so many yeres before, both that he should vtter openly in wyldernes the voyce of his preachyng, and also that he should be sēt before to prepare the hartes of men to receyue the doctrine of Christ, & because he perswading repentaunce of the former lyfe, should make them able to receyue the grace of Christe, who by baptisme shoulde [Page xxix] pardon all men of theyr sinnes. And that (the course of thynges beyng sodeynly chaunged) they that were puffed vp before by the vayne iustice of Moyses lawe, and by the folysh wisedom of this worlde, should haue their combes cut, and be brought lowe. And finally that thei which before semed vyle, abiect, and vnprofitable because of theyr ignoraunce and hū blenes, should nowe be made liuely and strong through the doctrine of the ghospell, and ryche with heauenly ryches: and those thynges whiche by the rigoure of the lawe semed hard and intricate, throughe faythe & grace of the gospel, should be made right and easy: and that this health and saluacion, should be opened and publyshed not onely to the Iewes, but also to all nacions of the worlde. All these thynges prophecied Esay, the most assured Prophet of the Lord. And this is the prophecie: A voyce of the cryer in deserte, prepare ye the waye of the lorde, make his pathes plaine and euen. Euery valey shall be fylled, and euery mountayne & hyll shalbe brought lowe. And the croked shalbe made strayght, and the rough shalbe turned into plaine wayes, and all mankinde shall see the saluacion of God. And nowe a certeyne rumor and fame of the cumming of Christ, secretly spred abroade by many, and farther the conscience of theyr naughty lyues (for there was no tyme more sinfull and fylthy than that was) and finally a certaine secrete inspiracion dyd cause and brought to passe, that many of them were wery of theyr life, beyng very desyrous of him, of whom they had a certeyne sauour and vnderstandyng (simple though it wer:) who sodenly should renewe all kynde of men, and theyr synnes clerely abolyshed, bryng them vnto the kyngdō of righteousnesse. Wherfore whan they came flockyng vnto Iohn not onely out of the citie of Hierusalem, but also out of whole Iewry, chiefly out of those coūtreis that be nere vnto Iordane: Iohn himselfe cummeth and approcheth to satisfie theyr redy wyll & desyre. And the thyng that he preached in wyldernes, thesame he doth beate into the people, beyng now more thycke assembled and gathered together nere vnto the water of Iordane, that through repentaūce of theyr former lyfe, they might prepare themselues to Messias now at hande, and offer themselues to be healed of hym,And were baptised of hym in Iordane▪ &c who should bryng helthe and saluacion. He is in the waye of helth, that knowlegeth his disease, and hateth it. For now (sayeth he) the kyngdome of heauen, and that same moste fortunate & moste to be desyred kingdō is at hand: yea and that very nere, but there is no entrie into it, but to suche as be pure and cleane, from this worldly filthines. At this preaching, in figure & tokē that the filthynes of the mindes should shortely be clensed awaye, many wer baptised in the water of Iordane condemning theyr former lyfe, and acknowlegyng theyr offences openly. For so it was thought good vnto the wysedome of god, that Iohn which was the bound and border of Moses lawe, being nowe at an ende, and of the grace of the gospell nowe cumming on, with this sygne and token, should go before, not to abolishe synne, whiche thyng Christe properly reserued vnto himselfe, but to prepare mennes myndes, that they might be the more able to receyue the benefite that should furthwith ensue.
And this was doen in the .xv. yeare of Tiberius Cesar, beyng Emperour of Rome, and Poncius Pilate hauyng rule ouer Iewry vnder hym, & Herode the brother of hym that dyed, beyng Tetrarche of Galile, where Christ made his abode: and his brother Philip Tetrarche of Iturea, and the countrie Trachonisis: and Lisanya the Tetrarche of Abiline: and Anne, and Cayphas, beyng the chiefe of the priestes. And thus the realme of Iewry beyng deuyded vnto so many rulers, furthe came he whiche should call thynges to the power and rule of one prynce. And fyrste of all, a great numbre of people flockyng vnto him, whā Iohn sawe a great multitude of Phariseis and Saduceis come to baptisme, and was not ignoraunt how this kynde of people was arrogāt, fierce, and standyng in theyr owne conceyte, for the notable obseruacion of Moyses lawe as it semed to themselues, & for the merites of the patriarches, of whome they craked and gloryed muche, for that they came of them. For they enuying and laying wayte to hynder the baptisme of Iohn, beeyng in vse and reputacion, sent a craftye message vnto hym into Bethabaram, (for Iohn at that time did baptise there) demaūdyng whether that he were Christ. If he had been, forthwith they would haue obiected, that Christe had been promised of the tribe of Iuda, wheras it was manifest that Iohn was of the Tribe of Leuy. Further when Iohn protested plainly that he was not Christ, no nor no Prophete, especially of those olde and aunciente Prophetes, whom they thought woulde returne agayne the worlde▪ they demaunde of hym further, howe he durst promyse remission of sinnes by baptysme, whiche properly was reserued vnto Christ. He answered, that there was muche difference betwene his baptisme, wherby he dyd stirre and moue mē to repentaunce and forthynkyng of the former lyfe: and the baptisme of Christ whiche forthwith should folow, wherby all sinnes should be forgeuen. Therfore whan he sawe many of this kynde of men come runnyng to baptisme with others:He sayd vnto them: O generacion of vipers. he biteth theyr conscience with bitter wordes wherby he might the rather moue them to penaunce. O crafty (ꝙ he) and malicious kynde of men, nay no menne, but rather the ofspring of vypers, the murderers of your auncetours, subtyll and yll mynded towarde all men: Seyng that hytherto ye haue vaunted your selues emong men, vnder the tytle and name of fathers, whiche for their holines be muche praise wurthy with them, and vnder the false pretence of righteousnes, haue reigned so negligently and idelly, as though Messias should neuer haue come, who tolde you, and put you in remembraunce, that the ineuitable punishmente was at hande, vnles ye had runne with others to the remedy of penaunce? And how is it, that now ye desyre to be baptised as sinners, among whome ye appered as men of great holynes? Ye haue perceyued that your trust should be but vayne, vnles ye should escape from the vengeaunce of God now beyng at hande▪ by the refuge of penaunce. For neyther the merites of the fathers, nor the obseruacion of the law, deliuereth from euerlasting punyshment, but euery mannes owne purenes of lyfe maketh hym commendable vnto God. Seyng therfore yt ye repent your former lyfe, hereafter so bryng forth fruite wt godly affeccions and dedes, that they may testifie, that ye haue truely repented. Hytherto for the grossenes of menne, fygures and shadowes [Page xxx] hath been sumwhat made of, that mens pronitie to naughtines, being compassed in with these stayes, might be refrayned from fallyng into farther inconuenience. Hitherto with enlarged Phylacteries, with long prayers, with washinges, with often mencioning of father Abraham the holy Patriarche, with buildyng of the prophetes shrynes, of whose posteritie ye desire to appere and to be counted, ye haue obteyned vnto you a certayne coloure and appearaunce of holynes emong men. Hereafter because that shadowes shal vanyshe away at the light of the gospel, ye must go truely and sincerelye to woorke, if ye will obteyne euerlastyng health. Neyther brent sacrifice, ne bloud of beastes, is requyred of you for your olde sinnes: onely [...]e that there be penaunce without counterfaytyng, and god wyl frely pardon the offence: further Messias himselfe wyl teache you, yf he fynde you apte and willing to learne, what be the fruites of true penaunce. In the meane season set ye aside vaine trust, and flatter not your selues thus: we be holy, we come of the holy father Abraham. The iuste Abraham shall auayle nothyng them that come of him, vnlesse thei folow his faith and obedience, which wer so muche commended. The blessyng that is now at hand was promised vnto Abrahā: but cosinage and kynred be it neuer so nere, is not sufficiente to obteyne this blessyng. Whosoeuer distrustyng God doeth leane vnto the soucoures of this world, they be fallen from the kinred of Abraham. And hereafter the posteritie of Abrahā shall not be counted by the kynred of bloud, but by the sinceritie of feyth. And yet god shall not therfore lacke the posteritie of Abraham, to whom he may perfourme and paye the blessing that he promised, though ye swarue from the maners of Abraham. Nay be ye ascertayned, yf ye dispyse the grace offered vnto you, that god is of power, yea out of these stones to rayse vp chyldren farre better than ye bee, to his frende Abraham. And there is no cause why that ye should be the more negligente for that the cummyng of Messias hath been differred hytherto. For nowe the extreme parell cummeth vpon you, and nowe all the matter is euen vpon the edge of the raser, eyther ye muste come vnto the kyngdome of heauen withe cleane and syncere myndes, or elles ye muste receyue eternall punishement. Saluacion is present at hande to them that wyll enbrace it, and to them that wyll refuse it, presente payne and vtter destruccion is readye at hande. For nowe the axe is sette to the tree, not to the boughes or to the body, but to the rootes, whiche shal vtterly cut it downe with a deadly wounde, that cannot be recouered, vnlesse it bryng furth fruite meete for god. There muste be no lingering, the daungier is so nere at hande. Haste muste be made, all impedimētes and lettes quite cut of. Yet ye may chose which ye wyll take. The axe wyll not stryke yf ye wyll sodenly chaunge your mynde. In the naturall tree it is long and hard to chaunge the iuyce wherof the fruite taketh his taste. Here the matter is brought to passe by the onely wil. But as they that make haste are partakers of health, so they that linger are al partakers of peryll. None shall be deliuered hereafter neither by riches, neither by noble birthe, neyther by wisedome, as many hitherto haue supposed. Euery tree that beareth not fruite, and that no meane fruite but excellent good and worthye the kyngdome of heauen, is cut downe and caste into the fyer.
[Page]Hitherto god hath suffered and wynked at mens sluggishnesse. Erroure and ignoraunce deserued some pardon. Mankynde was in a maner deaffe at the law of nature. Small profit came by ye law of Moses. The thretninges of the prophetes were set at naughte, theyr dreames and visions were not hearde. Now is he come after whome none other shalbe sent. Whose cūming leste it should be sodeine and vnwares, I (sayeth Iohn) am the messenger sēt before. If ye be penitēt, yf ye knowledge your diseases, yf ye receiue ye Phisicion with feruent desire, he wil be with you, profitable & healthfull to all: For I am not he▪ whom ye loke for. Truth it is I baptise you, but to this intent only, y• ye being penitent may be meere to learne of him, & redy to receyue health whā he shal come. For forthwith he wil come, yea euē now he is cum, & as he is behinde me in ye ordre of preaching, so he is aboue me & passeth me by all meanes, so yt I whom ye thinke to be of sum estimaciō, am not worthy to be his drudge & slaue,I baptyse you with water. &c that is either to cary his shoes, or to leuse yt latchet of his shoes. I am none other thīg but a preacher, neuertheles both trusty & doing mine office, which god hath enioined me by ye prophecy of his prophet. He is the autor, he brīgeth wt him al might & power both to forgeue sīnes, & to cōfer & geue al kinde of vertues. Let euery mā approche to his doctrine & to his baptisme, for he shal baptise you wt effectual & liuely baptisme, not wt water only but wt ye spirit & fier. With ye spirit he shal alter & trāsforme you, wt fier he shal pluck you vp vnto heauēly thinges. He wil require nothing of you but sincere penaūce, wtout coūterfeyting. He wil geue you his good thī ges frely, if your yl thinges displease you hartily. Onely he willeth yt there be no colouringes, which shall preuail nothing wt him. There is nothing hid from him, he feareth no mā. The thing shalbe doen with seuere iudgemente, whiche can not be voided. Hereafter there shalbe no meane, either ye muste throughly be good, or throughly euil. He will passe nothing vpō cloked [...] holines▪ He hath a fāne in his hād, he seeth also y• inward secretes of the hartes. Before him either ye must be chaffe or fyne wheate.Whose fāne is in his hand. But in the meane season whether of both ye wyl be, he hath partly put in your choyce. It shalbe but vayne for the chaffe mingled among the clean corne to lucke and to be hiddē. He shall vtterly cleanse his floore, and lay vp the wheat in his granard, but he shall burne the chaffe with fier that neuer shall be quenched. Wherfore either ye must endeuour with all your herte to the high prycke of vertue, that ye maye worthely be receiued into the euerlastyng kyngdome: or elles yf ye despise the goodnes of God nowe offered vnto you, ye must nedes thereby be extremely naught, because ye refuse so great helthe offered to you, without your seking, and through your owne merite (forasmuche as ye reiect the heauenly rewarde,) ye must be appoynted to the euerlasting fier of hell. The mindes of the common sorte were so moued with the sayinges of this holy man, that a great numbre whiche hitherto had put theyr trust in the obseruacion of the lawe, came vnto hym tremblyng for feare, and sayd: If thus stā deth the case, what than thinke ye best for vs to do? but he dyd not exhort thē to the ceremonies of the lawe, and the constitucions of men, as the phariseis wer wont to do, but vnto the workes of charitie, saying: The first way to pacifie God is the free weldoyng vnto your neighbour. He that hath plenty of garmentes, let him geue vnto the naked: he that hath plenty of meates, let hym geue vnto the hungry. There came vnto hym also the Publicanes, the [Page xxxi] which kynde of mē ye Iewes abhorre, because cōmēly either for to please the princes, or to satisfy their auarice thei are wōt to poul ye people. They demaūde of him fearfully, what he thīketh best for thē to do. And he doth not reiect them from baptisme, & agayne he appoynteth them not to geue their goodes, who now of long time wer wont violently to take away other mennes: but to thintent they might come nere by some degre vnto the perfect doctrine of Christ, he cōmaundeth them that they should exact nothing of the people, beside that, that was prescribed of the prince. Finally there came also souldiours, a violent & a diffamed kynde of people. Neyther put he them awaye from him, declaring manifestlye vnto the Iewes by that dede, that Christ would despise no kinde of men. They confesse nothing: for, to professe a souldiour is of it selfe to confesse the puddle & sinke of all mischiefe. They demaunde also what counsayle he would geue thē. And he teacheth them beyng so rude, rather what oughte to be auoyded & shunned, that they might be lesse yll, then what was to be doen, whereby thei might be perfectly good. Abuse not (ꝙ he) your weapōs which ought not to be styrred but agaynst your enemies, at the commaundement of the captayn: beate no man nor stryke no man violentlye, syth you be hyred for this purpose, that through your diligence the countrey should be quiet. Nor abuse not you familiaritie with great rulers, falsly blamyng and accusyng any man, wherby any filthy lucre or gayne might come vnto you. Finally be content with your wages, and defraude and spoile no man. For prynces geue wages to thintente no man by necessitie shoulde be forced to take other mennes goodes. So he through easye preceptes accordyng to euery mannes capacitie, made al men in a redines for Christ to come, foreseyng Christ in spirite, whom he had not yet seen with his bodily iyes.
Therfore the rumour & fame beyng now spred abrode, and dayly more & more encreasing, & that by diuers meanes, by the angels, by the sheperdes by the Magyans, by the cruel carefulnes of Herode, by the prophecye of zachary, by Simeon, by Anne, by litle and litle secretely: but most of al by Iohns open & manifeste setting furth beeyng ioyned with a great auctoritie, inso muche that yll mē also being now amased with feare did frame themselfe to the cumming of Christ, thus declared & set furth. For truly it was time for him to cū furth into the sight of the world to declare himself not by ye testimonies of others, but by his own vertues, yt it might appere what maner of one & how mighty he was, & that he might obscure & darken al men, by whose testimonie he was heretofore set forth & commēded. Therfore Iesus left Galile where he had been in secrete hitherto, & nowe goīg about his fathers busines he leueth his mothers cūtrey Nazareth, & maketh spede vnto Iordan, where he should haue a great cōpany gathered together out of diuers coastes of Iewry,Then cummeth Iesꝰ, to be a witnes of the thinges yt should be there spokē & doen. He who alone was defiled wt no spot of sin, yea who alone should take away ye sinnes of the world, through ye middes of the sinful cōpanies, euen lyke a sinner goeth vnto Iohn, & requireth to [Page] be baptised of hym, who alone doth sāctifie euery baptisme. Iohn not yet ascerteyned yt Iesus was that high Messias, the sonne of god, but yet obseruing & marking a meruaylouse semelynes and honesty apperyng in his iyes,But Iohn forbad him in all his coūtenaunce, & in his maner of going, he doth excuse his disordered office & ministracion, honoring his dignitie and worthines as yet with no certayne commendacion. Onely he saieth, it were mete & conueniēt that I which am far beneth & vnder thy vertues, should require baptisme of the: And how cummeth it to passe that thou doest humble & adbase thy selfe so lowe, to require baptisme of me, sith no man is more pure & cleane frō al sinne than thou? These thynges wer thus doen by the ordinaunce of god, to thintēt both that we should haue an exāple of the merueilous modestie & humilitie of Christ, and also that it might appere vnto all men by the testimonie of Iohn, that Christ being without cōscience of any sinne or euil, required to be baptised. For he was baptised like as he was circūcised, as he was purified in the tēple wt his mother, as he was scourged, & as he was crucified. He suffered all these thinges for vs, & not for himself. Wherfore whē Iohn declaring constātly his own vnworthines, & setting forth ye worthines of Christ,Iesus answereth▪ &c did refuse ye office of a baptiser, Christ by no sinister suspicion did steine his own innocencie, which it behoued to be knowen & beleued of al men. Euery parte (ꝙ he) of this busines hath his time. Be thou content in the meane season that I be baptised of the, thynke not vn [...]ūly for the, if thou baptise him, who (as thou saiest) is better thē thou. Certainly it shal becū me, which desireth to bring al vnto me, to fulfill all iustice. For he that teacheth al, & teacheth perfecciō, must see that no likelyhode or apparaūce of vnrighteousnes (be it neuer so litle) be founde in his life and maners. I must become all thinges to al men, that I maye winne and bring al vnto my father. When Iohn heard these wordes, he descended into Iordane with Christ, and baptised him. And here appereth an holsome example of humilitie in Christe, and of obedience in Iohn, but the thyng, & the effecte is of contrary order. For baptisme doth consecrate vs, but he through the holy touchyng with his body did consecrate baptisme.
And to thintent he might declare vnto vs what we ought to do after baptisme, & what felicitie was geuen vs by baptisme, Iesus going out of the water cherefully & spedely as though he had cast of a great burdē of sines (teaching vs that we should not tarry nor linger in washinges, nor oftētymes returne vnto thē by sinning again, but to make haste to the dueties of a spiritual life, the sinnes of the former life once cast of, and buried in baptisme:) kneled downe vpon his knees, and lifted his hādes vnto heauē, beseching his father yt he would vouchesafe that this matter of sauing mankinde, which he toke in hande, might be happy and fortunate to all men, & that he would commend and set forth his sonne vnto the world with his fatherly auctoritie: and lest Iohns auctoritie should be of smal estimaciō, albeit this for ye time was profitable for the grosse & rude people. And behold the father did manyfestly auctorise his sōne in the presence of suche a [Page xxxi] multitude of people. The heauens opened and shewed furthe a certayne wonderful light. Iohn also sawe the heauenly spirite in the visible lykenes of a doue,And lo heauen was opē vnto him to descende out of heauen, and to sytte vpon his holy head: from thence came the voyce of the father soundyng to all mennes eares, saying: this is my derely beloued sonne, the delight of my mynde, in whō I haue a singuler pleasure, heare hym the expoūder of my mynde, and the distributer of my goodnes towardes you. And because at that time Iesus was vnknowen to the multitude which had a great opinion of Iohn, lest the voyce, whiche cūming frō aboue poynted no man certaynely to theyr vnderstandyng, should be thoughte to perteine vnto Iohn: therefore there was added a visible signe of the heauē ly doue, whiche sitting vpon Christes head, showed nowe playnely vnto al mē (as a man would poynte with his fynger) to whome that voyce dyd perteine. With the whiche signe also Iohn hymselfe was playnely and certaynly monished, that he was the sonne of God. And after he did openly testifye that this sygne and token was promysed him before of the father, to the intente that in suche a multitude of people, he might certeynlye knowe him that afterwarde should baptyse all men in the spirite and fyer. And with these ceremonyes the Lorde Iesus was declared and consecrated oure mayster, whose diuinitie, and heauenly doctrine who so wyll followe, he shall be truly blessed.
The .iiii. Chapter.
ANd yet these entries & beginninges made, he lepeth not furth byanby to preache, although auctoritie wer giuē him from heauen, but sodenly he withdraweth himself frō the sight of the people into wildernes, because yt, departure frō the cōpany, of people both increaseth auctoritie, and prouoketh a desyre. Now ye spirite (that is the prouoker of the yll) doeth specyally assaulte them which leauyng the desyres of the world, do fall into meditacion of the pure and heauenly life. Therfore Iesus secretly teachyng vs thesame, goeth into wyldernes. And this he doeth not by ye mocion or instigacion of any mā, but moued of his own spirite. For he that is baptised, hath now cast of carnall affeccions, & being made spiritual by regeneracion, is led and moued by the coūsell of the holy ghost: he remembreth not Bethleem, he retourneth not to Nazareth, he goeth not again to his mother or to his foster father, but by the vehemēcy and rauishing of ye spirite, he goeth into deserte, folowyng the exaūple of the olde prophetes. Solytarines doeth quicken & make lusty the mynde of a Christian souldier, & some tyme it is more sure for a man to commit himself to the wylde beastes, than to men. Baptisme taketh awaye all synnes of the former lyfe, but for all that, no man is sure from the assaultes of Sathan whiche lyueth sluggyshly. But yet the naughty desyres endeuour to spryng agayne, chiefely in them that be rude and young, and lately entered and cummen to Christ. And that frowarde Satan enuying as muche mannes saluacion, as Christe is desyrouse of the same, styrreth and prouoketh him with merueylouse engins and sleyghtes, to [Page] fall awaye and departe: insomuche that he possesseth and vseth him that is relapsed with more tyranny, then he dyd possesse and vse hym whan he had him before. Agaynste these perilles and daungers Christe sheweth chiefelye three remedies, often and harty prayers, forsakyng of company, auoyding of excesse, and kepyng abstinence, not without diligent meditacion of holye scriptures: for otherwyse there maye be daunger in ydle solytarines. And because the deuill goeth about to deceyue them chiefly, whiche do endeuour to attaine vnto this streyght and Angelicall lyfe: Christe hymselfe lyke a good captayne encounteryng with him, hath taught his champions, by what meanes that maliciouse and crafty olde syre maye be ouercome, & howe lytle he can do against them that be sober and vigilant, and with all their harte do leane to the godly scriptures. And this also the Lorde Iesus in the meane tyme wente aboute, that this misterie mighte, by litle and litle appere vnto the worlde after suche sorte, that Sathan (whiche desyred for none other purpose to knowe certaynly whether he were the sonne of God, whome he heard that the father did honour with this tytle and name, but to lette the redempcion of mankynde) might bee holden in suche doubte, that he might not certeynlye knowe this to be Messias, before he sawe his owne tyranny vtterly subuerted & ouerthrowen. Christ also putteth vs in remembraunce of this, that no manne is mete to preache the gospell, but he that hath tryed hymselfe, and is fyrme and strong agaynst worldly desyres, agaynst excesse and her companions, that is, bodily luste, ambicion, auarice, and suche lyke diseases of the minde, wherewith oure enemye beateth and shaketh the myndes of the symple and weake as it were with most violent engyns of warre. Therefore whan Christ had fasted fortye dayes, folowyng Hely, and Moyses, whiche thing was in suche wyse aboue mannes power, that yet the Iewes beleued, that it was doen of men: at laste to shewe a manifeste token of mannes imbecillitie in himselfe,And whā he had fasted forty dayes he made no coū sayle, but shewed playne signes that he felte the tediousnes of hungre. For after the common nature of mannes bodye, the lacke of humour greued and payned the stomacke.
The temptour came.Whiche thyng whan the crafty temptoure perceyued▪ thynkyng hym to be nothyng but a man, (althoughe in dede a notable and a wonderfull man,) he casteth his hooke bayted with ye enticement of vayne glory, for therwith chiefly they be taken, whiche seme to endeuour to the hyest perfeccion. If thou bee the sonne of God (ꝙ he) what nedest thou to be greued and piened for hungre? Commaund rather these stones to be turned into bread for thy behoufe. Thou canste perfourme thy desyre with a becke.But he answered. Ye maie well know of olde that this is thesame lyer in wayte, or teptour whiche did entice that firste Adam into the snares of death, by the vayte or trayne of gluttony: But Christ the latter Adam beyng in spirite heauenly, so auoided with his wordes, this craftie and deceitfull waiter, that neither he refused the name of the sonne of God, nor yet hymselfe to be ouercome with hungre after the common sorte of men. And because he woulde not take vpon hym to aunswere of his owne authoritie: he layeth vnto hym a manifest scripture, saying: It is written in the Deuteronomi: Man shall not lyue onely of bread, but of euery worde, that cummeth out of the mouthe of God.
Than Satan beeyng eluded and shaken of with this doubtful answere, doeth euen of his partye also abuse the woordes of scripture to dooe hurte and myschiefe: And as he deceyued the fyrste parente of mankinde with the baite of ambicion, promysyng hym eguall honor and immortalitie wyth God: by a lyke guyle assaylyng the lorde, he toke hym vp into the holy citie, and whan he had sette hym vpon the hygh Pinnacle of the temple, he exhorted him if he were the very sonne of God, that he woulde fal doune hedlong, alleagyng that he could take no harme by so dooyng. For God hymself had thus promysed in the mistical psalme. He wil geue his aungels cōmaundement and charge ouer the, and they shal take the in theyr hādes, lest thou shouldest hurt thy foote at any stone. But the lord Iesus laiyng scripture against him again, geueth a secrete vnderstandyng, howe peruers [...]y he wrested the sence of the holy scripture. Contraryewyse (ꝙ he) it is wryten in the Deuteronomie: Thou shalt not tempt the lorde thy God. For scripture doeth exhorte vs to this poyncte, that whan aduersitye and daunger is at hande, we should haue a good hope trustyng vpō the helpe of god, and not put our selues rashely in daunger. The miracles of godlye men be not tryed by sekyng of perylles, but by auoydyng daungers whan they chaunce. For it is no godly poyncte for to caste a man headlong into the ryuer, that by deliuering of hym thou mayest seme to be a man of great feates, but it is a godly thing to plucke out him yt by chaunce is fallē in. Nor miracles be not to be donne for euery thing, nor emongest all men. Iesus would not once vouchsafe to speake before Herode▪ who was desirouse of suche thynges, muche lesse would he showe any signe or token of hys godly power, at the requeste of Satan. So often as charitie inspired with the holy gost, desyreth it, so often as the glory of God requireth it, the power of God is to be shewed abrode.
Nowe to thintente that Christe myght teache suche as be his not to geue themselues to a careles securitie, after they hadde the hygher hande once or twyse, but alwayes to kepe watche, and to be in a redinesse for all assaultes of Sathan, he suffred also the thirde tyme, thinportune assailing of the temptour who as he deceyued the fyrst Adam, with the bayte of curiositie and auaryce, promising hym the knowlege of good and euyll, so in likewyse he setteth vpon the latter Adam, and toke him from the pinacle of the temple, and ledde hym into a verye hygh hyll, where he might loke at libertye farre and wyde, and see all the kyngdomes of the worlde, and the woondrefull glorye and pompe of eche of them. Surely he knewe by experience of other menne, that there was nothing so wicked and sinful, but they woulde take it in hande to obtayne rule and dominion. But albeit God is ye authour & maker of al thynges in heauen and yearth, & the deuil hath no title nor interest in them, vnlesse he hath viciated & defiled any thing: yet as though he were lorde ouer all, he is not affrayed thus to speake vnto Chryste: I will geue the al these kyngdomes, if thou wylte [Page] fall downe and honour me. O blynde impietie. The vngracious spirite promyseth an other mans gooddes, and asketh honour due vnto god onely. But Iesus who hitherto tooke the reproche of hymselfe wel in worth,Thā sayeth Iesus vnto hym. cannot beare his fathers ignomynie. Hence Sathan (ꝙ he:) Thy counsel is farre from the doctryne of holy scripture. The scripture sayeth: Thou shalte adoure the lorde thy God and him onely shalt thou serue. After that the deiuil had tempted hym by these and lyke other wayes, finding hym alwayes to be valiaunte and an inuincible chāpion, agaynst all inuencions & ingins, he left hym at last, beyng disapoyncted of his purpose two wayes.Then the deuil leaueth hym. Fyrst in that he perceyued that Christ was inuincible. Secondly, where as he came to searche, whether he was the sonne of God or no, he departed more vncertayne then he came. Thys conflicte was made in the syght of God and hys Aungelles, the whiche the lorde Iesus woulde not haue vnknowen vnto his, to thyntent we myght knowe with what a cumberous enemy we should haue to doe, & with what wages and rewardes, he would styrre and prouoke ignoraunt & vnware myndes. And this did he not that we should dispayre, but that we should diligētly watch & take good hede. Christe ouercame hym to shewe vnto vs that he was vincible & taught vs how we also myght geat victorye of hym. Finally he ouercame for vs and not for hymselfe, purposyng by vs to ouercome thesame, if we deserue to haue hym presente with vs. And by vs he shall heare Christe saye: Hence Sathan, and he shall feare the seruauntes of him of whome he was ouercumme. Further-like as in worldly warre,And behold the angelles came, thinges haue theyr course and ordre, and labours bee eased with rest, & sorofull thynges with pleasaunt, and after fore conflictes triumphes be made: so in the warre of Christe sore stormes of tentacion be mitigated with myrthe and ioyfulnes. After the cumberouse frowardenes of the filthye spirite, by and by the Aungelles be ready to serue & wait vpon Christ the conquerour. Surelye this exaumple teacheth vs, howe in aduersitie we shoulde staye oure mynde with hope of better, trustyng vpon ye goodnesse of god, whiche so doethe ordre al thinges, that nowe & than he doeth exercise and proue the valiauntnes of his warriers, with trouble and aduersitie: and agayne wyth sum solace dothe prouoke them to reioysyng and thankes geuyng, whiche is the tryumphe of Christen men. And in affliccions thorowe the helpe of God, they be inuincible: and if any prosperitie come vnto them, thei ascribe it wholly to the goodnes and bountifulnes of god. And so it cummeth to passe that neyther they be discouraged in aduersitie, nor insolente or proude in prosperitie.
Therfore whan Christe began to be of auctoritie and estimacion, chiefly after that Iohn had in manier deliuered hym and commended hym to his disciples poynctyng with his fynger, and saiyng: Beholde the lambe of god, behold him that taketh awaye the synnes of the worlde: and after that he hadde ouercum the deuil and was fully inspired with the holy gost, nothing nowe remayned, but to take a tyme and place, to begynne and enter his preachyng.
[Page xxxiiii]Iohn had wrought no miracle, being content only to preache penaūce. Christ kepte silence so long as he preached, leste any discorde myght ryse emong theyr discyples,Whan Iesus hadde hearde▪ &c. beyng yet rude, carnal, & geuen to worldly affeccions. Surely it is ye parte of a good teacher, to conforme hymselfe to the capacitie of hys audience. But than and not afore entrethe he the office of teachynge, whan the rumoure was blowen abrode, that Iohn was caste into prison of Herode the Tetrarche, enioying the rewarde that they be wont to haue, which dare boldly speake before the Princes of this world, & wil rather speake holsum thinges than pleasaunt. For he tolde the Tetrarche of his vnlawfull mariage, because he maryed his brother Philippes wyfe. And sumtyme euill princes desyre to haue in housholde with them, men of greate and notable honestie, not that they woulde obeye the counsell of suche, but because they ma [...]e seme to the ignoraunte people, to dooe by theyr aduise and counsell, whatsoeuer they dooe after theyr owne lust & appetite. And in other thynges of lyght importaunce, he had oftentymes ben obedient to his monicions, but here, where he oughte moste to haue been obedient, at the foule request of a filthie daunling damsel, and at the desyre of her filthye mother, he had cast that very good man into pryson, and afterward with the cruell deathe of suche a greate man, he defyled the feaste of hys Natiuitie, and the iyes of hys nobles. Iesus therfore whan he hearde of this, not because he was in feare hymselfe, but to teache his not wyllingly to put themselues in daunger, yf they maye conuenientlye auoyde it, but whan it cummeth stoutely to neglecte it, leauyng Nazareth wente a syde into Galile of the Gentyles, (in the whiche Salomon gaue vnto Hira kyng of the Tyrians .xxv. cytyes,He went aparte into Galile.) and went into the citie of Capernaum, therfore taken to be borderyng vpon the sea, because it is nere the standyng water of Genezareth, in the coastes of zabulon and Neptalim, whiche were two trybes, and in the fyrste is Galile, in the seconde is that, that is called Galile of the Gentiles: whereby Christe than as by a figure, in manier thretned, that whan the Iewes dyd refuse and persecute the preachers of the gospell, than the gospel should be brought vnto the Gentyles. And leste that a man myght thynke that thys thyng was doen by chaunce, Esai beyng inspyred with the spirite of prophecie, prophecied long before that it should so be,That it myght bee fulfilled. &c. saiyng: in the land of zabulon and the land of Neptalim, whiche bordereth vpon the sea, in Galile of the Gentyles, the people whiche heretofore dwelled in darkenes, hath seen a great and a merueylouse light, and vnto them which heretofore were in a thicke darkenesse suche as is in hel, lyghte is sprong vp. Therfore, as cōcernyng the tyme, where Iohn left, there Christ beginneth. For at the clere lyght of the gospel, the shadowes of Moyses lawe do vanishe awaye. And thys is spoken directely concernyng the misticall figures of the lawe, and to expresse the trueth of the gospell. But as touchyng the place, at the fyrst affliccion and trouble of the holy preacher, the name of the Gentyles is goen vnto, and the lyghte whiche the Iewes blynded wyth filthye desyres, coulde not suffer, is as it were in a picture declared to passe ouer from them to the Gentyles, beeyng very Idolaters: but after suche sorte that the coastes of neyther is forsaken, so that of both sydes the trumpe of the voyce of the gospell maye be hearde. And yet furthermore that countrey was no vnprofitable auditorie, by reason of the commoditie of hauens, and certen notable cities standyng vpon the sea syde, which by the reason of the course of marchaundise, wer frequented and vsed also of farre cummers, out of other straunge countreyes.
Nowe let vs heare the begynnyng of his preachyng. As he succeded after Iohn, so he begynneth with his doctrine, whiche was wel knowen, and familiar, lest he shoulde haue driuen them awaye from him, which had Iohn nowe in so greate venecacyon. And he fedeth the weake with mylke, that afterwarde he might bryng foorth strong meate to them whan they wer of more strength. And truely this is [...]horder of teachers, which desire rather to profite the heares, than to set foorth, and magnifie themselues before other. The preachyng of Christe is not onely more milde and gentle than Iohn his preaching (for he maketh no mencion neither of axe, nor of fanne, nor of fyer that neuer shalbe quenched) but also more [...]o be commended, for many benefites bestowed vpon all men indyfferently. Iesus therfore folowyng Iohn, crieth and sayeth: Chaūge your myndes and repent your former lyfe. For nowe the kyngdome of heauen is at hand, the whiche as it shall be shut vnto no man, so it shall be open onely vnto them that be pure & cleane, and seke after heauenly thynges, and cut away al worldly desyres. What can be more playne and symple than this Philosophy? Lette euery man be displeased and grieued with his owne naughtynes, and heauenly thynges be redy for hym at hand, and that frely.
And nowe the tyme was come, that Iesus shoulde gather together a companie of disciples, whiche should be famyliar witnesses of all his doynges and saiynges, and by whome he myghte teache other afterwarde. But marke what manier of men he chose, not Philosophers, not Phariseis, not Priestes not ryche men. For he woulde not that the glorie of the gospel should be defiled' with any worldlye ayde and succour. But as he walked neere the water whiche (as we sayed before) was in the border of bothe Galilees, he espied twoo brothers germaine, the name of the one was Symon, and he was called also Peter, the other was named Andrewe, whose fathers name was Iohn. These before that tyme heard Iohn, through whose prouocacion they began to folowe Iesus. But they lefte them both, and turned agayn to theyr facultie and crafte, whereby they were wont to get theyr lyuyng. And nowe they were bustlye occupied castyng theyr nettes into the sea. It was a sygne of good lucke. Fyrste youth more ready to receyue the newe doctryne: further the agreablenes of brethren one readye to helpe another: Agayn a craft and facultie in whiche was no hurt: wherby they got a poore liuyng out of the common mere or poole: Fynally the fishyng put them in remembraunce of the newe fisshyng, whiche serued not to take fishes with nettes to feade the belly, but wyth the nette of the gospell to catche men drouned wyth worldly cares, vnto desyre of the heauenly lyfe. Therfore as they were occupied about necessaries for theyr bodye, Christ speaketh vnto them, saiyng: Folowe me, & ye shall learne a science of me, better than euer ye learned of your father. And yet ye shall not leaue your science, but ye shall chaunge it to a better fashyon. For I will make you hereafter fysshers of men, that ye whiche wayte for fishes to destroye them, maye catche and take men into euerlasting saluacion. They knewe the voyce of hym, whome before they did beleue, and whose gentilnes they hadde proued before wyth familiar [Page xxxv] communicacion. But through the strength and efficacie of his voyce, he brought to passe, that foorthwith at the word of the caller, thei forgat not onely theyr fishe, but also theyr nettes as they were they lefte them there, and not byddyng theyr acquayntaunce once fare well they folowed Iesus euen as he walked. They sawe no greate thyng yet in Iesus, notwithstandyng they stayed not nor lingered nothyng, nor were not careful howe they should gette theyr liuing hereafter, but ioyned themselues to hym, callyng them with hys onelye woorde, and folowed him, and would not awaie to dye therfore.
Iesus going a litell further espyed other two brothers, Iames and Iohn the sonnes of zebedeus: he was the better please [...] for that the brethren and the father agreed so well together. They wer al in one bot [...], endeuoryng one thing euen the fame that Peter and Andrewe were aboute. But these went not spedely forwarde with theyr businesse, because theyr nettes were broken with longe wearyng, whiche was a token of pouertye: Iesus therfore passing by as they were earnestly occupyed in mendyng of theyr nettes, spake vnto them, and bad them folowe hym. The young men of a playne confidence and truste, without any tariyng, furthwith leauyng theyr nettes, and forgetting theyr father also, bend themselues to folowe Iesus: so the preaching of Iohn hadde framed and fashioned them, so deserued the towardenesse and redinesse of theyr hartes, so had the inspiracion of Christe drawen them, who wholly breathed and sauoured of the heauenly spirite, wherwith he was replenished.
Ye see the entrynges of our Philosophye, whereby it was thoughte good vnto god to saue all mankynde. Ye se the pompe and ruffling of the euangelycall schole. Poore Iesus beyng accumpanyed with these few fishers, vnlerned, of the common sorte, and poore men, walked ouer all Galile, not nowe in corners nor in deserte, but in theyr Synagoges, where was moste resorte: preachyng and shewyng that the kyngdome of heauen whiche had heretofore been promysed was nowe at hande: not puttyng them in feare of helle fyer lyke as Iohn dyd, but inuiting and allurynge all men with free benefites. For wheresoeuer he wente he healed all mennes diseases indifferently, and freely, refusing no man, were he neuer so vile, and of the meanest sorte, and with lyke easynesse he chased a waye all diseases, were they neuer so incurable: to thintent bothe to set furth and declare by miracles, his power to be greater than mannes, and also through free benefites, to purchase and winne the loue of all menne. For hym we gladly truste and beleue, whome we loue.
Yea euen the wylde beastes also bee wunne with benefits. Surelye there is no benefite more godly, than freelye to restore health. By these meanes it came to passe, that the fame of hym spredde abrode throughout all Syria, and manye brought from a farre theyr diseased folke incumbred with diuerse dyseases [Page] and griefes, and besydes these suche as were possessed with diuels, and Lunatikes, and diseased with the palsey, whome Phisicyons commonly eyther take not vpon them to cure, or els be wonte to cure in vayne, because the dysease passeth theyr arte and cunnyng. But Iesus healed all easily, not with mannes medicynes,And those that had the palsey▪ &c. but wyth heauenly vertue, wherwyth he was hable also to rayse the dead. It was a small matter to hym to take awaye the diseases of the bodyes, whiche toke awaye the diseases of the myndes. It was a smalle matter for hym to prolong the lyfe of the bodye, whiche came to geue euerlastyng lyfe vnto all men. There came therfore from thys parte and that parte, a wonderfull numbre of people, not onely from Galile of the Gentiles where he was,And there folowed hym▪ &c. but also out of the other Galile, whiche was beyonde the water, and oute of the countrey that was called Decapolis, because of the tenne cities whiche were in it, also out of Hierusalem and the residew of Iewry, and out of the places whyche were beyonde Iordane. All men as they haue nede runne to a benefit. Many be moued wyth nouelties. Sum came for malice with a mynde to wayte displeasure. Iesus (for his parte) draweth all vnto hym, but fewe bee mete for the heau [...]nly Philosophye, for the teachyng and deliuery of the which, he chiefly came into the worlde. The people is moued wyth care of the bodye, and is desyrouse and deliteth muche in newe syghtes and gasinges. But he deliteth not greatlye in suche sightes, that seketh after thinges of perfeccion, and thynges farre a sondre, from the affeccions of the common sorte.
¶The .v. Chapter.
THerefore, Iesus seeyng the people flockyng aboute hym more and more, and that of all sortes, he conueyeth himself from the lowe place whither euery man myghte haue accesse, and goeth vp vnto the hyll, and beganne nowe to preache and teache the heauēly Philosophy, declaryng by the highnes of the place, that he woulde shewe furthe and teache no common nor meane thyng, but all hygh and heauenly thynges, folowyng also the exaumple of Moyses, who publyshing the lawe vnto the people (as we reade) wente vp to the hill. His disciples whome he had chosen specially vnto hym, folowed hym goynge vp, in suche wyse yet that the common people were not lette to folowe hym, if any had so muche desyre and strength. Therfore Iesus whan he came to the top of the hyll, sate downe, not as beeyng weary, but purposyng to teache serious and weyghtye thynges, whiche required a diligent hearer. Whan his disciples perceyued that, they compassed him nere aboute that none of his holye doctryne shoulde escape them. Iesus therfore entryng and begynnyng hys godlye and holsome Philosophye, not oute of a tower or tabernacle with a golden seate (suche an one as Iarcas the greate Philosopher of India had beyng garnysshed with precious stones,) not out of the proude pulpet of the Philosophers, not out of the arrogant chayre of the Phariseis, but oute of a seate of grasse he casteth his iyes, not vpon the commen people, but vpon his disciples: and openyng [Page xxxvi] hys holye mouthe, he began to shewe furthe the lessons of the gospell, whiche hytherto had not been heard, and whiche bee farre from the opinion of all men, that appeared to the very wyse vnto the worlde. All men promyse blessednes, whyche take vpon them to be teachers of wysdome. All menne of what estate or condicion soeuer they bee, desyre blessednes. But muche controuersye hath been emong Philosop [...]rs, and muche errour in the lyfe of men▪ in what thynges the felicitie of man doth consiste: And forasmuche as this is the marke and foundacion of all wisdome, Iesus fyrste doth open and set furthe straunge sentences, but yet very true. And therefore throughe myracles he obtayned credite to bee geuen to hys saiyng, thoughe it semed sumwhat incredible, soe that they that founde his power to bee effectual in healyng of diseases of the bodye, myght truste also his doctryne to bee true, whereby he healed the diseases of the mynde. Yet fewe disciples there were, that did both heare and enbrace this blessednes: Let all men heare, for he spake to all, and all shall bee made blessed and happy.Blessed [...] the poore [...] spirite Of false opinions spryng all synnes in liuyng. Therfore aboue al thinges, we muste endeuour to plucke them awaye. And for because that fiercenesse and arrogancie is the moste daungerouse disease of the mynde, whiche suffereth not manne to receiue the true doctryne (yea it is the verye fountayne from whence in manier spryng all deadly offences) Iesus fyrste of all healeth this, saiyng: Blessed bee the poore in spirite, for theyrs is the kyngdome of heauen: whose eares coulde haue abiden so incredyble a saiyng, but after so manye testimonies of Iohn, of the father, and of the doue, and finally vnlesse hys authoritye had been set furth, and credite obteyned through euident signes and myracles? Manye be made vile, abiect, and humble, and be broughte in discourage of themselues, by the reason of pouertye, of basenes of byrthe, of lowenesse of estate, or of aduersitye. Truely these bee nere to the blessednes of the ghospell, yf they folowe with theyr harte, as they be called by their state. But thys humilitie of spirite, resteth in the inwarde affeccion, not in outwarde thynges. But howe shal he haue a kyngdome, whiche taketh nothyng vpon hym, whiche geueth place to all, which is offended with hymselfe, which thrusteth out no man, whiche hurteth no man? For he semeth more nye the seruitude of an asse, than a kyngdome. This kinde of men is trode vnder the feete euerye where, is hurte and harmed withoute redresse, liueth lyke an abiecte withoute regarde, poore and comfortles. But it is true, that trueth sayeth. To these only appertaynethe the kyngdome, but it is the kyngdome of heauen. Thinkest thou that these fierce and violente men doe reigne? They bee verye slaues, they bee vnder manye tyrannes, they bee vexed with auarice, angre, hatred, desyre of vengeaūce, with [...]eare, with hope. They vnnethes lyue, muche lesse they reygne. But he that is free from all these vexacions and troubles, and betaketh hymselfe to innocencie and cleane lyfe, puttyng hys truste in God, lookyng for the rewarde of the worlde to cumme, and is verye quiete and regardeth not the thynges of thys worlde, but seketh after heauenlye thynges: hath not he a goodlye kyngdome, farre passyng the kyngdomes of worldlye kynges? Neyther filthye luste, nor auaryce, nor hatred, nor anger, nor other worldlye infeccions of the mynde, reigne ouer hym: And armed with fayth so often as the case requireth he geueth commaundement to diseases, and thei flee away the geueth commaundement vnto the waters, and they be styl: he geueth commaundemente to deuils, [Page] and they departe. So myghty is the kyngdome of the mynde, whiche dystrustyng hymselfe, putteth hys truste in God, and distrustyng the succoure of man, doethe depende wholye of heauen. It is not the dyademe, it is not the oyntmente, it is not the garde, that maketh a kyngdome: But the other afore mencioned be the thynges that make a kyng in dede, and bryng hym finally to the heauenly and euerlastyng kyngdome, where there shall be no disobedience nor rebellion. A worldly kyngdome is gotten by violence, and defended by fiercenesse. This kyngdome is gotten by modesty and sobernesse, and defended and established, by humilitie and mekenes. The worlde iudgeth none meete to gouerne a kyngdome, but suche as bee of notable spirite, and of a st [...]ute courage. But God auaunceth vnto hys kyngdome those chiefly, whiche do moste humble themselues.
Iesus goeth on and ioyneth vnto this an other sentence as harde to be beleued and taken. Blessed be the meke, for they shall inherite the yearth. And who bee the meke? they that vse no man violently nor extremely, and whan they haue any harme, they be redy to forgeue the iniuryes done vnto them: they also that had rather lese theyr thyng, than to contende or striue for it, and that regard [...] more concorde and quietnes of mynde, than large possessions, and suche as rather desyre quiet pouerty, than troublesome ryches. But this kynde of men is oftentymes set beside and put from theyr goodes and landes, and he goeth not aboute gredely to get other mennes, but is rather driuen out from the possessions of hys auncetry. But this is a newe fashyon of enlargyng of possessions, for mekenesse obteyneth more of them that geue wyllyngly and of theyr owne accord, than violence and rauenye can purchase or obtaine by right or wrong. The stout and fierce lord doth not possesse the thing that he hath. But the meke and quiete man wil rather geue place and leaue hys goodes, than contende or striue for them, therfore is his possession in all places whereas he fyndethe louers of the euangelicall mekenesse. Stoutnes and stifnes is hated of all men, softenes and mekenes is fauoured of the heathen. Finally, yf the meke lese hys possession, it is no losse vnto hym, but greate gayne and lucre. He hath loste hys lande, but he reserueth quietnes of mynde. He hath wel solde hys lande, whiche hath auoyded trouble and busines, and hath kept styll quietnesse of mynde. Finally, if the meke man be put from all that he hath, the more sure and certayne is he to possesse the lande of heauen, out of the whych he can not be thrust. The worlde lamenteth and counteth them vnhappie which be banyshed and driuen out of theyr countreye, but Christe pronounceth them blessed, whiche be banisshed for the gospell sake. For they be made denisens in heauen. They bee driuen out of the libertie of one cytie, and caste out of theyr house, and chased oute of one countrey, but the gospell man hath the whole worlde for his countrey. And the godly men be sure of heauen for theyr house and theyr countreye.
Lacke of chyldren or parentes, and suche other as we entierly loue, commonly is counted a miserable thing, insomuche that sum lacking theyr desyres, and depriued of theyr affeccions, as of wife, parentes, brothers, or chyldren, do sumtyme kyll themselues for sorow. And for that cause frendes vse to repayre vnto them in suche cases, to comforte them, and to mitigate the bitternesse of theyr sorow. But blessed be they that mourne for the loue of the gospel, which be plucked awaye from theyr wyfe, chyldren, and other that they loue, and see them [Page xxxvii] that they loue moste derely, to be punished and slayne for the reghteousnes of the gospell whyche also despyse the pleasures of thys worlde, and leade theyr lyfe in wepyng, watching, and fastyng. With these, the heauenly spirite wyll be present, he wyll be theyr secrete comforter. He wyll recompence theyr temporall waylyng with inestimable hartes ioye, and afterwarde they shal bee translated vnto euerlastyng blisse. Mannes comforte entending to heale the griefe, doeth oftentymes make it worse. But the spirite whiche is the true comforter doeth so inwardly refreshe the mynde beyng cleare in conscience and ascertayned of the rewardes of the lyfe to cum, that in moste grieuous affliccions of theyr bodyes, they thynke not themselues infortunate, but rather do most ioyfully reioyce.
Famyn and hungar by the opinion of al men, is a grieuouse thing, and pouertie is a thyng with all endeuour to be auoyded, and euery man calleth them fortunate and blessed, whiche do notably encrease and establishe theyr householde and substaunce, and haue abundantly to vse and occupye, but it is not the ryches whorded and heaped vp that satisfieth the mynde: and the felicitye of man is not to be measured by the fulnce of the belly. What be they than in thys kynde of men whom Christe calleth blessed? Blessed (sayeth he) bee they whiche hungar and thyrst for ryghteousnes. The thynges wherewith the body is nouryshed and fostred vp, oughte to bee desyred but lyghtly; and yet the common sorte are sore turmoiled with care for them. And sumtime the saturitie doeth more vexe them that bee full, than the hunger dyd trouble them before: and by and by after theyr saturitie, thurste and hunger retourne agayne, and must oftentymes be repayred. And these thynges be present euerye where to the godly, whiche be contente wyth a litle, and desyre nothyng but necessaries, and are without al carefulnes, for he doeth geue and mynistre vnto them, which fedeth the sparowes, and doeth clothe the lillies. Happy be they whiche doe take thys hunger and thurst from bodilye and casuall thynges, and applie them to the desyre of the euangelicall iustice, where there is euermore that is to be hungred for, euermore that is to be thyrsted for, and blessed sacietie and fulnes. And this is one parte of blessednes, to hunger for that breade of the mynde, wherof whoso eateth he shal liue euerlastingly, and to thurst for that liuely water wherof who so drynketh, in hym there shall spring a well of water, runnyng into euerlastyng lyfe.
The common sorte supposeth them to be blessed, whiche be holpen wyth other mennes aide, and they reioyce and be glad rather for their sakes that bee holpen, than for their cause that helpe them. But I saye: Blessed be the merciful, who for brotherly charitie counte an other mannes miserye to bee theyr owne, and bee sory for theyr neyghboures hurte, and doe bewayle theyr miseries: and of theyr owne do feede the nedy, and clothe the naked, and monyshe them that do amysse, and teache the ignoraunt, and pardon the offender: Fynallye what soeuer gifte or good thyng they haue, they bestowe it in helpyng and refreshyng others. And they leese nothyng by it, but they gayne. For the mercifull and beneficiall man▪ towarde his neyghboure, shall fynde God much more mercifull and beneficial toward hym. Thou hast pardoned thy neyghbour of sum lyght offence, God wil forgeue thee all thy synnes. Thou haste passed ouer for thy [Page] neyghboures sake a temporall vengeaunce, God wyll pardon thee of euerlastyng punishement. Thou haste socoured wyth thy substaunce thy brothers pouertye, God wyll restore vnto the hys heauenlye ryches. They that be mercifull waxe poore as concernyng worldlye thynges, for by geuyng theyr rychesse are consumed, but towardes God they wexe ryche: for theyr worldly store beeyng consumed, theyr harte is heaped vp wyth the fruites of godlines.
The common sorte of men calleth them vnhappye that bee blynde, and because they haue loste theyr moste pleasaunte sense, they saye they bee no longer aliue, but that they abyde in darknes lyke deade men. So pleasaunte a thyng it semeth to the iyes to loke vpon the lyght, and to beholde this goodlye spectacle and syght of the worlde. That if it bee a thyng so muche to bee wisshed for to beholde the sunne with the bodilye [...]yes▪ how muche more pleasaunt and blessed a thyng is it with the iyes of the mynde to beholde God, the maker of the sunne, and of all thynges? Ye see howe they leape for ioye, whiche haue beene blynd [...], and nowe do see the sunne agayne. Yea they reioyce as muche as if they had [...]en deliuered from hell. Howe muche more blessed be they, who beyng destrusted from blindnes of the mynde, haue the gift inwardly to see god, the fountayne of all ioyē, whom to beholde, is high felicitie and blessednes. As the sunne is to cleare iyes so is God to pure and cleane myndes? As matter of skumme or a webbe is to the iyes, so are sinnes to the mindes. Therfore blessed be thei whose harte is pure and cleane from all filthines. For they shal haue thys gyfte, which is more to be desyred than al the pleasures of the worlde. They shall see God.
The common sorte of men iudgeth them to be blessed whiche hauyng theyr thynges in good frame and staye, liue in reste and quie [...]nes, and haue no manne to trouble them. But after my iudgemente they bee blessed, whiche after they haue, repressed in theyr hartes the rebellion and rage of all theyr fowle lustes, d [...] studye and endeuour to make vnitie and concorde emong suche as bee at strife and variaunce, not only not reuenging themselues yf they haue bene hurt of any bodye, but wyllynglye on theyr owne accorde, prouokyng them to peace, of whome they haue suffered harme. And if any manne thynke it harde to bee doen, let hym harken to the rewarde. For they shall be called the sonnes of God. What is more honorable than this title and prayse? Yea what is more blessed? For it is no vayne title. He that is the sonne, must nedes be heyre also. But the vnlykenes of manners declareth and argueth a bastarde. The folowyng of the fathers steppes, declareth a true and a naturall chylde. God forgeuyng freely all offences, doeth stirre and prouoke all men whiche hath offended hym, to peace and amitie. He offereth hymself of his owne accorde verye mercifull to all them that do repent. He wyll not knoweledge them for hys children, whiche do not shewe themselfe to theyr brethren, as he hath shewed hymselfe towardes all. Carnall fathers disherit theyr sonnes, whiche do not agree with theyr other brethren. So the heauenly father wil abdicate and put away the haters of peace and causers of discorde, from thinheritaunce of heauen.
[Page xxxviii]And because there be many frowarde & euill men in euery place, peace cannot be stayed & continue wyth al men, but thorow sufferaunce of displeasures: It is the part of g [...]dly men vtterly to endeuour themselues, that thei be at debate with no man, whether thei be good or euill, they muste moue and allure all men with curtesy, gentilnes and pleasures, as much as maie be, to loue and concord. But the frowardnes of sum is such that they wil bee stirred to anger, yea with benefites also, and wyll vexe them that do for them, and vse cruelnes agaynst wel doers, and count them for theyr enemyes that studye to preserue them. If in this case peace cannot be conserued on bothe sydes, yet blessed be th [...] [...]r the loue they beare to peace: whom the wicked do persecute for none other cause, but for the ryghteousnes of the gospell, which hurteth none but profiteth all. For the selfe same thing prouoketh theyr hatred, for the whiche they oughte to loue, and they do iniury for none other thyng, but for the whiche they ought to render thankes. Sum wil saye: who can loue such that for gentylnes requireth hatred and ill doynges? It is a greate matter I graunte, but greate is the rewarde. And what rewarde? not a crowne of oke or laurell, not a bullocke or a goate, or any suche lyke rewarde, whiche worldly men vse to geue to suche as get the ouerhand in worldly mastryes, but the kyngdome of heauen. Ye that be my dysciples muste make you ready to this wrastling, if ye esteme the rewardes of the gospell. Ye muste not feare the cruelnes of men. No man can hurte you, yf ye sticke stifly to ryghteousnes. The persecucion of euil men shall not take away your innocencye, but shal increase your blessednes. In the midde stormes of aduersytye ye shall be blessed, yea whan they curse you moste bitterlye, whan they shall assaulte you with all kyndes of hurtes, whan they shall rebuke you, and laye at offences agaynste you, and that falsely, not for your faulte, but for the hatred and displeasure of me, for the summe of the crymes whiche they shall laye agaynst you shal be, that ye are christen men. Do not lament and bewaile your selues, as men thrust out, afflicted and beaten, misreported and infamed, but rather for these thynges be glad and reioyce, because the more fierfe they be in persecutyng, so muche the more your rewarde is increased and heaped vp for you in heauen of the heauenly father. God will tourne theyr naughtynes to your good. He wyll tourne the hurtes that they do, to your aduauntage and luc [...]e. He will tourne the ignominie, rebuke, and reproche that they put you to, into euerlastyng and true glory. He wyll tourne the crymes and reprofe whiche they falslye laye to youre charges, into the titles and commendacions of true godlynes. He wil tourne theyr malediccions and curses, into prayse and reioysyng on your parties, not onely before God (and yet to please him it is sufficiētly enough, yea though ye displease the whole world) but also before men. For, to be rebuked of wicked men for godlynes, is a prayse: to be tormented of the haters of God, is to be crowned. Glory is not to be sought for of men, but glory of her owne accorde customably doeth folowe true vertue. Wil ye haue a redy and playne example? It this daie what is more holy and honourable than the memorye of the Prophetes? And yet whan they were aliue, did the wicked sorte persecute them with all kyndes of affliccions, as they shall dooe you.
They persecuted the Prophetes for the hatred of my father: ye shall be persecuted for the hatred that menne beare towarde me. These bee vehemente thynges I graunte, and passyng mannes weakenes. But it muste nedes bee an excellent and a notable thyng, whiche by his myghte shoulde moue and drawe the whole worlde, beeyng ouerwhelmed with weryshe opinions, and vayne [Page] desyres. For whiche of all these worldly men doeth not abhorre the tormenting of the bodye? who is not afrayed at the daunger of lyfe? Who is not styrred with desyre of auengyng, whan he is prouoked with sore checkes and rebukes? who can quietelye suffer his name to bee spotted and hindred withoute any deserte? But to the intente ye maye be blessed, I require more of you, that is, to thynke youre selues blessed for suche euill affliccions: and rather to haue pytye of youre blynde persecutours, than to bee agreued with them: to saye well by them that saye euyll▪ by you: to offer them euerlastyng healthe, whiche goe about [...]ou [...] destruccion. This high and excellente vertue ye cannot perfourme, vnlesse ye cum vnto it by the degrees whiche I shewed you before. If ye caste away vtterlye the swelling and pride of the mynde, if ye put from you the desire of reuengyng, yf ye dispise all the pleasures of this world, & embrace the sharpe way, yf ye extinguishe the desyre of worldly thynges, and thyrste for nothyng greatly, but for ryghteousnes and godlynes, yf ye be full mynded to succoure and helpe the greefes of al men, and desyre to furder the commodities of al mē, if ye haue a minde sincere and cleane from all vices and filthye desyres, not regardyng any thyng, nor delityng in any thing but in God alone: finally, yf ye study and deuise with quiet hartes to nouryshe and to make cōcord and peace then shall ye perfourme these thynges, the whiche other menne cannot yet attayne vnto nor once dreame vpon. But yet they that be curable and not vtterly of a desperate mynde, musyng muche at youre sufferaunce and godlynesse, they shall well vnderstande that it is no counterfeyt thing, they shall well perceyue that it is not a thyng of mannes power, and beyng moued thorowe your exaumple, shall be turned to better thrifte.
For I haue chose you fewe, not to the entent I woulde allure and bryng to the knowledge of the euangelicall wysedome, one or twoo cytyes, but the wholle worlde. It muste nedes bee a liuelye and a pithye thyng that can be sufficient to saw [...]e and sauour the lyfe of all mankynde,Ye be the salte of the yearth. beeing so weryshe and vnsauerye thorowe the desyres and fond opinions of vayne thynges. For I haue chosen you, not to the intent ye shoulde bee of the meane and tollerable sorte, but that ye shoulde be the salte of the yearth: it nedeth not to haue muche salte, but such as is good and strong, that whatsoeuer it doethe touche it maye season, and of weryshe make sauoury. The yerth is greate and yet the saltnes that it hath, it hath of a litle salte mixte with it. And ye see that a greate deale of meate vnsauoury and werishe, with a litell salte sprynkeled vpon it, is made sauourye. It must nedes be that in great noumbres of men, many be founde but meane, and vneath tollerable.But if the salte be vnsau [...]ry. &c, But in Apostles, in bishoppes, in doctoures, & teachers, that quicke and perfect liuelines of the euangelicall charitie, muste nedes perseuer and abyde. Otherwyse if your maners be made vnsauoury with the loue of prayse, with desire of ryches, with the luste of pleasures, with the gredin [...] of reuengyng, with the feare of infamye, harmes, or death, what remayneth than, wherby the vnsauoury lyfe of the multitude maye bee seasoned? so it shall cum to passe, that ye shall not onelye bee vnmete to season others, but also ye youreselues not perfourming the thing that ye teache, shal cum into extreme contempt of al men. For what is lesse to bee regarded than vnsauoury salte, whiche serueth not for so muche as to doung the lande, for somuche as yf it be cast on the grounde it causeth barraines.
[Page xxxix]By that meanes men shall haue you in veneracion, yea they also whiche enuyously and hatefully backed agaynste you, yf they once perceyue that your doctryne doeth sauour of the liuelynes of the gospell, yf they see all your lyfe to bee agreable to your doctryne. Whan ye haue once taken vpon you this professiō, eyther ye muste be verye profitable vnto all menne, or veraye vnprofytable, eyther ye muste haue greate prayse emong men, or greate disprayse. Dispraise and rebuke ought to bee shunned more than deathe, for it doeth redounde to the infamye and slaunder of the gospell. Wherfore se that ye be on euerye syde sincere pure, and verye perfect, to thende that the impuritie of the multit [...]d [...]ye be corrected thorowe your puritie.
Let your life and your doctryne be suche, that it maye be a guyde and a rule of good life to all men that doeth behold and loke vpon it.Ye be the lyght of the worlde. There is but one sunne of this worlde, but thesame is so myghtye and plentifull of lyghte that from a farre, it shyneth vpon all them that dwell vpon the yearth. So I haue set you in an high place, that whatsoeuer ye speake, whatsoeuer ye doe, muste nedes bee spred abrode thorowout the whole worlde. If the cloudes couer the [...]unne, howe shall men haue lyght? If your doctryne be darkened with errours, yf the lyght of your lyfe be dimmed with worldly desires, what thyng shal driue awaye the darkenes of the multitude? Wherfore ye muste beware, that there be no darkenesse nor folishnes in you. Ye cannot be hyd though ye endeuour neuer so muche.A citye that is set on a hyll can not be hyd. Consider wel that ye haue a parte to playe in the stage of the whole worlde, to thintente that carefulnes should sharpen you to bee circumspect and diligent. A small offence in you, is as muche as a great crime. Ye be as a citye set vpon an high hyll, which may be seene of the waye goets farre and wyde. It can not be hid thoughe it woulde, for the hyll with his highe to [...]ne that beareth it, wylleth it, [...]illeth it, maketh it seene of al men that it may shewe the waye to them that erte and be out of the waye. Thys is the nature of the euangelicall doctryne, it suffereth not the professoures of it, to be hyd and vnknowen, althoughe they fleing the fame of men seke dennes to hide them in. And why shoulde ye be hid, which is ordeyned for this purpose, to do good to al men indifferently? Salt is geuen to season wt, the sunne is geuen to the world to geue lyght, the citie is buylt in the toppe of the hyll, to be sene of all men. In the nyght men lyght a candele in the house, to geue lyght to al them that be in the house: And therfore they hide it not vnder a bushel, but set it vpon a candelsticke that the lyght therof maye the better cum to all, and the vse of one lyght maye extende and reache to manye: So ye ought not to seke, howe to purchase a fame and opinion amonge men: but onely bee ye rarefull that ye darken not the lyght, whiche I haue lyghtned in you, and that ye perseuer and continue vpon the candlesticke, where I haue set you. The salt cannot but season. The lyghte cannot but shyne.
Therfore let your lyght shyne,Let your lyghte so shine before men. yea rather my lyghte and the light of my father, vnto all men, that they considering your lyfe to be vtterly pure & blameles, and very heauenlye, maye glorifye youre heauenlye father, to whome is due al honour and glorye. For all youre good workes and miracles be they neuer so [Page] woonderfull, ye shall chalenge nothing vnto your selfe, but ye shall referre all glory and prayse vnto hym, from whome cummeth whatsoeuer men doe worthy praise. It shal be your part, to haue none other care, but manfully and faithfully to perfourme the office committed vnto you. He shall geue the rewarde in tyme conuenient, and that a great rewarde, to whose glorye ye doe seruice.
Whan ye heare the newe preceptes, which neither Moyses dyd deliuer nor the Prophetes taughte, suppose not that I bryng lyke matter as the pharisees were wonte with theyr addicions and mannes constytucions makynge the lawe heauy and sore, and the very pyth and chiefe of the lawe vtterly neglecting and abolishyng. I came not to diminishe and abate the lawe or abolishe it with newe preceptes: But I came rather to fulfyl and make perfect the lawe. For it doeth commaunde nothyng that any man can complayne that I haue not obserued and kepte. And yf the shadowes geue place whan the lyghte cummeth foorth, yf I perfourme in dedes, that whiche the Prophetes saide before shoulde cum to passe, the lawe is nothing hindered, but rather made perfecte. The lawe had his time, it hadde his honour, it dyd shadowe wyth certayne figures, that whiche nowe is represented and open to the worlde: the lawe dydde in manner hedge aboute the desires of men, with ceremonies and carnall preceptes, as it were with certayne barres, that they shoulde not fall without anye staye into euery sinne, to thintente they might be the more apte to take the doctryne of the gospell: but nowe that that is perfect, is shewed furth. The carnall and grosse lawe was profitable to this entent, that men myght acknowledge theyr synnes, but nowe grace whiche washeth awaye synne, is geuen vnto vs without ceremonyes. Therfore the lawe is no more offended, than if the kyng hymselfe beyng alyue, shoulde cum in place where is image was paynted, and allure all men rather to loke vpon hym than vpon his image: or elles yf a a weake chylde in processe of time shoulde growe to be a manne, or yf the rype fruite should succede after buddes and leaues, or yf the sunne springyng vp shoulde darken the moone and the starres. What the lawe promysed is nowe perfourmed, what it did shewe before, is nowe done. What it dyd shadowe is nowe made open to al mennes iyes, what it endeuoured to perfourme and coulde not, is nowe broughte to passe at full. This lyght is promysed vnto al men, but yet so that the Iewes haue no cause to complayne of vs. The grace of the gospel is fyrste offered to them, neither shal thei haue the lesse therfore, if that they haue be common to many wyth them. This is certayn, that we breake not the lawe wherein the Phariseis do glorye, in so muche that not the leaste iote, no not one pricke of the whole lawe shal perishe, for there is nothyng writen in it, but it shalbe fulfilled. It were a folishe thing to loke for that hereafter whiche is nowe present, it were a mad thyng so to delyght in shadowes, that ye should dispise the true thinges, so to sticke to imperfect thinges, that ye should dispise perfecte thynges, so to embrace carnal thynges, that ye should looth spirituall thynges, so to bee geuen to worldlye thynges, that ye shoulde neglecte heauenly thynges.
Among the Iewes he is not regarded ne counted a good keper of the law that doeth omitte or lette passe any of those thinges whyche the Phariseis haue added of theyr owne prescribing, as washynges of handes, of pottes & vessels, and yet these addicions and patches profit so litle towardes the perfeccion of the lawe, that thei oftetymes withdraw men from the obseruacion of thesame. But in ye kyngdome of heauen whiche is muche more perfect, he that breaketh but one of these small preceptes whiche I nowe adde vnto the prescripte lawe of Moyses, althoughe he teache the thyng to be [...]bserued whiche he hymselfe thorough weakenes and frayltye doeth not perfourme, he shall be counted the leaste and moste d [...]spised, in so much that vnlesse he profit and goe forwarde vnto better thynges, he shall be vtterly excluded from the felowshyppe of the gospell. But whosoeuer teacheth these smalle thinges not to be despised, whiche dryue men farre from those thynges whiche the lawe doeth forbyd, and doethe perfourme that whiche he teacheth, he is to be hadde in veneracion, and shal be counted greate in the kyngdome of heauen. And yet they that be the chiefe and the highest in the Sinagoge despising suche thynges, thinke it enough yf they dooe committe none of those thynges whiche be punishable by the lawe, and yet in the meane season they fauour, and flatter, and perdone themselues in the naughtye desyres of the mynde. Truely this is the iustice of them whiche by the feare of pain be refrained from il doing. But thei that be moued to thinges of more perfeccion by chariti [...], and by that heauenly spirite, they wyllynglye withdrawe themselues from the approchyng to ill doynges, and they doe not onely forbeare to hurte any man, but they will no hurt to no man. And that ye maye perceyue what difference there is betwene a Iewe and a true Christian man, betwene Moyses disciple and myne, this I do ascertayne you, yf ye dooe perfourme whatsoeuer the lawe doethe prescrybe, whatsoeuer the Phariseis yt be nowe doe perfourme, whiche nowe be accoumpted and thynke them selues very ryghteous, and yf ye adde nothyng of more perfeccion, ye shall be so farre of from being great in this profession, that an entry shal not once be geuen you into the kyngdome of heauen. For this profession doeth so farre excel, that thei that be the chiefe there, haue not so muche as the least place here.
And yet that it maye be more euident how muche we adde vnto the Pharisaycall iustice, and that our commaundementes be not repugnaunt againste the preceptes of the lawe, but rather aide them: we shall make the matter manyfest by certayne exaumples. Ye haue heard that a commaundemente was geuen in times paste vnto the elders: Thou shalte not kyll. And if a man doe kyll, once conuicted and iudged, he shal be punished.
Therfore hitherto he thinketh himselfe to haue fulfilled the lawe, whiche hathe [Page] slayne no man, and so hath escaped the threatenynges of the lawe, thys manne as a iuste and an innocent manne shal be receiued into the Sinagogue. Nowe harken howe muche I adde hereunto.Who so is angry with hys brother &c. Truely this I ascertayne you, whosoeuer is angrye wyth hys brother shall be in daunger of iudgemente. For the dignitie of the profession doeth encrese the faulte, in so muche that what homycide is in the olde lawe, the same in the newe lawe is the vehement mocion of the mynde to be reuenged. For the firste degre to homycide is to be angrye. For suche an one hath not yet actually committed homicide, but now he beginneth [...] go towardes homicide.
Therefore he that willeth yll to hys brother, euen nowe hath committed a greuous offence before God his iudge. And if he dooe not furthwith represse his fearce mynde, but beyng ouercome with anger, dooe burste out with summe woorde whiche toucheth not his brother in dede, wyth any euydent, and plaine reproche, but maketh hym sad with a manyfeste token of contempte, as yf he shoulde saye Racha, or some otherlyke thyng, whiche declareth the yll wyll of the mind: now is he (as one nere vnto homicide), not onely in daūgier to iudgemente, and shall suffre lyghter punishemente, and yet as great as the homicide mencioned in the olde lawe deserueth, but also he is in daunger to a counsell, where he shal be the more greuously condemned. Furthermore if the disobediēt mocion of the minde: doeth burst out so farre that a man strike his brother with a manyfest and a certayne rebuke, and calleth hym foole, or suche other lyke, nowe shall he be in daunger to that moste greuous payne, that is to saye, to the payne of hell fyer. So many wayes is he punished whiche is not yet cum vnto homicide & murdre. But he is nere vnto homicide, whosoeuer is fallē from brotherly charitie. Whosoeuer wylleth yl to his brother in anger, thoughe he hath not plucked out his swerde, yet he hath strikē in minde. Whosoeuer hath rebuked in anger,But whosoeuer sayeth thou foole. &c. hath striken with the tounge, & peraduenture woulde haue slayne but that he feared punishement. Therfore the lawe of the ghospel which punisheth the angry man, is not agaynste the precepte of ye lawe: Thou shalt not kyl: but it driueth & putteth of a man further from that, that ye lawe commaundeth to be punished. He is more safe and farther from murther, that vtterlye plucketh out from his harte all anger and hatred, oute of the whiche roote springeth homycide and murther.Therfore if thou offer thy gyfte at the aulter, &c. Therfore whosoeuer hath gotten to hymselfe the charitie of the gospel, whiche wylleth wel to them that wylleth yl, whiche recompenseth iniurye wyth wel dooyng, he hath litle nede of the thretenynges of Moses lawe, for the auoiding of murther. The vttermoste degree of hatred is to kyl and sleye, and the vttermoste degre of charitie is to wil well to the killer and sleyer. Among the Iewes he is counted godlye and deuoute whyche veryng ill will to his brother, bryngeth hys offeryng to the aulter, where as no sacrifice is accepted vnto God, without brotherly charitie, and concord: wherfore chyefly ye must regarde peace and mutual concord. And if any displeasure chaunce among brethren, as by ye weakenesse of mans nature it doeth happen, al thynges layd aparte, se that attonement and concorde be made, in so muche as yf by chaunce thou makest in a redines any gyfte to offer vnto God, and beyng nowe nere at the aulter doest remember that thy brother and thou be at square eyther because he hath offended the, or els because amitie is broken through the griefe of both parties, deferre not, linger not, but leaue thy gyfte at the aulter, make hast home, and bryng to passe, that before al thynges swe [...]e [Page xli] amitie may bee restored, and made vp betweene thee and thy brother. That done, returne vnto the aulter and doe thy sacrifice. So no gift is more acceptable to God,And than come, & offer thy gifte. than consent and agrement of men. God suffereth no dammage if his gift be differred, but much peril and daunger hangeth ouer both partes by the breache of concorde. For displeasures prolonged and deferred, ingendre hatred: of hatred spryngeth homycide and murther. And no seruyce is acceptable vnto god which is not furnished with charitie. And if thou wilt say vnto me: I haue offended nothing, let hym bowe firste and make suite that hath offended, thou arte not to be heard. He that is commaunded to loue his enemy, wil not sticke to restore and make vp loue and concorde, though it were broken through another mans defaulte. Forgeue the trespasse of thine owne accorde, and ease thy brother of his heauines, which did suppose that thou were angry with hym: Thou shalt not finde God mercifull vnto the, vnlesse thy neiboure fynde the mercifull vnto hym. Thy gyft shall obtaine no thanke ne fauoure at al before God, except thou beare perfect fauour & loue towardes thy brother.
If the concorde and agrement of men is so highlye estemed of God, that he will suffre hymselfe to be defrauded of hys, gifte nowe in a redines for hym, so that concorde and agremente may bee restored and made vp, howe muche more meete and conuenient is it for man, whome this matter specially dooeth touche,Agre with thyne aduersarie. to redeme peace and amitie with the losse of hys substaunce▪ But perchaunce some may be founde so vniust, that wrongfully of his owne accorde doeth drawe men into the lawe, ready to make ru [...]elmg and businesse vnlesse he haue his wil and pray of them. And now they being bent of bo [...]h sides, with burnyng hartes, they prepare their accusementes, they runne to the iudges. You would knowe of me: what shoulde I doe in this case? Shal I purs [...]e my right by the lawe?
If thou wilt folowe my counsel, in the way as thou goest with thy aduersary, thou shalte spedely finishe and make an ende of the mattier, eyther with equal and indifferent condicions, or els with vnequal and vniust condicions. Ende the matter with hym, the condicyons beeyng neuer so vniuste, yet thou shalte haue auauntage and gaine. There shall be some losse of money: but the thyng is conserued whiche is moste precyouse, that is peace and amytie. The quietnes and tranquilitie of the mynde is conserued, the whiche if thou haddest bought with all thy whole goodes, yet thou haddest payde but litle for it. Thou shouldest haue wayted vpon the aturneys and the clerkes thou shouldeste haue runne busily vp and downe, thou muste haue sued for the fauour of the iudges. Thou shouldeste haue done and suffered many thinges vnsemely and vnmee [...]e for thee. And where as nothyng is more precyous than time, considre howe muche thereof thou shouldest haue spent and loste. Wherefore marke well what greate gayne and auauntage thou shalte haue, if thou fynishe thy suite spedely, seeyng the issue of the lawe is vncertayne. For he that hath the better matter hath not alway the higher hande, and there is daunger leste thy aduersary hauing the vpper hande, deliuer thee to the iudge, and the [Page] iudge deliuer the to the common officer who shal leade the into prison, where if thou bee once layde, it is not nowe in thy power to fynyshe the matter with thy aduersary, and so thou shalte purchace not onely affliccion and punyshement of the body with shame,Thou shalt not cum out thence, &c but also thou shalte not escape vntill thou haste payed the whole some euery farthyng whiche thy aduersary did demaunde, where as thou mighteste haue compouned with hym for lesse, whan he was yet more gentel and lesse angrie. So in makyng of concorde and amitie, way not sowrely nor extremely whiche is more in faulte. Let thys onely bee thy endeauour, yea though thou geue ouer parte of thy right, that concorde and amitie suffer no dammage.
Hytherto we haue treated of loue and hatred, of the whiche one is the roote of al euangelical godlynesse, the other is the pestilence and poyson of the same. But next vnto murther is aduoutry, and there is no loue more tender & streight than the loue of matrimony.Thou shalt not commit aduoutry. Let vs therefore treate of this matter also, what the law hath commaunded to your elders, and howe muche we dooe adde the [...]eunto. There was nothyng more sayde vnto them in the lawe, then: Thou shalt not commit aduoutry, if thou dooeste, thou shalt bee stoned of the people. Therfore hitherto among the Iewes he hath ben coūted holy and perfecte, who being content with his owne, hath absteyned from an other mans wyfe. But after the lawe of the ghospell, whiche I bryng, he dooeth not onely commit aduoutry whiche dooeth defyle another mannes wife, and embraceth her body with his, but also he whiche with vnchaste iyes dooeth beholde an other mannes wyfe. For as he that is angrie with hys brother is nygh vnto mu [...]her,Who soeuer loketh on an other mans wyfe. &c. so he bendeth toward aduoutry, whose minde is now vnchaste, and whose iyes be aduoutrous. The husband hath not to punish the for aduoutry, but God hath for to condemne thee for aduoutry, before whome he that hath willed, hath committed the offēce. Therefore as it is in murther to bee angrie, so is it in aduoutry to luste: As it is there to say Racha or foole, so is it here to delighte the iyes, and through the wantonnes of them, to intice the mynde of another mannes wife to vnclennes. But here a carnal man will say, no man can forbeare to lust and desire in his harte the thyng that he loueth. But who can loue an other mannes wife with his owne daunger, and with the iniurie of her husbande, whiche is so bent in his mynde not onely to forbeare to hurte or to harme hym, that is innocent, but also to require pleasure for displeasure, to them whiche hath hurte hym? perchaunce he will say, I cannot shut myne iyes. Yea it were better to plucke out thyne iye, than through it to take losse of godlynes. For there is no parte of the body that oughte to be so deare vnto man, but that it is better to cut it awaye, than by the occasion thereof to loose any of the vertues of the minde. So we muste make spede vnto the high perfeccion of the ghospel, that whatsoeuer dooeth let our iourney thitherwarde, we muste vtterly cast it away, bee it neuer so swete, be it neuer so wel beloued. [Page xlii] It is a great lucre and gaine to purchase the preciouse margarite of the euangelical charitie by the losse of any thyng whatsoeuer it be. Wherefore if thy right iye be a let vnto the in this behalfe, consider not how dere a thing the iye is, but consider from what a more precyouse thyng it dooeth hynder thee: and without any delay dygge out thyne iye that hindred thee, and [...]aste it awaye, and so make spede as thou dyddest begyn.Then that thy whole body should be cast into hell. Where the whole man is in daunger of his life, it is beste to saue the reste of the whole body, by the losse of one parte thereof. Thou wilt say: I shall lyue hereafter, an one iyed manne. And what of that? Is it not rather to be wished to liue with one iye, than to dye with both▪ There is no member more deare or more necessarie for many purposes, than the righte hande. Who can thys deny▪ And yet if it b [...] a lette vnto him that maketh spede vnto the high perfeccion▪ wherof depēdeth the helth & the saluacion of the whole man, cut of thy right hand that hindreth thee and cast away the burden that thou mayest make spede and expedicion thither as thou didste purpose. In this peril and daungier, it is farre better to haue the losse of one membre, though it be very dere, than with the whole body to fall into the distruccion of hel fyer.And if thy right hand hinder the. If men alowe this pollicie, when there is none other daungier but of the bodye, howe muche more is this to be doone, when both the body and solle be in peril? But these thinges I haue spoken to teache you by a similitude. For I meane not this that any man shoulde cutte of any membre of hys body. For the nature of the membres is not yll, but the abuse of them is to be reproued, but I meane of the membres of the mynde: for the minde hath her noysome membres, and it is a godly thing spedely to cut them of. If a membre of the body bee cut of, besyde the payne, this harme cummeth of it, that the parte once cutte of can neuer bee restored agayne. But when the noysome membres of the minde be cut of, as hatred, angre, fleshly lust ambicion, and auarice, the minde is not maymed, but made more perfect, by reason that the monstruouse and noysome partes be cut away. And after a short griefe of cutting of, foloweth a continual pleasure. I wil speake more playnly to thentent ye may vnderstande what I meane. Thaffeccions be the membres of the minde. There be some affeccions which of their owne nature leade vnto vngodlines, as yre, hatred, enuy, desire of other mennes goodes. Yf any of these begin to spring to the minde, furthwith it must be cutte vp, for so the yll that beginneth to spryng▪ shall bee the more easely and safely taken away. Againe there be affeccions of themselfe not vttrely yll, but yet by occasion they withdraw somtime from that that is good, as the loue towarde oure countrey, thaffeccyon to wife, chyldren, and parentes, or elles to kynsfolkes and frendes, the care for a good name. There is no cause why to cutte of these membres so long as they serue and make for the perfeccion of the gospell. For my doctrine is not against naturall affeccions, but doeth restore nature to her puritie. But in case thaffeccion towarde thy parent▪ or wife or children▪ by occasion doeth withdrawe thee from the loue of the euangelicall godlynes, and plucketh thee to worldlines, cut of that noysome natural affeccion. Like as he that cutteth of noysome thoughtes cutteth not out the hart where they grow but onely the naughty desyres: so he that nowe beholdeth an other mannes wife chastely, like as he looketh vpon his sister, or daughter, he hath well cast out his noysome iye, and taken for it the iye of a doue, a cleane and a single iye. And he that was woonte to exercyse hys hande in robbyng of other, and [Page] nowe doeth labooure to helpe the nedines of other, he hath well cutte of hys rauening right hande: that in stede thereof he myght haue a beneficial and a liberall hande.
Nowe goe to and let vs shewe an other exaumple. The lawe of Moyses doeth suffe [...] the husband if he bee offended with any faulte of his wyfe, to put her away after his owne deuise, so that he geue her a writing of diuorce, wherby shee may bee marryed to an other, and whereby her former husbande may not lawfully require her agayne, whome he hath cast of.
Wherefore that man hath satisfied the lawe, the whiche hath caste of hys wife for any cause, so that he hath geuen her a wrytyng of dyuorcemente: neyther shal he be taken as an aduouterer, nor no man shal note her as an aduoutresse. And though the law wisheth & desireth perpetuall amitie and concorde among married persones: yet notwithstanding, the same lawe, knowing the hardnes of the heartes of the Iewes, suffered diuorce to be vsed, lest any worse thing might chaunce,But I saye vnto you, y• whosoeuer putteth away hys wyfe. &c. that no poysonyng nor murtheryng, should be committed and done. But I wil haue Matrimony obserued more holily & vndefiledly among them that professe the newe lawe. For whosoeuer leaueth hys wyfe, but for aduoutry, for than she is his wife no lenger, because she hath intermedled with an other man, he compelleth her and dryueth her violently to aduoutry. For if she marrieth another she marrieth not an husband, but an aduouterer. And whoso taketh her so cast of, into marryage, he taketh not a wyfe, but an aduoutresse. The lawe of Moses punysheth none of these, but the lawe of the ghospel doth condemne them. And yet this is not contrary to that. For the lawe of Moses hath geuen the husbandes libertie to diuorce, leste they should be more fierce and cruell to their wyues that they hated, and yet it restrayned this libertie by the booke of diuorce, both that they should not doe it priuely, & that they shoulde not requyre agayne, so often as they fantaysed, the wyues whome they had cast of vnaduisedly. And the lawe durst not require more in matrimony because it durst not commaunde those thinges that we taught before. For a man indued with the mekenes of the Gospel, either will soone correcte and amende the maners of his wife, or elles he will pacientely beare the same: for whan wil he seke debate with his wife, whiche with his enemies is at peace? Whan will he seke the distruccyon of hys wife, whiche is not angrie whan he is harmed? and when he is offended, he willeth no man yll: Or howe shall not he abyde hys wyfe, whiche is in daylye company with hym, whiche suffereth his enemy kyllyng hym? And if the purpose of the lawe bee thus, that Matrimony shoulde bee holye, and diuorces not commonlye graunted, we breake not the lawe, but helpe and susteyne it, whiche woulde haue no dyuorce except in case of aduoutry, whiche is contrary to the nature of Matrymony. For Matrimony was made for thys intente that the woman once appoynted to the husbande, shoulde bryng forth children to hym onely, and hym onely obey. Further shee nowe turneth awaye from her husbande, whiche [Page xliii] hath geuen another man the vse of her body. Therfore emong Christiā spouses let there not be greuous displeasures and offēces, neither let him nor her seke any diuorce or separacion for light displeasures, but the one muste be reconcyled vnto the other yf any thing chaunce through the weakenes of men.
Now ye shall heare another thing. Commaundement was geuen vnto youre elders none otherwyse, but if they had made an othe, they shoulde perfourme it, and not be forsworne, for nowe they are bounde to god and not to man onely. Wherfore emong the Iewes, onely periurie is punishable. But he that deceiueth his neyghboure without any othe made, he is vnpunyshed: but yet the law of the gospel condemneth him, the which, that ye should be the more sure from periury, doeth vttrely condemne al maner of othes, that it is not leful to sweare neither by god, nor by those thinges which seme to the common sorte to be thinges of lesse religion, that is, neither by heauen, because it is the seate of god, nor by the yearth because it is his footestole, nor by Hierusalem, because it is the citie of the great king, that is to say, of him which hath made al thinges. Neither as the Heathen sweare by the head of another man, wherof thou hast no authoritie, but it is consecrate to God whiche hathe made all thinges as he woulde, for thou canste not make one blacke heare whyte, nor one white heare blacke. And because all thinges be consecrate to God the maker, thou oughtest to be feareful to sweare by any thing. And what nedeth any othe emong them, where no man, because of theyr symplicitie can distruste, nor no man can desire to deceiue though they might doe it freely, such is their sinceritie and perfectenes, specyally in those thynges, of the whiche they declare themselues to bee despisers. Therefore among you, playne and simple speche oughte to be more holy and more sure, than the deuoute and solempne othe emong the Iewes. For emong you, whose hartes and lippes ought to agree, there is no other vse of speche, but to expresse youre mindes eche to other. In your bargaynes ye nede none othe ye nede no execracion or cursing, or suche like to binde the promiser, or to assure him to whome the promise is made.But youre communicacion shall be yea, yea, nai nay. Two woordes be sufficient: Nay, and yea, whereby thou denyest that whiche thou doest not promise, and whereby thou doeste perfourme that whiche thou diddest promise by playn woorde, that thou wouldest doe. For there is no man lesse bounde with his simple and bare woorde, than the Iewe swearing by all holy thinges: and he whome thou makest thy promise vnto, doth trust thee as wel as if thou haddest made a solemne othe. Yf there be any moe besides these, it must nedes come of euil and sinne. For he that sweareth, eyther he thynketh yll of hym to whome he sweareth, or els he that requireth the othe dothe dystruste. But none of these ought to be in you, whome I would haue perfect in all poyntes. Therefore when I vttrely forbid swearing, I doe not abolish the lawe, whiche doeth prohibite periurie, but I make the lawe more full, and I [Page] withdrawe men farther from that, that the lawe doeth punishe.
Ye haue heard what the law hath graunted vnto our forefathers in reuenging of wrong doinges. It sayeth, iye for iye, and toeth for toeth. For it knew tha [...] [...] myndes were full of reuenging. Therefore hytherto it hath brydeled the desire of reuenging, that the faulte myghte bee recompensed with the like punishement after the deuice and discrecion of Iudges: and he that had put out an other mannes iye, shoulde loose an iye, and he that had strieken out another mannes toeth, shoulde be punished with the losse of a toeth. For if the reuenging of the iniurie had ben left to the mynde of him that was hurte, oftentimes he shoulde haue chaunced to haue loste his life for stryking out of a toeth. Therefore the intent of the law was, that vengeaunce should not goe to farre. And I doe not abolishe this lawe, but establishe it. For my doctrine is, that ye shall in no case reuenge iniuries, [...]e they neuer so sore, that ye shall not geue taunt for taunt, nor hurte for hurte, nor wrong for wrong: yea if a man geue you a blowe vpon the cheke, whiche is counted commonly an vntollerable rebuke, ye shall not requyte it with a blowe, but rather offer the other cheke to be beaten to, and desire rather to suffer a double displeasure, than to requite the lyke. And if any man will goe to lawe with thee, to take away thy coate, stryue not with hym, but rather euen of thy selfe geue hym thy gowne to. Agayne, if any froward person wil force thee to goe with him the space of a myle, walke with hym two myles, rather then to fall at contencion with hym. By this gentilenes and sufferaunce it shal come to passe, that he which is redy to hurte, shall not be further prouoked, and that thou shalt the soner be deliuered from griefe, than if one eiuil shoulde spring of another, and a great thing made of a smal, and many matters of one: And further thou shouldest not be disquieted in thy minde, and perchaunce through thy gentilnes, of an enemye thou shouldest make thee a frende. It is a great matter that ye do enterprise. Ye must apply your whole study to these thinges, and litle regarde those tryfling thinges, in getting, and increasing, or in auoyding of the whiche, other men doe bestowe theyr whole life, vnto whome it chaunceth oftentimes that whiles they hunte for these thinges, they lese the heauenly goodes: And yet they liue not pleasantly here, for they heape vp griefes vpon griefes vnto thē selues, intangling themselues with sūdry striefes and hatreds. Through the despising of these thinges, whiche, when you haue them, make you not godly, and whan you haue them not, they make you not vngodly, you shall bothe auoide hatred, and also obteyne you loue and good will, and cause youre doctrine to be of more authoritie and better beleued. Therefore if any man doeth molest t [...]ee for a garmente or a vessel,Geue to hī that asketh thee. or for any other like thing, wherof he is gredy, and would fayne haue it from thee, rather than he should goe about to doe the a displeasure other wayes, graunt him his request, and so thou shalte bynde him vnto thee through thy good turne, & deliuer thy selfe from molestacion & griefe. Agayne if any man requireth to borow money of thee, let it not greue the to geue it him, yea though it be so that nothing of it shal returne vnto [Page xliiii] thee agayn, neither of the vsurie, nor of the stocke it selfe: for he that lendeth money to vsurie doth rather hunt for other mennes, than geue his owne. And why shoulde it greue the to lende hym though thou shouldeste neuer haue it againe, vnto whome thou oughtest to geue freely where thou haddest plentie and he lacked▪ So through your example men shall learne vttrely to neglect these thinges, for whose sake they suffer and doe al thinges.
Nowe herken you to that commaundement whiche is counted chiefe in the law. Thou shalte loue thy neighbour & hate thyne enemie. It requireth good will towarde well willers, and them that haue deserued well, but it suffereth to wil them yll that doe hurt vs.But I saye vnto you. &c. Considre how I doe not hinder this precept, but how I adde vnto it. For I am not content with mutuall beneuolence emong frēdes, but this I require of you that be ye folowers of my doctrine, that ye loue your enemies, and that ye do not only not hate them that hate you, but prouoke thē with good turnes to loue you. And if they be so farre out of frame that they will not vse your good turne, but continually trouble you and prouoke you with yll sayinges and yll doinges,Do good to them yt hate you. yet see that ye in the middeste of your troubles, turne not your good minde from them, but pray vnto god for them that they may chaunge their mindes and repente. Yf ye vse thys gentilnes towardes all men both good and eiuil, ye shall declare your selues to be the kindely children of the heauenly father, who desiryng all men to be saued, geueth so many folde benefites vnto the woorthy and the vnworthy. For he suffereth his sunne indifferently to shyne vpon them that wurshyp him, and vpon them that despise him, and he suffereth his rayne to profit both the iust and the vniust, prouoking the yll through his benefit to repent, & styrring the good to rendre thankes. The likenes of maners shal bring you to the heauenly father,For he maketh his sunne. &c and men will beleue that your doctrine cummeth from hym, if they espie in you his notable goodnes. For yf ye loue them that loue you, if ye doe for them that dooe for you, yf ye wil wel to them whiche beare you good will, ye haue escaped blame: but ye haue not deserued prayse. Not to requyte one good tourne for another, is counted a detestable vnkindenes euen emong the heathen and the Publicanes, whose fashion is euil spoken of, euen of the common sorte. To loue him that loueth thee, doeth perteine vnto nature, and not to the vertue of the ghospel. And if ye shewe your selues curteyse and gentle in speche towarde your kinsfolkes, or countrey men onely, and disdayne to salute others,Yf ye loue them which loue you. as though they were straungers, what great thing doe ye? Doth not the heathen men the same? These be common thinges which doe not shew men to be good but that they bee men onely. And those thinges cannot seme excellent, whiche doe chaunce also vnto yll men. Wherfore, I woulde that ye should be perfect and resemble your heauenly father with woondreful lighte [Page] of goodnes, who being omnipotent, yet of his goodnes doeth good to al men, loking for rewarde of no man. He is meke and gentle towardes all men and yet he is hable if he will, out of hande to punishe all men.
¶ The .vi. Chapter.
I Haue declared vnto you in what thynges ye ought to passe and exeel the righteousnes of the Scribes and the Phariseis, yf ye will bee my disciples. Nowe shall I shewe you what ought to be auoyded in those thynges whiche seme common, and belonging vnto you bothe. For there is a certayne priuie poyson, whiche doeth infecte all the good dedes of the Phariseis, that they deserue vtterly no prayse of God. It is an holy thyng to releue the nedy. It is a godly thing to talke with god by pure praier. Fasting is a deuout thing: And the phariseis through the setting: furth & bosting of these thinges, doe clayme & obteyne an opinion of high holynes before men, wheras they displease god, who doth beholde, not ye outward face, but the inward harte. And they doe worthely displease him, because their hart is fouly infected with vaine glory. They hunt for vaine praise of ye people rather than for a good conscience before god, and whyleste they catche after a vayne rewarde here, they be disapoynted of that, whiche onely ought to be desired. This poyson creping in by secrete vndermining, lyeth in waite priuely also for them, whiche be sumwhat entred in the rase of vertue. Wherfore I wil in this be [...]alfe,Take hede that ye geue not almes in y• sight. &c. that ye beware and circumspect, that when ye goe about to doe any godly worke, ye desire not rather to doe it openly, than in secrete, to thintent ye might be sene of men, and so hūt after prayse and glory of men. Ye ought alwaies to do wel, whether men se you or se you not. For god doth euer beholde you, of whome you loke for reward. But if ye go about to get ye praise of man for your good dedes, ye lese the rewarde of your heauēly father. Your good worke must not alwaies be kept priuie, but ye muste not play your pageaunt in the sight of men, like as players in the stage doe play theyr playe, whose desire is nothing els, but to please the iyes and the eares of the people. But he can not alwaies folow the beste, whiche dooeth apply hymselfe to the iudgement of the common sorte: For ye must please men in suche sorte, that ye may allure thē to your maners and fashions, and not you to goe out of kinde and fal to them. Though praise be fled and shunned, yet it foloweth vertue, of her owne accorde. And that sikerly is true prayse, whiche doeth chaunce without ambiciouse seking for. And the whole glory that ryseth of wel doing, must be wholly geuen to god. Ye shall displease him as sone as ye stande in youre own conceite and please your selues, chalenging vnto your selues that which is wholly of his bounteousnes.
[Page xlv]Therefore whosoeuer thou arte that wil folow the lawe of the ghospell, when thou entendest through thy liberalitie, to releue the nedines of the pore: do not as Hipocrites be wont to doe, whiche be men lyke players counterfeted & disguised, whiche when they appeare liberall and mercifull, in harte they be both couetous and cruel. For the misery of theyr neighboures moueth thē nothing, but being desirous of glory & renoume, they bye with a litle money, the praise of the people, and would geue vttrely nothing if they wer alone, and saw their brother welnere dead for hunger. Therefore as oft as they geue any thing to the poore, they seke not to be secrete & alone, but they come abrode in the stretes and where as men resorte.Let not test pets blowe before thee And like as players shoulde play the [...] pageaūte, they call furth a numbre of the people with the sounde of the trumpe to toote and to gase, both casting the poor [...] and miserable in the teeth with their miserye, and hunting for themselues a vayne and a folish prayse of men. Wyll ye heare what they gayne? Let the people prayse them neuer so much, they haue lost their rewarde of their good dede at goddes hande, whiche doeth measure the godly worke of the sincere affeccion of the minde. He that geueth for praise & glory, he selleth his good turne, he geueth it not. Truely thou must be so far from the affeccion of these men, that when thou geueste any almes, thy leftehande must not know what thy righthande doeth, and thou must not desyre to be loked vpon of man, yea and if it wer possible, thou thy selfe shouldest not know that whiche thou doest arighte, and shouldest forget thyne owne dede, and not impate it to any man, that thou hast done wel, nor stande not in thine owne conceite,And thy father which seeth in secrete. because thou hast geuen thyne almes, but only reioyce inwardly, that the poore and nedy is refreshed. What if men knowe not, yea what if he that is succoured knoweth not hym that succoureth hym? It is ynoughe for thee to haue a witnes of the father, from whose iyes nothing can be hid. He wil rewarde thee although thou haue no thanke at all of man.
Semblablie whan ye make your prayers to god, doe not folow the guise and vsage of Hipocrites, whose special delite is to stande in company of men, and in the corners of the stretes, so often as they pray, for none other entēt but to be sene of men, at whose handes they hunt and loke for the prayse of deuout and holy conuersacion. Let them please themselfe and others also with suche gloryous prayers. This I assure you, nowe they haue their rewarde, whiche they loked for. And what is more vayne then thys rewarde? and for a counterfeit and a false glory they frustrate & set thēselues beside that blessed rewarde,They haue theyr rewarde. which god would haue geuen, if they had offred in his sight, the pure and sincere oblacion of theyr prayers. Doe thou therefore contrary wise. When thou prayest, forsake the multitude, enter into thy secrete chamber, & shut the dores, and in secrete vttre thy sincere prayers before thy father. It is ynough that he doeth beholde & see thy godlynes, from whome nothing can be hid. He wil rēder vnto thee ye euerlasting rewarde. These thinges haue I setfurth, to teache you by playne and homely exaumples. For it is not yll to geue almes sumtime before men, or to pray in a multitude, and where as men resort, but than knoweth not the left hand what the right hande doth, when the worke of charitie is [Page] not defiled with any affeccion of worldly vanitie. Then thou art secrete in thy chaumbre▪ when thou speakeste vnto god with such perfecte clerenes of minde, as though no man did beholde thee. He that prayeth in a multitude of menne as earnestely, yea peraduenture more vehementely than if he were alone, he prayeth in his secrete chaumbre. For the ryghte hande and the lefte, or the secrete chambre, standeth not in the thynges, but in the affeccions and desyres of the har [...]e.
This also must be considered in prayer. It is the affeccion and the harty desyre that moueth god, not the noyse of the lippes. And it skilleth not how long and how loude the prayer be, but howe feruent and syncere the affeccion and desire is. Wherfore let the example of the heathē men, be farre from you, which do recite, and say long prayers, and ful of many wordes, redy framed, and prescribed vnto them, as who woulde say, they shoulde obteine nothyng excepte they weried God with bablyng of many woordes, repetyng one thyng oftentimes, and prescribing and appoynting with recitall of many wordes, what, when, and howe they woulde haue the thyng perfourmed, whiche they pray for. And yet oftentimes they pray for thynges noysome and hurtefull. We ought to aske of God the best thinges, and not all thynges: and we ought to pray often, rather than much, and vehemently rather than long: finally with the harte rather then with voyce: Neyther alwayes with prescrybed and purposed woordes after the custome of the heathen, but so much as the feruencie of the minde, and rauishment towards god, doeth styrre and prouoke. Truely your father loueth to be called vpon, but not to be taught with long prayer what your necessitie doeth require, but to be prouoked through youre godlines to geue the thing, whiche the slothfull and sluggishe deserueth not to [...] for he knoweth what your necessitie doeth require, yea before that he be called vpon.
Therefore be ye vnlike to the heathen men, bothe in life and also in maner of praying. And if ye will haue a fourme and maner of the euangelicall prayer prescrybed and set forthe vnto you, thys is the worthy prayer, wherewith the true and naturall children ioyned with brotherly charitie, may speake vnto the heauenly father: father vnto all men indifferently: of whome although ye haue all thinges yet those chiefely oughte to be requyred whiche make for the attaynemente of the euerlastyng lyfe. For all the other thynges he will caste vnto you, euen of hys owne accorde, as an encrease and aduauntage, according to the desires of his children, as he is a most bounteful father.
Whose glory ye ought to regarde aboue al thinges, to whome al glory is due in heauen and in yearth. To perteine vnto his kyngdome is to conquere the tyranny of the diuell. To be subiecte vnto hys will is to rule and reygne. Of whose free liberalitie it cummeth, whatsoeuer doeth norishe and reuiue mens hartes to the perfeccion of the ghospell.
[Page xlvi]But he will not heare you vnlesse ye accorde and agree in one: and concorde and agreement cannot lightly be, vnles ye forgeue [...]che others offences, without whiche men do not liue in this wo [...]lde, although they endeuour towarde that taynement of perfeccion. And through this concorde ye shal be safe by the ayde of your father aga [...]nste the frowarde temptoure, yf ye watche well, and busily call for the helpe of your good father, against that naughty one. Wherfore in vaine calleth he vpon the father with this fourme of prayer that I teache, whiche is not of thys sorte, whiche neither feareth, nor lou [...] God, which liueth to himselfe, which foloweth hys owne glory more than goddes, whiche gape [...]h for worldely goodes and authorytie, whiche had rather haue thinges pleasaunte to his owne appetite, than thinges pleasaunte vnto God, whiche sueth after earthely thinges more than heauenly, whiche setteth lesse by the qualities of the minde, than bodely commodities, whiche is at varyaunce with his brother, whiche through ryot and dyspleasures vseth hymselfe sluggishe against the assaultes of the deiuil. And the maner of prayer is after this sorte. Our father whiche haste regenerate vs to heauen, who were once vnluckiely borne of Adā,Our father which arte in heauē, &c & prepared for vs (forsaking earthely thinges) a kingdom & inheritaunce euerlasting, which art sayd to be in heauen because thou doest replenish all, & hast no manner of drosse or earthly infirmitie: graūt that thy name may be honourable and gloryouse emong menne through vs, which by thy benefite, be perfect and pure For it is not our glory but thy gift, whatsoeuer is well done of vs. Let the tyranny of Satan be abolished, that thy kyngdome dayly may preuayle more and more, whiche dooeth not stande in riches or worldely strength, but in mildenes, chastitie, softenes, sufferance fayth, and charitie: that vices and yll desires once chased away, thy heauenly vertues may florysh, and shewe themselues emongest men, and that it may come to passe at lengthe, that lyke as in heauen all thynges bee pec [...]able and quiet, and all creatures there doe obey most humbly thy commaundementes: so lykewise there be none in yearth whiche be not obedyent to thy moste [...]ly will,Geue vs this day. &c euery man as farre fur [...]h as the weakenes of nature doth suffer, diligētly recording now that which shal come to passe perfectly in the life to come. O father nourish that thou hast brought furth, see vnto vs, that the bread of thy heauenly doctrine doe not fayle vs, that we may bee dayly stayed, growe vp, and made luslie by the taking thereof, to the obseruacion and kepyng of thy commaundementes. And alienate not thy minde away from vs being offended with our trespasses, but for thy clemencie and mekenes pardon our offences whiche we commit through infirmitie and weakenes, that we may haue peace with thee, like as we emong our selues forgeuing eche other, if one hath offended an other, conserue mutuall concorde and amitie.
Thou being merciful, we feare nothing, and being vnderset with concorde, we be made stronger againste our common enemy. Unto whome we beseche thee (if it be possible) deliuer vs not to be tempted. For we knowe his malice, we know his frowardnes and craftines. And if thou suffer vs to fall into tēptacion, to thintent to trie the constancie of our mynde, o thou merciful father, deliuer vs from that naughtie ciuil. Uouchesafe of thy goodnes, to graunt & make sure these our desires. See therfore how many thinges this short prayer doeth comprise, that nedes he must be perfect whosoeuer doeth rightly pronounce this praier, that is, who so doeth pronoūce it with mouth that the hart [Page] and affeccion agree vnto the same. First it teacheth you to depend wholly vpō none other but the heauenly father, to whom ye owe that ye be made, to whom ye owe that ye be redemed from sinne, to whome ye owe whatsoeuer vertues ye haue▪ He is called father, that ye may vnderstande he is full of mercye and bounteousnes: he is sayde to dwel in heauen, that ye shoulde lift vp your hartes thither, despising yearthly goodes. Ye cal him youres, that no man should v [...]dicate any thing propre vnto himselfe, seeyng that whatsoeuer they haue cummeth vnto all men of his onely liberalitie. And in this behalfe there is an equalitie of kinges and seruauntes. Ye wishe onely his glory, that no man in the earth a [...]ribe vnto himselfe, prayse of any thing, whereof ariseth insolency and stoutnes of minde. Ye wishe that he should reigne, that he should be obeyed and not you. For the vertues be his which doe worke by you. It is his doctrine whiche ye shall deliuer vnto men from me. And it is not ynough to persist and abide in hys vertues, but ye must dayly encrease and goe forewarde in goodnes, and for this ye aske of hym, that woondrefull bread whiche his will is that it shoulde be dayly asked, because he doeth daily geue it, and he willeth it to be asked of him, to put you in remembraunce that all good thinges come from him. Finally that ye shoulde bee the more ware to fall from the charitie of so bounteouse a father, he dooeth monyshe you of that frowarde Sathan, whiche neuer ceasseth to lye in watche for the godly, to plucke them backe into hys tyranny.
Wherefore, before ye speake vnto your father with this prayer, considre with your selues, whether ye desire truely the thing that ye aske, and whether ye be mete persones to be hearde of youre father in suche thinges as ye pray for. But chiefly this ye must duely searche with your selues, whether ye haue ami [...] and concorde with your neyghboures. Euen suche a father shall ye fynde hym towardes you, as your neighboure findeth you towardes hym. He wyll not knowe hym for hys sonne, whiche doeth not agree with his brother. If ye forgeue them that offende you, your heauenly father wyll forgeue all that ye trespasse against hym. But yf ye will be harde and sore againste other menne, your father will not forgeue you youre offences. Wilte thou not forgeue thy felow seruaunt, whome on thy behalfe at one tyme or at other thou hast offended again, and requirest thou of God forgeuenes of thy trespasse, whome thou arte hable by no meanes to recompence with forgeuyng agayne hys offence made to thee?
Nowe ye perceiue what difference ought to be betwene your almesse and the almesse of the phariseis, and betwene your prayers & their prayers. Now harken what difference ought to be betwene youre fastes and theyrs, if ye will haue them acceptable to the father, and profitable to your selues. It is not the forbearing of the meate that commendeth fastyng vnto god, but the pure and cleane affeccion of the minde, feruently desiring to please god onely. [Page xlvii] Wherefore as often as godlynes shal prouoke you to fast, folow not certeine menne whiche be not fasters, but counterfeyters of fasting, setting foorthe the colour and cloke of fasting with a sower countenaunce, not intending that in dede, wherefore fasting shoulde be vsed, that is to say, eyther to pacyfie god, or to chastice the body, wherby the minde might be the more free and redy to apply and ensue holy thinges: but by this coulour they hunt for vaine prayse of men, for whose sake despising god, they play this pagent. For to this purpose they disfigure theyr faces with palenes and sowernes, that by the behauiour of their body, menne may see that they doe fast. This is certayne: There is no cause why they should looke after any rewarde of God for these good dedes: For now they haue their rewarde: attayning that which they hunted for with theyr fasting. But so often as thou doest fast, appeare rather not to faste, and appeare to be mery, annointing thy head and washing thy face, leste men perceiue that thou doest fast. And thinke not that fast to be vnprofitable, whiche is hid from men. It suffiseth to thee, that thy father seeth it, from whome nothing is hid. And he that seeth in secrete, in the stede of vaine praise of mē, wil rewarde thee with the perfect rewarde. Againe, I say not this that it should be wicked that men shoulde know of thy fasting, but that thy minde shoulde abhorre from the desire of vayne praise. Than no man seeth thy fasting, when thou doest fast not to thintent to be scene of any man. Than onely god doth see thy fasting, when thou dost fast with this entent, that thou wouldest as gladly fast though no man should see thee when thou doest faste.
The common sorte of men not considering these thinges, whiles they hunt for smal and visible rewardes of men, be disapoincted of the inuisible and true rewarde, which for wel doing God doeth geue aboundauntly. In li [...] ease be they whiche with much thought and care, doe gather together and heape vp riches, and hide them in the ground for losing, albeit this is euen to lose them in dede. He that dealeth and bestoweth his riches rightly, it is he that layeth them vp surely. For that that thou hidest in the grounde, is not profitable vnto thee, but is in daungier of mothes, rust, & theues, so that thou hast nothing of them, but a miserable carefulnes to get them & to kepe them. These thinges must be gotten neither carefully nor vnmeasurably. And when they be gotten or come by chaunce, they must be redily distributed if any haue nede, or els so bestowed, that necessitie of nature may be holpen, and not ryot maynteyned, nor any disease of the minde be serued and satisfied. And yet all menne for the moste parte vnto this thing apply theyr whole studie and care, as though pouertie made men miserable, and ryches indued them with felicitie. And whyles they folow after these false goodes, which will shortely forsake theyr maisters, they forake the eternall goodes, whiche indue them with true felicitie, and can not be taken away. But ye of the other side, hasting with all endeuour to the best and most perfect thynges, whereby ye shall be riche in dede, lay vp your treasures in heauen, the keping of the whiche, can not trouble you with cumberous carefulnes.
[Page]For neyther ruste nor mothe dooeth destroy suche maner of riches, nor theues doeth not digge it vp nor steale it, of whiche chaunces, worldely goodes be in daunger. If ye lay vp these goodes with your father, he will kepe them safely for you, and your minde shall not sticke grouelyng on the grounde beeyng oppressed with these filthy cares, but it shall despise these vile and fading thinges, and be rauished vp vnto heauenly thynges, for where as a mannes treasour is, which he loueth entierely, there is his harte also. Therfore they haue no high nor heauenly thought, which hath gathered riches and hid thē in the ground. They walke and wander hither and thither, but their harte is in the hole where the money is hid. And if the minde be corrupt, either by the disease of vayne glory or auarice, whatsoeuer is done, must nedes be vicyouse.
For first it is to be considered, what is chiefely to be desired, and whereby we may obteine that which we doe aske: furthermore as the candel is in the house as the iye is in the body, so is the minde in man. If the light of the minde bee not faultie through the darkenes of false opinions, and yll desires, if the iye of the minde deeth looke none other way, than to the true marke, whatsoeuer is done throughout all the life is acceptable vnto God, and euery thing helpeth towardes the heape of felicitie. Like as if there be a great candel in the house, there is no stumbling nor falling: so if thine iye be cleare and whole, it geueth sight to al the membres, and no parte stumbleth or wandreth, the iye being the captaine and guide. Againe if the iye of the body be faultie, no membre doeth his duetie well. For there is no right iudgement whan that parte of oures is faultie by ye which only we do iudge. Therfore if that part of thee which is geuen thee for light, be turned into darkenes, how great shal the darkenes of the other partes be, whiche haue no lighte of themselues? If reason be blynded with desires, and iudgeth that to be good which is miserable▪ & iudgeth that chie [...] [...] bee desyred, which is to be despised or not to be regarded, into what darkenes shal men be drawen through ambicion, filthy luste auarice, folishenes, angre, enuy, hatred, and other perturbacions and troubles of the minde, whiche of theyr owne nature be full of darkenes? Therefore let youre iye bee cleane and sincere, that it may beholde the beste, and let it beholde and looke vpon the best thinges, either onely or chiefely.
Thinke not those men woorthy to bee hearde, whiche deuide themselues betwene God and men, betwene yerthe and heauen, and so folowe thinges eternal, that they wil not dispise thinges temporall. For they doe nothing els, but where as they woulde catche bothe, they obteine neyther of bothe. Thys heauenly Philosophie like as it doeth promise great rewardes: so it doeth require the whole man.
[Page xlviii]And emong men a man shal not find two of such gētil cōdicions yt one seruaūt can be hable to please both. So it cūmeth to passe, that thone must be forsaken or els neither can be satisfied. And if the maisters be of contrary appetites and do square within thēselues by some greuous debate, it must nedes be that the seruaunt if he wil please the one, must not onely forsake thother, but also sticke vnto the one, & hate the other, whome he hath forsaken. And if he wil go from this againe vnto thother, he must nedes translate and tourne his loue and seruice vnto him onely, and dispise thother whome he hath forsaken. And who be so contrary one to an other,Ye can not serue God and māmō. as God and Mammon? how can one [...] two, whan they commaunde so diuers thinges? God commaundeth thee to geue of that thou hast to the neady. Mammon cōmaundeth the to take away other mens by right and by wrong. God commaundeth the to prouide for thy brother which is in danger. Mammon cōmaūdeth the to liue to thyself. God commaundeth sobrenes, Mammon teacheth excesse and ryot. Wherefore ye flatter your selues in vayne, if ye beleue that that thing may be doone, whiche is vnpossible, that is, to serue both God and Mammon. His seruaūt is eche man to whome he is wholly geuen. Ye see howe riches do [...]e possesse them full and whole, which do trauaile for it with so great tumult & busines, which defende them and kepe them with so great carefulnes, whiche forgoe thē with so great griefe: for these they suffer all thinges, for these they dooe all thinges. Whoso hath bound himselfe to this seruice, can not be the seruaūt of god: he requireth the whole manne and cannot abide the feloweship of so fowle and filthy a maister, nor can not abide a dimy seruant, which is partaker with his aduersary. But the common sorte of ryche men are wont to excuse the sore of auarice, by the pretence of mans necessitie. They say by these thynges men prouyde for against hunger and nakedness▪ So speake they which doe not depend wholy of god, but put their trust in their owne defence and ayde. My wil is ye should be voide from this carefulnes, leste it withdrawe you from the desire of better thinges. The necessitie of nature is content with very litle, & euery where it is to be had, that may suffice for such, as I wil my seruantes to be. For either [...] liberalitie of good menne alwaies ready shal suffice, or elles diligence and laboure shall prouyde that thyng whiche may ease necessitie.What ye shall eate or drinke, &c. Fynally yf none of these helpe, the father wil not, forsake those that be his: for he that geueth the greater thynges, will caste the smaller thynges to them, whiche with all theyr hartes desyre after heauenly thinges, although they be not carefull for the worlde. Therefore lay not vp nor hoorde not for a long tyme, bee not vexed with carefulnes of meate without whiche ye cannot liue, neyther with carefulnes of apparell that couereth youre body, and kepeth you from colde. Is not the lyfe more precyous than meate? Is not the body more precyous than the garment? He that hath geuen these better thynges, and hath geuen them to suche as were not careful, shall it greue him to nourishe and preserue that which he hath geuen with these thinges of lesse valewe and estimacion? If ye desire an exaumple, looke vpon other lyuyng thynges, whiche the maker of all thinges hath made for youre sake. Hath he not prouyded a lyuyng for al thinges that he hath made? Consider the birdes of the ayer: they sow not, they reape not, they lay not vp in barnes, carefull for tyme to come, they liue from day to day without all carefulnes: whatsoeuer they get, they take it ioyfully, & yet the heauenly father geueth meate vnto them all. And wil he disapoynte [Page] you whome he estemeth farre aboue the byrdes? And if he be carefull ouer you (as he is in dede) is not your carefulnes in vayne? If he forsake you, what shall youre carefulnes preuayle? As he hath geuen a body after his owne deuise, so will he geue a liuing after his owne deuise.
Wil ye se how vnprofitable ye carefulnes of the minde is about such thinges? What man is there (be he neuer so carefull) that can adde one cubite to the stature of his body? But euery mannes body though he thynke nothyng vpon it groweth with certayne increase vnto a quantitie appoynted of god. If thou cast away all care, thy body shal be nothing the shorter. If thou be vexed with care thy body shall bee nothyng the hygher. Therefore he that maketh the body bigge and strong without thy carefulnesse, he will prouyde liuyng for thee without thy carefulnes, who doeth withdraw thee from care of those thinges whiche be not gotten without our diligence. It is great folishnes therfore to feare leste ye should lacke foode, for as much as ye see that birdes be prouided for sufficiently. And now leste ye should be careful for prouision of apparel for the body, consider the lil [...]es whiche doe spring and growe in the fieldes without the care of any man. They labour not, nor spinne not, and who doeth prouyde them of apparell,No not Salomon in all his royaltie &c. as semeth good to hym, who but the heauenly father? And he doth so prouide, that neyther Salomon the notable ryche & gay king was euer so apparelled, whan he chiefely did [...]et foorth the glory of his riches, as one of these poore lilies, smally regarded and set by, which grow not onely in gardens, wher man bestoweth some labour and diligence, but grow also in medowes of their own accorde. For the labour & care of mā can make nothing so elegant and fit as the prouidence of nature. And if the heauenly father doth ga [...] and clothe so freshely the vile gras [...]e, which shortely shall perishe, and to day is freshe in the fieldes, and to morowe cut downe, and dryed and caste into the furnes: why haue ye so litle trust in him, sith he hath geuē you thinges of greater excellencie, and sith he hath made you to be immortal, and sith also he hath specially prepared you for the glory of hys name, that ye will thinke that ye shall lacke apparell, which ye ought to seke for and prepare, not for adourning and gaynesse, but for necessitie and nedefulnes?
Therefore ye that haue god to your father so benignely prouiding for the birdes, prouiding for floures and grasse, of the whiche the one lacketh reason, the other hath no feling: sith ye se and perceiue that he tendreth & maketh so much of you, enduing your body, which is made with merueylous prouidence, with a soule reasonable, and like vnto the angelical mindes, not disdaining that ye shoulde be called his children: chosing you out from emong all men through [Page xlix] his free charitie, by whose pure lyfe and sincere doctrine he might be knowen & glorified through out all mankinde, whō he hath appoynted to thinheritaūce of the euerlastyng lyfe: Cast away this carefulnes of vile and filthy thynges, & saye not doubtfully and fearefully, what shall we eate? what shal we drinke? or what shall we put on? These be the sayinges of ye heathen and not of Christen men, for they either beleue not that god is, or els beleue not that he is carefull ouer men. Neither haue they learned that there is any other better life, to set their mynde and care vpon. Therfore distrustyng goddes helpe & [...] mannes felicitie in thynges of the bodye, they prepare with muche carefulnes those thinges, that do perteyne to their liuing & apparel, or other commoditie of the body. They leape for ioy when these thynges chaunce vnto them, they sounde for feare, when these thynges be in daunger: They be vexed with sorowfulnes, and sumtyme hang themselfes, when these thynges bee taken awaye. And thus through carefulnes cleauyng vnto these corruptible thinges, they neither liue pleasauntly here, nor can lift vp their hartes vnto the study and desire of heauenly thynges. Emong men, who is so wicked a father, that wil not prouide for his children thinges necessary for the sustentacion of theyr life? Ye haue a father so riche, so bountefull, so circumspecte, that he is sufficient for all, to enriche all, and leue nothyng vnprouided for, be it neuer so litle or vile. And feare ye that he will not prouide for his children these thynges, without the whiche they cannot lyue? Laye this carefulnes vpon him, he knoweth well that ye haue nede of all these thynges. And he is not so harde that he wyl withdraw thinges necessary from such as be occupied in his busines. But sum wyll saye: what then? Shall we not gette vs with oure handye worke whereby we maye norishe our selues, our wyfe and our children? where by we maye ease the pouertie of the poore? Yes truely, but wythout all carefullnes.
For truely the common people dothe double their misery, bothe laborynge with the body, and beyng also carefull in the mynde. They sowe, beyng carefull leste that whiche they sowe shoulde not cum vp, they mo [...]e beyng care [...] leste the warrier or the these should take awaye that whiche is cut downe befor it be laied vp in the ba [...]e, they lay vp in theyr graner, beeyng carefull leste any infeccion shoulde hurte their corne, or lest any fyer shoulde rise and destroy it. Finally because they haue aniye to plenty, and not to the present necessitie, they heape vppe for a long time, and they neuer haue ynough as thought they were sure to lyue longe. Wherfore if the matter so requireth, ye muste labour, but without al carefulnes. Yf ye chaunce to haue money without fraude, and muche busynes, take it▪ but in suche wyse, that the carefulnes thereof, wythdrawe you nothyng frō the busynes of the gospel.S [...]he ye firste the kyngdom of god. &c For your matters are greater than that the carefulnes of lighte, triefleyng, & corruptible thynges should withdrawe you from them. Let your chefe care be aboute that▪ good thyng▪ in comparison of the whiche, these worldly thynges be of no value nor reputacion. The kyngdome of God must be set vppe, that is to saye, the doctrine of the gospell, by the which we attayne vnto the heauenly inheritaunce. Whereof I haue chosen you to be the preachers and setters furth, and haue showed you what excellent vertues be nedeful to the doyng of this thyng▪ that is bothe to loue your enemyes, and to wyshe well vnto them, who seketh your destrucciō. These thynges because they be chiefe and highest, whiche come not vnto you from youre father without your diligence and carefulnes, ye must first & chiefly [Page] seke for them. The other smaller thinges whiche pertayne vnto the necessitie of this life, the good & gracious father wyll cas [...]e vnto you as an augmentacion, and that of his owne accorde, without any carefulnes on your behalfe, that for bothe causes ye shoulde render thankes vnto his bountifulnes, bothe because he hath geuen you those high and these thinges, you endeuoryng vnto the same: and also because he hath caste vnto you these thynges, withoute any carefulnes on your behalfe. He wyll not haue you greued with cares, whiche [...] more troubled, but not the better. And this busines that ye take in hande,Be ye not carefull for to morowe. is so great and weighty, that it requireth ye whole mynde, ry [...] and voyded from all cares. Wherfore as men that liueth from daye, to daye, beynge contente with thynges presente & at hande, be not greued nor vexed wyth carefulnes of thynges to cum, lyke as the common sorte of men dothe, doublyng theyr affliccion, both doyng what they can to prouide for the present necessitie, and troubling themselues with feare of thinges to cum. Whatsoeuer this daie offereth vnto you, receyue it we thankes geuing. Let the morow care for it self whatsoeuer it bryngeth. Yf it bryng any good, ye shall not hange in hope: Yf it bryng any yll, ye shall not preuent your trouble, with feare of yll to cum. This life hath his affliccions, whiche it nedeth not to double with feare. For it is ynoughe to suffer them, when they cum: so that it is not nedeful for feare to make them presente before they cumme. Tyme doth alter and bryng these thinges in mannes lyfe, mynglyng ioye with sorowe, and yet all shall tourne you vnto good, yf ye take well in worthe whatsoeuer shall chaunce, and sette your care wholy vpon the heauenly kyngdome.
¶ The .vii. Chapiter.
THere is an other thyng also, wherin I woulde ye shoulde be farre from the manners of the Scrybes and Phariseis. For they pardon themselues in great and greuouse synnes, but agaynst [...] theyr brother beyng an offender, they be moste vnmercyfull iudges, yea falsely reprouyng thynges that be well, sinistrally expoundyng thynges that be doutfull, makyng very muche of thynges that be light and small: Finally if they see a manne fall into any greuouse cryme, they endeuour more to destroye hym, than to heale and saue hym. And yet hereof they seke for a name of ryghteousnes, because they be very [...]lowt and sore agaynst other mennes faultes, whereas they do it neyther for the lo [...]e of their neighboures, (whome they desyre rather to be destroied than corrected, and to be slanndered openly,Iudge not that ye be not iudged. rather than amended,) neyther for the hatred of vice, whereas they maintayne and pardon theyr owne vices farre greater than the others. But the iudgementes that ye haue, must sauour of the euāgelicall charitie, whyche redily dothe forgeue, which misdeme [...]he no man rashely wythout caus [...], which dothe expounde euery doubtefull thyng to the best, whiche doth [Page l] gently tolerate and suffer many thynges, whiche desyreth rather to heale than to punishe whiche consyderyng her owne infirmitie and weakenes, so iudgeth other mennes offences, as she woulde be iudged offendyng her selfe. Finally she taketh not vpon her an high countenaunce in chiding and checking other mennes faultes, if she finde her selfe gyltye in lyke or in greater. Fyrst she becummeth her owne iudge, before she blameth or monishe [...]h other. And in the meane season it chaunceth to those high minded menne, that the example of an vntusi iudgement, lighteth vpon the iudges themselues, and they finde other like iudges ouer theyr life, as they were ouer others. Iudge not ye therfore after suche forte, leste ye be iudged in like maner of others. For els it shall cumme to passe, that as ye iudge other men, so other men shall iudge you. And as ye measure to other men, so other men shall measure to you. For like as a good turne prouoketh a good turne, and mercifulnes prouoketh mercifulnes, so reprofe prouoketh reprofe, and cruelnes prouoketh cruelnes. He that speaketh yll by his neyghboure, shall be as yll spoken by.
For no men be so sore agaynste the light offenses of theyr neyghboure, as they that swarme with much greater vices. One slādereth his brother because he weareth a looce garmente, where he hymselfe is full of enuy. An other speaketh euell of his brother, because being ouercome with weakens of the fleshe he vsethe a concubyne, where as he himselfe is wholly the seruaunt of auarice and ambicion. An other abhorreth his brother because he is a greate bibber, whereas he hymselfe hath in his harte a numbre of murders and sorceries, beyng so blynde that he can not see his own bunches, and yette can spye a lytell warte in his neyghboure. What a wrong and waiwarde iudgemente is this? Euery mā ought to be a sharpe iudge in his owne faultes, and more milde in other mennes. Euery man ought to loke narrowly to his owne faultes and not to be ouer busy in other mennes. And euery man ought fyrst to be hys owne physician, before he laye handes on an other man.
Why doeste thou see a mote in thy brothers iye, and canste not see a blocke in thyne owne iye? or with what face doeste thou saye to thy brother: Lette me take a mote out of thyne iye,Thou hipocrite firste cast oute, & [...] where as thou carrieste a blocke in thyne owne iyes? Thou hypocryte whiche doeste hunte for prayse of holynes emong menne, not of thyne owne goodnes, but of other mennes [...]uylies, fyrste caste the blocke out of thyne owne iye, and than loke with thy pure and cleane iye, whether there by anymore whiche thou mayest caste out of thy brothers iye. Like as with the iye we iudge the thynges of the body: so with the mynde, we iudge the thinges of the mynde. Therfore that must be fault [...]es, wherewith we iudge another mannes faulte. And he must fyrst teache himselfe, whiche taketh vpon hym to teache others: and he must be his owne iudge, whiche entendeth to gyue sentence of other: and he muste mo [...]yshe hym selfe, whiche goethe about to monishe others.
[Page]And these thynges perteyne chiefly vnto them, whiche take cure and charge of the people. And althoughe I woulde ye shoulde be prompte and redy to do all men good, and to suffer them that do you wronge, and to be mylde, gentyll, and indifferent towardes them that fall by mannes infirmity and weakenes: Finally to be suche towardes theim whiche be peruerse and frowarde, that ye had rather to amende them▪ then to distroye them: yet I woulde not that the mysteries of the euangelicall wysdome, shoulde be vttered and declared indifferently to the worthy and vnworthy.
And cast not your pearles before swine.For if the Iewes dooe so esteme theyr mysteries and holy thynges, that they kepe them from the dogges, whiche is a fylthy cattel: Yf ryche menne so regarde theyr preciouse pearles, that they wyll not caste them to the hogges lyke madde menne: ye whiche haue in possession the holy thynges in dede, whiche do passe all preciouse pearles, be they neuer so hyghe of pryce, beware that ye caste not the ryches and treasure of the ghospell vnto suche as be vnworthye. For they be dogges, whiche beynge wholy geuen to prophane and worldly thynges, abhorre those thynges that sauoure of holynes. They be swyne, whyche beyng wholy drowned in fylthy pleasures, do deteste the pure and chaste doctrine of the ghospell. Rotten karcases and fylthye vometynge is more pleasaunte vnto dogges, than all sawse and swete spices.
The swyne had rather haue myre, than preciouse stones. Therfore whosoeuer doeth openly despise holsome doctrine, beeynge without all hope of anye good fruite: ye ought not to put into them the secretes of the heuenly doctrine, leste by occasion they maye be prouoked to be worse than euer they were before: and leste the same chaunce by them, whiche should happē yf a man should caste margarites to swyne, or holy thynges to dogges. For dogges wyll not onely vn [...]euerently vse the holy thyng, but also beyng prouoked, if they be cast at, will run vpō you, and teare you with their teeth. And the swyne will treade with theyr feete the preciouse stones like rubbell and rubbishe. So the dogge is not the holyer for the holy thynge, but doth prophane and defyle the holy thyng: and the swyne is not the trymmer for the preciouse stones, but dothe defyle the purenes of them. Lykewise men of desperate malice, do skorne the holy doctrine as a folishe thyng, when they knowe it, and do falsely reproue it as a wicked thynge: and dooe trouble and putte thē to busynes, whiche dooe teache it. Wherfore the wisdome of the ghospell must be communicated & deliuered vnto thē, that be desyrous of it, or at the leaste to such as be curable. All thinges must not furthwith be cōmitted to all men, but as euery man weweth a profe of his towardnes and profiting: so certaine secretes must be opened vnto him.
Aske and it shal be geuē you, &c▪These excellente iewelles lyke as ye ought not to cōmunicate thē to all men: [...] they cum not from God the father to suche as be sluggishe & ydell. He geueth these thinges, but vnto suche as gredely craue thē: he denieth not these thynges to them that seke them diligently: he restreigneth not from this treasure, them that knocke importunatly. Aske therfore of the father not gēmes or golde, but [Page li] these true and inestimable riches of the mynde: aske I saye, and ye shal haue your asking. Seeke and ye shall finde, knocke and it shalbe opened vnto you. Your father is riche & bountifull, he denieth none, he enuieth none his ryches, but he wyll haue theyr pryce and value knowen. But he dothe not knowe the pryce of thē, whiche desireth fayntly. Therfore whoso dothe aske as he ought, he receyueth: whoso seketh gredely, he fyndeth: whoso knocketh at the doore instantly, to him it shall be opened. It is he that asketh well, which asketh holsome thinges, and whiche asketh with a sure trust: he seketh well which seketh with contynuall desyre: he knocketh well, whiche doth prouoke and moue goddes goodnes wyth good workes.
And in case ye receyue not forthwith that ye aske, yet distruste nor the bountifulnes and liberalitie of your father. For he wil [...]eue whan nede shal require, and asmuche as shalbe nedeful, yf ye perseuer and continue. For god is as sone entreated of his children,If ye then being yll, cā geue your childrē good gyftes. &c. as manne being a father is intreated of his children. For what father is there emong you so vnkynde, that yf his sonne require a profitable thyng, as is bread, wil he not geue him that he requireth, but for bread wyll he geue him stones? Or if he aske hym fyshe for to eate, wil he geue hym a serpent in stede of fishe? Truely he woulde denye it, yf his sonne shoulde aske hym a stone, or serpente, or some other noysome thyng. Ye therfore whiche be naturally geuen to yll, and also in other thynges yll for the moste parte, yet in this behalfe, not by vertue but throughe the instigacion of nature, ye kepe this honest and naturall affection, that ye can geue profytable thynges vnto your children: Howe muche more than will your heauenly father beyng naturally good, do the same? Wyll not he geue vnto you his chyldren, his good thynges, yf ye styrre and call vpon, with feruent and contynuall desyres, his bountefull goodnes?
And as touchyng the lyfe of manne, whiche is hurte or holpen with mut [...] all gentylnes and iniuries of bothe sydes, because it were to long to g [...]e preceptes and lessons of them seuerally, I wyll geue you a generall rule, whiche is naturally planted and graued in all men. Euery man well aduised, wylleth well to himselfe: but the common sorte of menne so loue themselfes that they wyll prouyde for their owne commoditie, to other mennes hurte and hynderaunce. But ye muste not do the lyke: but as ye woulde wyshe others to be towardes you, euen suche be ye towardes others. Euery man that is in ignoraunce desyreth to be taughte: euery man that dothe amisse, desireth louingly and secretly to be monished, rather than to be openly blamed: euery mā that is [...]edy, woulde gladly haue ayde and souccoure: no man woulde be backebyted nor slaundered, nor hindred of his good name. Therfore of this common witte and vnderstandyng, whiche is geuen to all men, let euery man take counsell of hymself, how he should vse hym selfe towardes his neyghboure. Let hym not do to another that which he would not should be doen to himselfe: and that he desyreth to be done to hymselfe, let hym doe to another. This is the very brief and sum of all thinges, whiche are taught by the lawe and prophetes: The whiche yf a man for lacke of leysure or for lacke of skylfulnes can not turne ouer and reade, t [...]ulye euery man hath a rule at home in hym selfe, by the which [Page] he maye directe and ordre his actes and dedes, so that he desyre rather to folowe ryght reason, than lustes and desyres.
If these thynges s [...]me harde vnto them that loue thys worlde, yf ye see the moste parte of men folowe the contrary, yet let nothyng trouble your mindes. The better the thynges be, the harder is the waye to them. Consyder ye rather wh [...]ther this waye dothe leade, than the easy entrye in to it. Let it be, there be two gates: the one a narrowe gate, where no man can enter but by a straite and a narrowe waye, but this gate leadeth byanby to euerlasting life: And another gate large and brode, where all men may enter by a brode and a playne waye, but it leadeth byanby to euerlasting destruccion.
Enter ye therfore by the narrowe gate, and desyre rather to goe to euerlasting lyfe with a fewe, than to euerlastyng perdiciō with many. For the large waye restraineth no man with the lawes of godlynes: & fawneth vpon men wt those thynges whiche delyght the senses of the body and doe please the lustes of the mynde:And fewe there be that fynde it. and therfore it doth allure many vnto it, and within short tyme it sendeth them so intised, throughe the large gate into miseryes, that cānot be told, and delyuereth them being deceyued with false goodnes, vnto extreme and very ylles. Howe narrowe is the gate, howe streyght is the waye, that leadeth to lyfe? For it sheweth furth nothyng that is pleasaunt to the fleshe: it is roughe and displeasaunt to many, and furth with it doth offer vnto them, thinges that be paynful to nature: as pouertye, fastyng, watching, sufferyng of wronges, chastitie, sobernes. This gate receyueth not thē that swell with glorye of this worlde, this gate receiueth not thē, that be puf [...] vp with pryde, this gate receiueth not them that be bollē with excesse and ryo [...]: this gate receiueth not them that drawe with them aboundaunce of worldly thynges. It receiueth none, but suche as be naked and vnburdened of all the desyres of this worlde, and as a man wolde say, theyr bodyes beyng put of, extenuated and fined into the spirite. Wherby it cummeth to passe, that this gate is found but of a fewe, because it is not spyed but with cleare iyes, which do clearly see those thynges that be spirituall.
Beware of false prophetes.But as touchyng suche men as doe dayly, with lust, excesse, pryde, auaryce, & with suche other fylthy desyres, and laughing lyke mad menne, goe hedlynge into theyr owne destruccion, ye be in no perill: (for in folowynge of them it is rather madnes, than errour.) Ye muste rather beware of them which companie with you hauynge a cloke of godlynes, where as they be enemyes of godlynes. They be alwayes talkyng of God the father, of the euangelycall doctryne, of the kyngdome of heauen, theyr apparell is course and symple, theyr chekes be leane with fasting, theyr body is worne awaye with leanesse, they praye long, they geue to the poore, they teache the people, and expound [Page lii] the holy scriptures: and being disguised with the cloke of these thynges they cum vnto you apparelled as though it were with shepe skinnes, whereas inwardly they be rauenyng wolues, and deuourers of the euangelycall flocke. It can not be harde to knowe the wolfe from the shepe, yf eche of them vtter his owne voyce, and yf eche of them be couered with his owne skynne. But what shal a man doe where as the wolfe counterfeytyng the shepe bothe with the shepes skynne, and the shepes voyce, crepeth into the shepe folde, not to becumme a shepe, but more cruelly to rent and teare the shepe? The wolfe chāugeth his voice and professeth the name of Christe, he professeth the doctrine of the gospell, but to the the intent he maye poison with his heresye, them that be vnwares and negligent. He counterfeyteth godly workes, to thinten [...] he may the rather abuse the simplicitie of other to hys desyres. Therfore ye whome I haue chosen to be the kepers and feders of my flocke, muste diligently take heede of these. Ye shall easely fynde out this counterfeyted iugglyng, yf ye loke narrowly vpon,Ye shall know them by their frutes. not the tytle and vesture, but the verye deedes whiche doe disclose the corrupte mynde. For albeit they teache well, yet they dooe not in dede the thynge that they teache. Euery tree hath hys peculyar and proper fruit, whiche by the taste dothe declare the flocke. If ye obserue and marke dilygently theyr lyfe and manners, ye shall fynde that they stande in theyr owne conceyte: they loke for theyr owne profyte, proude, reuengers, enuiouse, backeviters, desyryng of glorye, geuen to the belly, and alwayes more diligente in theyr owne matters, thā in the matters of theyr flocke, or the ghospel. I haue shewed you which be the frutes of the euangelycal tree, that is to say, a minde farre from all pryde, full of gentylnes, & not desyrous of vengeaunce, a minde despisynge all pleasures of this worlde, a mynde despisynge riches, and gredelye desyryng the godlynes of the ghospell, a mynde prompt and ready to dooe good to all menne, a mynde pure and cleane from all lustes and desyres, nor hauing no nother iye but to God onely, a minde refusing no affliccion or trouble, so that he maye promote and sette forward the doctrine of the ghospell, a mynde lokyng after no rewarde in this world for his well doynges, neither glorye, nor pleasure, nor ryches, a mynde that wyllethe well euen vnto his yll wyllers and doeth good to them whiche doe him hurte. Whosoeuer trulye in dede bryngeth forth these fruites, he is the euangelicall tree. Therefore they that shewe themselfes to be prophetes, and boaste thēselfes of this tytle, they that feyne themselfes by religiouse apparell to be shepe, where as in harte and affecciō they be wolues, they must be estemed and iudged of these fruites. Regarde not the boughes and the barke. These oftentymes be common to thē that growe in the fielde and them that growe at home, to the holsome and vnholsome: the fruite once tasted dothe declare the iuyce of the tree. And yf ye see in these, auarice, arrogancy, enuy, desyre of vengeaunce, dissemblyng, and such other, whiche are cleane contrary to the fruites of the euangelicall myndes: thynke not that any good fruite wyll spryng of the same trees. For what man is so mad to gather grapes of thornes, or fygges of brambles? that is to saye, of roughe and wylde shrubbes, moste plesaunte fruite? Lykewyse it is emonge menne. A very good tree, and bearyng gentyll iuyce in the roote of the mynde, bringeth furth good fruite. On the other syde, a very yll tree, what leaues and barke so euer it hath,A good tre cā not beare yll fruites, yet it bryngeth furth yll fruites. And these can not be turned nor chaunged: seyng their nature is vtterly repugnaūt. For he that hath a [Page] cleane and a syncere mynde, muste nedes expresse in deedes, the syncerenes of his heart and affecciō: and againe, he that hath a faulty and an infected minde, can not expresse in deedes, those thinges whiche declare a very good man. Although by the iuglynges and colour of holynes, sumtyme he deceyueth vnware men, truely he can not deceyue God: Therefore they that be colourablie good, let them leaue of theyr coloure, and become good in dede.
For emonge men, of an yll tree, maye be made a good. But yf he continue in his frowarde counterfeytyng let hym feare,Therfore by their frui [...]tes ye shall knowe thē. lesse he suffer the lyke of god, that will reuenge it, that the vnfruitful tree suffreth of the tyllman. And what dothe it suffer? It is cut down and caste in the fyer. So, whosoeuer beyng in the kingdome of God bryngethe furthe no fruite, or suche fruite as is vncumlye for his profession, vnlesse he repent, he shall be caste into the euerlastynge fyer. Therfore by this token ye shall knowe them, that is to saye, of the fruites, which yf ye fynde in them to be euyl, ye shall remoue them from the cure of the flocke: and shall not receyue them into the kingdome of heauen, nor coūte them for Christians, but for enemyes: not to thintent to hurte them, but to beware leste they hurte the flocke, beyng myngled among them. For there is nothinge more daungerouse than vngodlynes, if it getteth faythe and authoritie, thoroughe the false coloure of holynes.
All they that professe me onely with woordes, shall not be counted worthie the kingdom of heauen: for it is not the tytle that maketh a Christian man, but the lyfe. And I will not furthwith knowledge them for my disciples, whiche saye vnto me religiousely, Lord, Lord, when in dede they serue diuerse other lordes: that is to saye, Mammon and ryches, the belly and ambicion. Whom therfore shall I thinke worthy the kingdom of heauen? Them that haue vtterly refused worldly desyres, and hartily do obey the will of the father which is in heauen, whose will I preach vnto you. For whatsoeuer I teache you, it cummeth from him. And truly my name shal nothing profite them which lacke my spirite and workes, specially in that daye whan rewardes shall be appointed accordyng vnto euery mannes desertes, not by mans iudgement, whiche oftentymes dothe fayle, but by the iudgement of god: and the shepe shalbe secluded from the goates: so that those thynges shal not profite them, whiche nowe seme amongest menne, a certaine godly thing, and passing the doinges of manne. For than when they shall see euerlastyng life prepared for them, whiche folowyng the doctryne of the ghospell haue declared themselfes to be my true disciples:Many wyll say vnto me &c. and agayne when they shall see euerlasting punishmente prepared for them that shall be remoued from the companie of the godlye, many beeyng sore aferde shall come and desire nowe to be knowen of God, where as they haue counterfeited before menne the chiefe and moste excellent disciples of Christe, and preachers of the ghospell, and they shall saye vnto me: Lorde knoweste thou not vs thy seruauntes? Haue not we prophecied in thy name? haue not we chased a waye diuels in they name? haue we not reised vppe dead menne in thy name? haue we not put awaye poysons and diseases in thy name? haue we not wrought other wonders in thy name? and by these dedes glorified thy [Page liii] name? we haue declared vs to be thyne by so many argumentes and tokens, & nowe doeste thou not knowe vs? Than shall they heare this answere of me. Truely I neuer knew you,Depart frō me ye that woorke ini [...]quitie. no not than when ye dyd these thinges. I hearde you say, lorde, lorde, but I neuer perceiued in you ye harte of faithfull seruaūtes. I heare muche speakyng of my name, but I neuer felt my spirite in you: I heare of myracles whiche wer doen in my name, but I heare not of those speciall fruites, by the whiche the true disciple of Christ is knowen. Wherefore seyng that than, when ye did set furth your selues amongest menne in my name, ye were not myne in dede, but vnder the coloure of my professyon ye serued the▪ dyuell, departe nowe awaye from me, and goe vnto hym whose spirite ye haue receiued, and whose wyll ye dyd obey. What title or name soeuer they have, yf they weorke vnrighteousnes, they shall not be partakers of my kyngdome.
But lyke as the fruyte of the tree can haue no good taste, vnlesse the roote haue good iuyce: So the buyldyng, be it neuer so gorgiouse, high, and galaunte outwardelye, shall not be sure, vnlesse it be stayed vpon a sute and sounde foundacion. He that hath my spirite, that is to saye, a sincere affeccion, regarding nought elles but the glorie of God, he is a tree of a good roote: So he that stayethe not vpon the vayne thynges of this worlde, but vpon the true good thynges of the mynde, and doeth continue constantly in the same: he verye polytikely buildeth the buyldyng that neuer shall falle. Therefore whosoeuer heareth my woordes, & not heareth onely, but reposeth them inwardly in his harte, to thintente he maye expresse in his deedes that, that he hath learned: I saye that he is lyke a manne both wyse and politike, who to thintente he maye buylde a sounde and sure buyldyng, firste of all he deuiseth and loketh for a sounde and a sure foundacion, whereupon he maye sette his buyldyng to endure agaynst all tempestes of wethers. For in a calme wether euery buyldyng standeth safely, but the winter proueth the soundnes of the buyldyng. Some tyme aboundaunce of rayne falleth downe and beateth vpon it: Sometyme the fluddes increased with rayne, all to shake it with greate violence:Because [...] was grounded vpō the rocke. Sometyme the burlyng of the wyndes beateth agaynste it, and beeyng beaten and layed at by so many wayes, it standeth styll and moueth not. Why so? Because it standeth vpon a sure foundacion.
The buylder dyd foresee all these thynges, and therfore he sette it vpon a sounde rocke, throughe whose ayde it neded nothynge to feare all those assaultes. Agayne whosoeuer hearethe my woordes, and hearethe them onelye, and dothe not repose them in his hearte, nor expresse them in his dedes, is lyke vnto the rechellesse buyld, whoe not foreseynge the stormes and tempestes, settethe hys buyldynge vpon the sande, whyche is a foundacion euer fletyng and fayling, and nothyng trusty. Afterwardes falleth aboundaunce [Page] of rayne, the violence of ryuers runneth vpon it, the storme of windes runneth agaynste it, and the house is leused and plucked vp from the foundacion, and fallethe downe with a great crashe. Why so? Because the buyldynge was goodly and gaye to see to, but it stode vpon an vnprofitable foundacion. Therefore your principall chiefe care and consideracion must be of your foundacion: fasting, almesse, prayer, simple apparell, finally myracles, be lyke a gay building. But if the minde of hym that dothe them, loke after vaine praise of men, after lucre, or after pleasure, all shal fall when the sore storme of temptacion draweth nere. But whose affeccion and desire is surely fastened in the doctrine and promyses of the ghospel, lokyng for the rewarde of his well doinges of God onely, he shall be able to stande agaynst all displeasures and iniuries, against the cruel persecuciōs of the wicked, against the craftye assaultes of heritikes: Fynally agaynst al the engyns of Sathan, and against death it selfe, shall he be hable to stande styffely, without discouragement, vntill that day when that Perseueraunce, the conquerour of all euels, shall receyue her crowne.
Whan Iesus had ended these sayinges, the multitude mused muche at this newe trade of doctrine. For they heard no suche thyng of the Scribes or Phariseis, whiche yf they added any thyng vnto Moyses lawe to bryng them self in estimacion with the people, they vsed to brynge furthe certaine werishe constitucions, of wasshyng their handes before meate, of washyng the bodye yf any came home from markete, of washinge of cuppes, of paying of tythes, that came of mintes and of rue. Iesus taughte no suche thing, but where as he set furth by miracles what he could do in dedes, he declared himselfe to be the same in doctrine,For he taught thē as hauyng power. forbydding wyth authoritie, that whiche the lawe fauourably did suffer, and requiryng that whiche the lawe did not require. The lawe suffered diuorce for euery cause: Iesus forbade all diuorces vnlesse it were for aduoutry. The lawe forbade nothyng but to kill: Iesus required, that we shoulde not be angry with our brethren, and declared euidently that he was not onely the interpreter, but the lorde of the lawe also: not the minister, but the author. Finally a certaine lyuelines, of his perfecte doctrine, and a certaine naturall strength of trueth,And not as the scribes. touched and enspired the simple multitude whiche was desirouse to learne, and neuer had experience of the lyke in their Scribes and Phariseis.
¶The .viii. Chapiter.
[Page liiii] THerefore whan Iesus had spoken these weyghtye and highe thynges in the mounte, not to euerye man, but chieflye to hys disciples, and to suche as were able to folowe them with cherefulnes of the spirite: he dothe abase hymselfe agayne to the humylytie and lownes of the common sorte, whiche had many vnweldy, weake, lame, and sycke, whom he thought to allure to the desire of heauenly thynges, throughe corporall benefytes. And in healyng of them he dyd the same by significacion, whiche he did by his doctrine in healyng the diseases of the mynde.
Eyther of these thynges gaue credite and autoritie to other. We beleue hym the more willingly whom we loue, and loue is wunne by benefites. And his sayinge weyeth well with vs, whom we see and perceyue to be so mightye in dedes. Therefore when Iesus left the hill and came into the playne, diuerse companies of men drew vnto him on euery side, to thintent that many might beare witnes of the miracles that he shoulde do.
Wherfore a greate numbre being gathered together, beholde, there cummeth furth a certayne man geuyng occasion of a miracle, and teachyng them withal, as by a figure, from whence and by what faythe, they that wer diseased wyth the leprye of the soule, should seke remedy. For there came forth a certayne man hauyng his body infected with the lepry. This disease emong the Iewes was counted muche abhominable, and is thought to be suche, that no phisicion can heale it. The iudgement of this disease, as of a sacrate thyng, was appoyncted vnto the priestes, whiche searched out by meruaylouse and diuers obseruacions, whether the bodye of anye man wer infected wyth the veraye leprye or not. It was not leful for them that wer iudged to haue this disease, to cum in the companye of men, neyther was it lefull to touche the body which was defyled with this disease. This man therfore iudged of the pristes, and beyng fowle with the very lepry, durst yet cum to Iesus, which is the purifier and clenser of all. The desyre of health toke awaye shame fastnes, the approued goodnes of Iesus towardes all men made him bolde.Lord if thou will ye mayest make me cleane. So many examples of other, which returned home beyng made whole, made him to trust well: Therfore when he fel downe before Iesus and worshypped hym, he sayed: Lorde yf thou wilte thou mayste clense me. What woulde a proude pharise or one of Moyses priestes haue done in this case? he woulde haue abhorred the vncleane and fylthy man, and woulde haue disdayned to haue talked wyth hym. But Iesus playing the parte of a good shepeherde, hauing delight in the mans fayth,And Iesus put forthe has hāde. &c▪ whiche was ioyned with so greate modesty and coldenes, whiche also durst nor desire to be clensed, vnlesse it myght stand with the pleasure of him, who knowethe what is meete for euerye man, (but yet he doubted not but that he was able yf he woulde) Iesus (I saye) refused not the vncleane manne, but reched out his hande and touched hym. And here he dyd neglecte the lawe, as touching the letter. And spake suche wordes wherby he declared bothe the goodnes of his will, and the greatnes of his power. Because (ꝙ he) thou doest beleue that I can yf I wyll, I will: Be thou whole. And as soone as he had spoken, the skynne was chaunged, and the disease left hym, the people beeyng witnes of the same.
After this, to thintente the myracle myghte the better be beleued, and [Page] also the priestes haue no occasion of reprofe to reproue or misconstrue that he should take vpon him auctoritie to iudge of the leprye, and to plucke vnto him the lucre and gaine which was wunt to cum vnto them of suche as were clensed of leprye,But go & [...] thy selfe to the prieste. &c. he sayeth vnto hym: See thou tel no manne that thou arte purged of the lepry. For it is not thy parte to iudge of thy selfe, and I take not vpon me the office of the priestes.
Therfore firste of all go vnto the priest and shewe thy selfe vnto him, and if he declare the to be cleane, whiche heretofore hath declared the to be leprose, then shalt thou offer the gifte whiche Moyses commaunded to be offered of them, who chaunced to be clensed of the leprye: leste afterward they lay vnto thy charge▪ and blame the which camest among the multitude: and me also which coulde not geue perfect health. For the gift whiche they receiue of thee as pure and cleane, shall reproue theim yf hereafter for hatred of me, they begyn falsely to blame that that is done. For yf thou were not leprouse before, why dyd they remoue the from the congregacion? If thou be not nowe cleane, why haue thei receiued of thee thy gyft, as of hym that was pourged & clensed? Iesus would that the people should testify how muche profyte the Leaper had by his faith, and howe lyghtly with a woorde he toke awaye all his disease, to thintente they myght geue eare vnto his doctrine with the same faythe, whereby they myght be healed of the diseases of the minde.
Therfore after that he had taught the Iewes by thys facte and dede, that the waye vnto ealth was easie by the sincerenes of fayth: So forthwith he teacheth in the captayne of an hundred menne, that the waye vnto health, was not stopped from the Gentiles, so that they haue fayth mete and worthy for the ghospell. For whan he was entred into Capernaum, whiche is a towne not farre from the poole of Genesareth in the borders of zabulou and Neptalim, there came vnto hym a certayne captayne, the whiche kynde of men, the Iewes abhorred for two causes. First because they be vncircumcysed for the moste parte, and alienes from Moyses lawe: secondlye because that kynd of lyfe is defamed commonly.Lorde my seruaunte lieth at home sicke of the palsey, &c. But the good Iesus whiche came to heale all men, turneth not hym awaye neyther. The captayne maketh a requeste vnto hym, saying: Lorde I haue a seruaunt at home, whom I loue intierly, for that he is faythfull and profitable in seruice: He nowe wholy vnprofitable, lyeth vpon his bedde, diseased with the palseye: and he is not [Page lv] onelye vnprofitable vnto me,And is sore vexed, &c. but also he is sore vexed with the rage of his disease, being now at deathes dore. And this kynde of disease, lyke as it is daungerouse and greuous: so is it not lyghtlye cured by the arte of Phisicians.
Iesus delightyng in the fayth of the man (whiche doubted not but that with a worde he was hable to heale his seruaunte beyng absent) to thintente he might declare vnto all menne, the fayth and truste of the man ioyned wyth greate humilitie of harte, aunswered: I wyll come, and I wyll heale hym.
Whereunto (quod the Capitayne) Lorde? I am no Iewe, I am a captayne to be abhorred of the Iewes, for twoe causes, and therefor [...] muche vnworthye, that thou shouldeste enter into my house and be defyled wyth my companye. There is no nede of thy bodelye presence: Onelye saye the worde, and (suche is thy power and myght) furthwith my seruaunte shall be healed. Thou haste aungels and messengers to whome thou mayeste commit suche busines. I knowe by my selfe, I haue a ruler to whome I am subiecte, I am obediente to his commaundementes, neyther is it nedefull for him to do all thynges. It is sufficiente for hym to committe his matters wyth authoritie. Agayne I haue souldiers vnder my rule, by whome I dooe those thynges whyche be not meete for me. Onelye I geue my commaundemente, and they obey thesame: I commaund one to goe some whither, and he goeth. I commaund another to cum, and he cummeth. Agayne vnto myne owne priuate seruaunte I saye, do this or do that, and he spedely doeth what he is commaunded. If my seruauntes obeye me beeyng a sinner and an ab [...]ecte: howe muche more oughte youres to be obediente vnto youre commaundementes? Iesus hearynge these thynges merueyled, not for that he was ignorante of the mannes faythe, but because he woulde cause all men to meruayle at it, and turnynge vnto the Iewes whiche folowed hym, and as it were castyng theym in the teeth with their vnbelefe, sayed: This I assure you, hitherto haue I not founde so greate faythe in my people of Israell, as I haue founde in this straunger: whiche neyther knowethe the Prophetes, neyther hath receyued my doctryne, nor hath [...]een my miracles.
Ye stande in your owne conceyte, because ye be the children of the patriarches, whome god loueth▪ because ye are the peculiare people of god to whome this healthe and saluacion is promysed. But this I assure you: the tyme shalbe, that many shall come on euery syde from the vttermoste partes of the worlde, whom ye do lothe and abhorre as straungers and alyens, whiche shall enter in by fayth, and sytte in the kyngdome of heauen wyth Abraham, Isaac, and Iacob: and your fathers shall acknowledge them for theyr euangelicall faythe, as theyr lefull chyldren, and shall take them to theyr table to be partakers of the euerlastynge felicitie. Contrarye wyse the chyldren of the kyngdome, whiche touchynge the fleshly kynrede, cummeth of the stocke of Abraham, Isaac, and Iacob, for theyr vnbelefe, shall not onelye not be receyued to that goodlye and happye feaste, but they shall bee thruste out into the outwarde darkenes,There shalbe weping & gnasshynge of teeth. because they woulde not see before, the lighte that was offered them. There shall they be punished for theyr vnbelefe, wepyng and gnasshyng with teeth: hauyng intelligence nowe to late from what grea [...]e felicitie they be fallen by theyr malyce: and enuye shall make theyr sorowe the more, what tyme they shall se straungers & aliens to be receyued to the felicitie and honoure, whyche was promysed vnto them.
[Page]When Iesus had spoken these thynges vnto the Iewes, to the intente they should geue the more credite vnto his saying through the miracle, he turnyng vnto the captayne, sayeth: Go thy waye, and as thou haste beleued, so be it done vnto the. Clerelye declaryng that helth is not geuen, neyther to the stocke and kinred, neyther to the other merites, but to fayth onely whiche he required, and founde lacke of, in moste parte of the Iewes. And as he sayed, so the thyng folowed. For it was tried that the selfe same time the Capitaynes seruaunte was sodeynlye delyuered from his disease, that no manne shoulde suspecte that it was done by chaunce, or by the helpe of Phisicians. For as no man is sodeinly delyuered from the lepry after the course of nature: so the palsey forsaketh no man sodenly.
And he touched her hande & the feuer lefte her▪When he had shewed furth these and certayne other myracles, he withdrewe himselfe for a tyme from the multitude, and wente into a house that was common to Symon Peter and Andrewe his brother. There folowed on Iames and Iohn. There he knewe that Peters mother in lawe haddess greate a feuer, that she kepte her bed: and he beyng desyred to heale her taryed not but toke her by the hande and lyfte her vp, and forthe with her whole feuer wente awaye, lyuelines and cherefulnes returned, in somuche as she ministred and serued theim of meate: so clerelye was she delyuered from all grudgyng of the Ague. Truely no parte of the feuer remained, where as they whiche be healed by the arte of phisicians bee troubled longe tyme after theyr disease with feblenes and lothsumnes. Nowe whan night drewe on, a greate multitude cummethe thycke and swarmethe at the doores: lokyng that after his meate, he woulde retourne agayne vnto hys well doynge. As he came furthe, they offered vnto hym a meruaylouse number that were vexed wyth diuerse diseases, and also demontakes whyche were possessed wyth deuylies, he castynge oute the spirites, and puttinge awaye the diseases, healed them all: wherein also he did agreablye vnto his name. There was none so fow [...]e and so horrible kynde of diseases, whyche Iesus woulde lothe and turne away from. There was none so vehemente or incurable, whyche furthewyth at his commaundemente dyd not forsake the man.
Wyth a worde he healed all, frely he healed all, doyng nowe the selfe same thyng in takyng a way indifferently the diseases of the bodye,And healed all that wer sicke. whiche he went aboute to doe in takynge awaye synnes, whiche be the more fyerce diseases of the myndes. Truely for this he came into the worlde: and this was it, that Esay prophecied of him many yeres paste: he toke our infirmities wyllyngly vpon himselfe, and he dyd beare our diseases.
And when Iesus sawe that the multitude woulde not departe, thoughe he had healed all the sycke and diseased, and thoughe nyght were at hande, for nowe the sunne was gone to glade, but that they came thicke aboute hym on euery syde more and more: he commaunded his disciples to prepare him a ship to goe ouer the water, that by that meanes he myght bee delyuered from the multitude. This once heard, certayne of them departed home. But a certayne importunate Scribe folowed Iesus vnto the water syde, desyryng to bee receyued into the numbre of his disciples: whom he had seen so magnified of the people for his power in shewyng of miracles: not to thintent he would folowe his doctrine and lyfe, but that he might get him renoune and lucre of his miracles. He therfore cumming vnto Iesus, sayde: Master I will folowe the whither soeuer thou goest. It was a woorde mete for him that should haue been a disciple, yf the woorde and the harte had agreed. He put forth himselfe of his owne accorde, and offered hymselfe vnto all thynges, nor made no pretence of [...]ariyng. But Iesus neyther repelled the mannes importunitie, neyther layed [...]nto his charge his corrupte mynde, but secretely monyshed hym that he was vp mete disciple for hym, nor himselfe lykewyse no mete mayster: for whosoeuer loketh after the commodities of this worlde, ioyneth himselfe vnto hym but folyshly, whiche neyther had nor soughte for, neyther riches, nor glory, nor kyngdome in this worlde: but imbraced extreme pouertie, ignominy and affliccion: in so muche as he had not those thynges whyche the byrdes and beastes lacketh not.The fore [...] haue holes The foxes (ꝙ he) although they haue no houses, yet haue they holowe dennes to hyde them in. The byrdes fliyng and wauoring in the ayer, in the stede of houses haue nestes to rest them in.But the sonne of mā hath, not wher to rest his head. But the sonne of man so is destitute of all succours of this worlde, that he hath no place to laye his head in. Yf any manne desyre suche a Mayster, yf he wyll, let him folowe me: but with harte and affecciō, and not onely with the steppes of the feete. So the Scri [...]e knowyng his owne conscience, dyd forbeare to folowe hym.
Agayne one of them whiche began to be in the noumbre of his disciples moued by tray [...]tie and weakenes, when he heard of the extreme pouertie of Christe, [...]kyng an occasion by sum coloare to slippe awaye from the disciples of Iesus: Lorde (ꝙ he) before I folowe the wholly, whither soeuer thou goest, suffer me first to retourne home and burye my father. The cause to the apperaūce semed godly, but Iesus willing to teache that all thinges should be set a part in the matter of euerlasting healthe, and that herein all tariyng and lingeryng is daūgerouse: suffered not the yonge man beyng of a good mynde, but yet feble and wea [...]e to [...]e intangled with busynes of testamentes of the dead, vnder the pretence of godlynes, and whites he prouideth for the vile inheritaunce of the worlde,Let ye dead bury [...] they [...] dead. to fall from the inheritaunce of heauen. Nay (ꝙ he) thou shalte [...]ow nothing haue to doe with thy dead father, whiche haste profest thy selfe to the heauenly lyfe, there will be ynow to burye thy father. Suffer the dead to bury theyr dead, and lette them put them in the yearthe, whiche loue yearthely thinges, let them burye him whiche is dead in the yearth, whiche beeyng alyue [Page] be both dead and also buried. They be alyue to men, they be dead to God. Be thou carefull to lyue, and departe from the companye of the dead, yf thou wilt lyue in dede.
Therefore when Iesus had sent awaye the multitude, and was entred into the ship, his disciples wayting vpon him, as he rowed, sodainly there ro [...] atempeste, and the water was so moued, that the waues ouerwhelmed the ship. Iesus in the meane season slept vpon a pillowe, signifiyng as it were by a figure, what perill there is in thynges here in the worlde, as often as they slepe beyng delighted with cōmodities and pleasures of this worlde, whiche haue taken vpon them to be in stede of Christ. But in these tempestes [...]amp; troubles the disciples do shewe where we shoulde seke for succour. For they beyng amased we feare, plucke at Christe, and wake him out of his slepe. Lord (ꝙ they Loue us, we be loste. For yet they beleued he was but only man, and that they coulde not be safe,Lorde saue vs vnlesse that he were awake. Therefore Iesus inyodyng to make them holde and without feare, and conquerours against al assaultes of the most sore and vehement troubles, rebukyng theyr great feare: Why feare ye (ꝙ he) ye men of li [...]le fayth. Ye whiche haue seen so manye miracles, [...]amp; haue hearde my doctryne, ought to be put in feare with nothyng, as though the helpe of God woulde fayle you in any place, if so bee that fayth and trust neuer fayle you, whiche as yet I se not in you so muche as ought to bee. After that Iesus had thus manis [...]ed his disciples, he rose, and to thintent to shewe hym fel [...]e the Lorde of all the elementes, he rebuked the wyndes, and the sea, and furthwith the tempest seased, and there folowed a meruelous caulme, because it myght the more appere, that it was doen, not by the strength of manne, [...]at by the power of God, for there is nothyng more disobedient or vnruly, than the sea once troubled, and yet at the Lordes commaūdement, it was sodainly turned into a great calme. Further the disciples and other whiche were in the shippe, muche musyng at so merueylouses matter, sayde: what might ye man is this▪ for vtterly he semeth to be more than man, for not onely diseases and deuils, but also windes and the sea obey his commaundementes. And by this [...]aumple, Iesus our very good Lorde hath taughte vs, that as often as the [...]ormes of tēptacions and persecucions rage againste vs, that we shoulde se [...] for helpe no nother where but of hym. Euery tumult and trouble shalbe made caulme and quiete, if that he awake in vs.
Therfore when Iesus had passed ouer the water, he came into the countrey of the Gergesites, and beholde there was offered a matter and an occasion of a greater wonder. There met him two men, which of long time had been possessed with the wurst kynde of deuilles, which eyther wandered in the wildernesse, or els hid themselues in dead mennes graues, whiche were wont to be made and set vp by the highe waye. Theyr rage was so great, that no cheynes coulde holde them, but breakyng all theyr bondes rani [...]e vpon the waye goers, so that no man could safely passe that waye. No man durste bring them vnto Iesus, as I haue tolde you how they did with dyuers other, but the secret might of Iesus drewe them against their wylles. The wicked spirites wer sore [...]ered, and could not abide the diuine power, in so muche that beyng giltie in themselues, they felte a certayne newe and a secrete tormente, yea before that Iesus spake vnto them, they feared lest the daye were no we at hande in the whiche they should be sent into the dungeon of hel, there to be punished eternally, and not to be suffered hereafter to molest and trouble men. Therfore torment and feare forced them agaynst their willes,O Iesu the sone of god what haue we to dooe with the? to speake and to beare witnes of the diuine power in Christ. They cryed out therfore by the mouthes of the miserable men. Iesu the sonne of God (ꝙ they) what hast thou to do with vs? Arte thou come hither to torment vs before our tyme? we know what misery and wretchednes a [...]ydeth for vs accordyng to our merites, but suffer vs for a tyme. That daye shall come to vs to soone. We desyre delaye and not to be deliuered. Not farre frō the place where these thynges were doen, there was an heard of hogges feding, than the deuils feling themselues to be sore vered by the power of God, lest they shoulde departe without any hurte doing (so great was their malice) they made this peticion vnto Iesus: If in no case thou wilt suffer vs to dwell and abyde in this house, suffer vs at the lest, that we maye departe hence and enter into the hogges, a beast bothe filthye and abhomynable.
As soone as Iesus had geuen them this libertie, which thought it sufficient to prouide for the helth and saluacion of man, the multitude of diyels went furth with into the heard of hogges. And behold furth with the whole heard, driuen into a fury, ranne downe hedlong from the hill into the water, and there perished in the water. This suffered Iesus both to shewe the notable malice of the deuils, and to geue occasion that this myracle mighte be bruted abrode. For the swyneheardes seyng this horrible sight, ranne away for feare, and went into the citie of Gadera, and tolde the citezens what they had seen, and what had happened to the Demoniakes, now commonly knowen, to whom it chaunced to be healed, and what had happened to the hearde of hogges. The whole citie of ye Gaderenes being amased at this tidinges, went foorth to meete Iesus, fearing lest he should come to them. They saw theyr hogges kylled. They saw the two men that were naked, now appareled, they sawe them healed of theyr frenesy and quiet out of theyr rage, inso much that they sat at Iesus feete knowlegyng hym to be the autor and cause of theyr helth. But because the [...]e Gaderenes were grosse and euill, they feared more the mighte of Iesus, than they loued his goodnes, and they regarded more the losse of theyr swyne, than the health of men.
[Page]They went vnto Iesus and desyred him to depart from theyr coastes: who if they had throughly knowen him, they would haue desyred him instantly that he would haue vouched safe to come into the coastes of theyr countrey, to do thesame thyng in theyr hartes, which he did in the two Demoniakes. for the hogges declare what was theyr lyfe, the which ye deuilles desyred to possesse in the stede of men. Therfore Iesus taughte them nothyng, content onely to put them in feare: notwithstandyng he hath taught vs by this exaumple, that there is no pestilence, nor poyson of the mynde so sore, that we should despayre of health, yf we chaunce to come to Iesus. For there be [...]ertayne desyres so vnbrydeled, so vehement, and so wilde, that they driue and force hym that hath them, vnto withecraft, manslaughter, to slaughter of his dearest frendes, and to other wicked dedes not to be named, and sumtyme they dryue hym vnto suche madnes, that he killeth hymselfe. No meaues of man can heale and helpe these thynges, onelye Iesus can geue healthe if he wyll vouchesafe to come vnto them. There is no despayre, he wyll vouchesafe yf they agayne wyll come to hym.
The .ix. Chapiter.
IEsus therfore not minding to geue that that is holye vnto dogges, nor to cast preciouse stones vnto swine, entred into the shyp, and went ouer the water agayne, returnyng into his citie called Capernaū, for there he had a house at that tyme. And when he was entred into the house, many gathered about hym, emong whom wer also doctours of the lawe, that came from Galile, Iewry, and Hierusalem, and as he sat, (the Scribes and the doctours sitting by him) he taught them. And when there came about hym so great a number of men, that the house was nowe to litle, nor the entrye was not hable to receyue so greate a multitude, certayne there were whiche broughte vnto hym a certayne man greued and vexed with so vehement a palseye, that he was carried of foure men bed and all, whiche was rather a karkas of a man, then a man. Who when they knewe that Iesus was within,They brought vnto him a mā sicke of the palsey. and that they coulde not entre for the multitude, they clymed vp vpon the house top, and remouyng the tiles of the house, let down by ropes through a hole the bed with the sicke man, before the feete of Iesus. Iesus not offended, nor greued with this importunitie of the seruauntes, but rather allowing the feruencie of their faith, and albeit the faithe of the sicke man ought to be no lesse, which eyther commaunded that he should be let down, or els wiilyngly suffred it: turning vnto the manne bedred, to [Page lviii] thintēt that he might cōmēde his fayth very muche to thē that stode about: be of good courage my sonne (ꝙ he) thy synnes be forgeuen the: first deliuering that parte of the man from disease, frō whence the disease of the body came: and yet meruelouse gently he calleth hym sonne, beyng a man wretched and miserable both in body and soule, priuely casting the phariseis and Scribes in the teeth with theyr pryde and arrogancie.This man blasphemeth. The multitude keping silence and marueling, certayne of the Scribes whiche remembred that God sayth in the holy scripture: It is I that put awaye the sinnes of men, wheras in suche a great resort of the fauourers of Iesus they durst not openlye murmur agaynst hym, they spake secretely with themselues: this is a blasphemer of God, whiche beyng but man, taketh vpon him the power of God. But Iesus whiche had somewhat declared his godly power vnto the phariseis in forgeuing of sinnes, declareth the same also by a speciall signe, openyng and shewyng that it is not hyd from him, what euery man doth thinke.
Therfore makyng aunswere vnto those thynges, whiche they spake with themselues in their secret thought, sayeth: Why do ye enuy at well doynges thinking ill in your hartes? Suppose ye because the disease of the minde is not seen with bodely iyes, lyke as the health also, that I take vpon me vntruly, and promise vnto other that I cannot perf [...]urme? But whether thinke ye more easy to saye to hym that is in sinne, as I sayed euen now, thy sinnes be forgeuen thee: or els to saye vnto the man diseased with the palse [...], whom ye see wholy bound with diseases, aryse and walke? Therfore to thintent that by the reason of thinges that ye see, ye may also beleue the thinges true that ye see not, and that bothe are indi [...]erently easye to the sonne of manne, with a worde to take awaye the disease, and to pardon the sinnes, I wyll geue you a signe and a token manifeste and open to euery mannes sense & vnderstanding. And in case ye shall see these wordes whiche I shall speake nowe not to be vayne, but to haue theyr present efficacie and strength, doubt not but that the sonne of man hath power in yearth to forgeue sinnes, and that not by sacrifices, or by holocaustes, but by simple and plaine woorde. And therewith turnyng to the diseased of the palsey, sayed: Aryse, take vp thy couche and departe into thy house, that they whiche haue knowen the sicke,Arise take vp thy bed & go home▪ and despayred of thy health, maye see and perceyue that thou art sodē ly made whole and strong, insomuche that thou art not onely hable to go vpon thy feete, whiche a litle before wast borne of .iiii. portes, but also, the course of thynges now chaunged, thou art hable to beare the bed, which hitherto hath borne thee. And furthwith as he spake, the thyng came to passe, the diseased of the palsey ryseth vp, and laying the bed vpon his shoulders, departeth into his house after an other manner of fashyon and pompe, than he was caryed a litle before. Whan the multitude sawe this euident and manifest myracle, and playnly perceyued that it was a thyng not of the power of man, but of God, they glorifyed God whiche gaue suche power vnto men in yearth, saying that they neuer sawe suche a thyng doen of them, whiche are counted the chiefe and the moste excellent men emong the Iewes. But the Scribes were so put to silence, that they were the more styrred and exasperate with enuye, because they sought more theyr owne glorye then the glorye of God: by the whiche increasyng and shynyng furth dayly through Iesus, they sawe themselues to bee diminished and darkened. For like as [Page] the sunne darkeneth the candle: so the glory of God darkeneth, and causeth to vanishe awaye the vayne glory of men. But the enuy of these men profyted to none other ende, but through resistaunce, to make the glory of Christ more manifest and notable. For god can vse the malice of men, vnto his glory and renoume. Therfore Iesus to geue place to the enuy of the Scribes, departed thence, and returned vnto the meere and poole, where he taughte the multitude gathering about on euery syde.
Further as he passed by the custome house, he espyed sitting there a certayne Publicane called Matthewe, whiche also was named Leuy the sōne of Alpheus. And this kynde of men because of their filthy gayne and great extorcion, be defamed and slaundered many wayes, especiallye emong the Iewes. But Iesus whiche heretofore called vnto him Simon & Andrewe, Iohn and Iames, from an homely & a meane kinde of gayne, but yet honest and lawfull, now to declare openly that he despiseth vtterlye no kynde of men, so that they repent and turne them to the better: called vnto him Matthewe, and commaunded him to folowe. He without any [...]arrying, leauyng his accomptes vnperfecte, leauying his lucre and gayne, beganne to folowe Iesus: and sodenly became of a Publicane, a disciple. For the voyce of Iesus, had a certayne wonderfull efficacie and strength, and a certayne secrete power & maiestie shining in his countenaunce, whereby whom he would, he allured & drewe vnto him, euen lyke as the stone called Magnes, draweth yron. After that, Matthewe desyred Iesus, that he would vouchesafe to feast in his house.And it came to passe. &c. Which thing Iesus did without any griefe, to teache his disciples that they shoulde not forsake the cumpanye of wicked men, if there be any hope that they wyll be the better by theyr cumpany. Matthewe of suche thynges as he had than, made a bounti [...]ull and a great feast, vnto the whiche he brought many of his sorte of men, both Publicanes and sinners, whom by his example and communicacion,Beholde manye Publicanes. &c. he allured vnto admiracion, and loue of Iesus. Therfore whē the Phariseis sawe Iesus and his disciples sitting at meat with them, seking for matter on euery syde of blame and reprofe, they dare not speake vnto him leste they might heare that whiche they would not, but indeuoure to withdrawe his disciples from him. Why (ꝙ they) doth your maister (whome ye folowe as one notably holye) feast with Publicanes and sinners,And wh [...]n the Phariseis saw it &c. whome we forbeare as filthye and abhominable? But lyke do soone flocke with the like: and commonly we become suche as they be, with whome we lyue. When that Iesus heard his communicaciō, he taketh vpon hym to defende his disciples, beyng yet but weake: teaching that the preachers of the gospel be not defiled with the cumpany of sinners, with whom they cumpany for no nother intent, but to allure them to goodnes. But the Phariseis do shunne and flee from the Publicanes, whiche cō monly be counted sinners, not because they would not be defiled with their sinfulnes, but to thintent that they themselues beyng wurse than the Publicanes, [Page lix] may be counted holy among men: but they that be [...]udued with the holines of the ghospell, do not desire the cumpany of sinners, to the entent that they would take any lucre or vauntage from them, but to enrich them with godlines, and they enter into their houses for no nother purpose, than the good physicions enter into the houses of sicke men. For it becūmeth a faithfull physicion, to bee more often in no place, than among them which haue nede of the helpe of physicions. Therfore he turnyng vnto the Phariseis, whiche thought themselues iuste men, whereas indede they were infected with muche wurse vice, sayeth vnto them: I cumpanye with the Publicanes and sinners, because I am the physicion of the soules, & thyrste for the helth of men. To what purpose is it to cumpany with the iust, as ye suppose your selues to be, sith they nede no physicion? They nede a physiciō that be ill at ease, and the phisicion is profitable vnto thē, which knowlage their disease, and be willing to be healed. Therfore to lothe and despise thē it is no holines but pride: and to succoure them, it is a sacrifice muche more acceptable to god, then any kind of sacrifice whiche is offered in the temple. Ye which know the scriptures,Bo ye rather & learn what that meaneth. ought not to be ignorant in this, where god speaketh thus: I wyll mercye rather than sacrifice. Agayn in Esai, he refuseth your offeringes, but the worke of mercy, he neuer refuseth. If ye haue not yet marked this thing, go and learne what this worde of god meaneth, and than if ye thinke good, reproue my doyng, which is not cōtrary to your lawe, but agreable to the wil of god. And why should I refuse the cumpany of sinners, whiche came purposely to stirre and prouoke suche maner of men to repentaunce of their former life? Many thinke themselues iust: if I with drawe my self from them, they ought not to be greued, for they haue no nede of my helpe. And it were a vayn thing, and but a rebuke to cal them to repē tance, whiche haue nothyng to repēt. With this talking Iesus touched and in maner skorned the arrogant pride of the Phariseis, whiche thought them selues to be iust, and were not.
After these thynges, certain disciples of Iohn, which by the reasō of a certain carnall affeccion, dyd enuye Iesus, magnifiyng Iohn their maister, as one more excellent than Iesus, ioynyng them selues with the Phariseis, go vnto Iesus, and feare not falsely to blame him to his face, because he vsed his disciples ouer delicately, and brought thē not vp so hardly as Iohn did his, whiche semed to promise a more hard and straite disciplyne. The Phariseis sought for a fame & an opinyon of holynesse among the people by two waies chiefly: that is by fasting and praier. Wherfore they demaund of Iesus, why do we the disciples of Iohn and the Phariseis fast so often, & pray after the ordinance of our aunceters, whiche haue taught that prayer should be commended and set forthe by fastyng, and thy disciples vse not like faste? Unto this manifest and false reprose, because it touched hym, & not his dysciples, [Page] Iesus answered very gentely,And Iesus sayed vnto them: Can the brydegromes. &c so that he neither reproued the ordinaunce of Iohn, neither plainly condemned the fastynges of other men. But only shewed that the gentlenes, which he vsed towardes his disciples, was not of negligence, but of policie, whereby he brought them by lytle and litle to greater thinges, euen as when a wyse and skylful teacher of youth doeth not furthwith feare the tender age with harde thynges, but with inticementes allureth it to thynges of difficultie, and taketh occasion to answere, by yt reason of the witnes that Iohn bare. For hetestifiyng of Iesus before thē that thought that Iohn was Christ: he that hath a spouse (ꝙ he) is a spouse, and his frende standeth by and reioyseth muche because he heareth the voice of the spouse, meanyng Iesus to bee the spouse whom the prophecye in the psalme did promise should cum lyke a bridegrome out of his chaumbre: and he hymselfe nothing els but the frend of the spouse. Iesus therfore putting them in remembraunce of the saiyng of Iohn, saieth: Can the childrē whiche be in the chambre of the new spouse, whereas al thinges ought to be ioyfull be troubled and greued with the Iewish and lowryng fast, chiefly seing the spouse is present? Enuy them not for this ioye whiche wyl not long indure. Suffer them to be led with this tēdernes gentely and swetely vnto thinges of more perfecciō. Now they haue their spouse, and they be holy set on him, they haue no leysure now to faste: and they be so tendre, that they cannot awaye with it. In the meane season they shall growe and were, and the tyme shall cum, when their spouse shalbe taken from them, than they beyng stronger, shal not onely fast of their owne accord, but also they shalbe able to suffer sharper showres. The Iewes put the chiefest point of their religiō in of ten fastinges, and lōg praiers: These thinges as they be not to be reproued. yf they be not doen for vaynglory but for godlines: so the doctrine of ye gospel hath an iye and regarde vnto strōger thinges, & matter of more weight, vnto the whiche thynges I frame and fashion my scholers by litle and litle. Therfore my manner of teachyng agreeth not with Iohn. It is newe that I teach, and my doctrine is new, and a new maner of teaching is most semely for a newe kynde of doctrine. It behoueth not a schole mayster to bee ouer hasty: the thing shal declare it self in time, whose scholers be better brought vp and taught. Old thynges must not be mengled with newe. For no manne soweth a patche of new and rawe cloth in an old garment. For by this way, the hole of the olde garmente is not onelye not mended, but also the hole is made greater and more ill fauored, because the newe cloth agreeth not with the olde.Neither do mē put new wyne into olde bottelles. And they that be wyse and polytike menne, put not newe wyne into olde vesselles. For than a double inconuenience foloweth, whilest both the wyne runneth out, and the vessels be broken and vtterly lost. But rather put newe wyne into newe vesselles, whiche maye beare the strength of the wyne, nor start a sūder with the boiling and working of the wyne. So both the vesselles be saued, and also the wine. I wil my disciples to be al newe, and so I fashion them for me by lyttell and lyttell, that in tyme to cum they maye bee strong and styffe to beare the myghte of the doctrine euangelycall. Iohn durst put no nother than olde wyne in olde vesselles, as fastyng & such other, which be far frō those thinges that men of the gospel must perfourm. I doe not commit the swete wyne of my doctrine but vnto newe vesselles.
Iesus speaking these thinges, there came vnto him a certain wardē of the Synagoge called Iairus, & falling hūbly vpō his knees wurshipped hym, and with behement praier & besechyng, said: my only daughter twelue yere of age, was at the poynt of death, whan I came frō home, and I am afeard leste that she be nowe deade.And Iesꝰ arose & folowed him. &c Cum I pray you, and lay your hande vpon her, that she may recouer and liue. Iesus (as he was ready to do good to al men whiche asked with plaine trust and confidence, whether they were pore or rich, Iewes or strāgers) forthwith arose vp & folowed Iairus, whiche made haste home if perhappes he myght fynde his daughter yet alyue. The disciples & the thicke multitude folowed Iesus. And behold as he was goyng, there befell an occasion of an other miracle. There was amōg the great multytude, of people a certayne woman, whiche had been diseased with the bluddy flixe for the space of twelue yeres, and had spent her whole substāce vpon phisicions, and yet founde she none that coulde heale her disease. Therfore was she in double miserie, for that pouertie was ioyned with her sickenesse. This woman when she had conceyued in her hart a great truste and cōfidēce in Iesus, because of the filthines of her disease, she durst not speake vnto Iesꝰ before so many witnesses. Therfore as though she would steal a benefite secretely, she came priuely behynd his backe, and touched the hem of his garment.For she said within hee selfe: yf I may. &c. For thus she perswaded her self: if I touche but the vttermost part of his garmente I shall he whole, and by and by his garment once touched the flyxe stayed, & the woman perceiued that the helth of her body was restored. But Iesus willyng suche a notable exaumple of faythe not to bee hid, and teachyng withall that the glory of God ought not to be conceled: to then tent he would haue the benefite to be confessed, he turneth vnto ye multitude saying, who touched me? Whan all denied it: Yet sum body touched me (ꝙ he:) For I feele a power goyng out from me. Here Peter and the other disciples, not knowyng what Iesus mente, saye: Lord thou seest the thicke multitude thrusting the on euery side, & doest thou aske who touched the, sith so many touche the? But whan Iesus, as ignorant who had touched him, loked about hym as seking for the priuie toucher, the womā being onely priuy of the thing, perceiuing that she could not be hid frō Iesus, al shame fastnes set apart, fearing and trembling, fell downe at Iesus feete, and confessed al the matter as it was, & what disease she had, & how many yeres she had been sicke, and how she had spent al her substance in vain vpon phisiciōs and how that she perswaded her selfe, that by the onely touching of the skirt of his garment,And whā he saw her, &c. she myght be healed, and howe by and by after the touchyng she felt perfit health of her body. It was the wil of Christ that these thīges should be declared before the multitude, not to put the womā to shame, neither to purchase himself prayse of men: but by this example to teach all mē, [Page] what sure confidence and trust is hable to do, and by the example of the woman to establishe the faith of the warden of the Synagogue, which he perceyued sumwhat waueryng, and withall to reproue the Phariseis for their vnbelefe. Therfore Iesus, lest he should seme to be angry, and to take away his benefite againe, comforted the woman trembling for feare, and said: my d [...]ughter be of good comfort. Thy faith hath obtained thee health. Depart in peace with a quiet and a careles mynde.Thy faithe hath saued the. My wil is that this benefite shal continue with the, though thou hast stollen it from me.
As Iesus was speaking these thynges, certayne came from the wardens of the Sinagoges house, and tolde him that his doughter was dead, & that there was no cause why to trouble Iesus. For they toke Iesꝰ to be nothing els, but sum notable phisicion, whiche was hable by his facultie to restore health to them that were alyue, but not to restore the dead to lyfe. And therfore they thoughte it but vayne to call a phisicion, bee he neuer so excellente, to a dead mā. Iesus perceiuyng that the father of the maide was muche amased with this tidinges, comforted him, saying: Feare not, only haue faith and trust that the maide shalbe whole, and she shall be whole. It is in thee, that thy doughter may be whole. And now whan they wer cum to the warden of the Synagoges house, Iesus suffered not the multitude to enter in, nor the other disciples, besyde Peter, Iames, and Iohn, and the father and mother of the mayden. But al her kinsemen and frendes did wepe, and after the countrey maner, they beate their bodies, bewailing her, and criyng out, and such other thinges as men be wente to do very folishely in the funerals of riche men and greate men.For the mayde is not deade but slepeth. Iesus bad them cease from theyr wailing, for the mayden was not deade, but a slepe. Meanyng thereby that the mayden was dead, to them whiche coulde not rayse her, but vnto him she slept only, to whō it was more easy to raise her from death, than to other to rayse her from slepe. Whan the familiars and frendes of the warden perceyued not these thinges, they laughed Iesus to skorne, because they knew certaily that she was dead, seing her whā she died: Therfore after that he had thrust forth from the funerals the mourning multitude, he taking the father and the mother of the maiden, entred into the parler, where as the corps of the mayden dyd lye. And Iesus takyng the virgin by the hande, said: Maidē aryse. And furthwith whan at the word the mayden rose, she walked also, that ye fayth of the miracle might be the more certain. For he did not onely restore lyfe sodainly, but also strength and cherefulnes. And whē the parentes of the maiden were greatly amased, he gaue thē in commaūdement, and desyred them instantly to tell no body what was doen: both that he myght auoid the suspicion of vayne glory, (for this chiefly ought to be doen with the heades of the S [...]nagoge, which did al thinges possible to obtaine the praise of men:) and also that they myght shew furth with greater faith, and credite ye thyng that was doen, if they commaunded to kepe silence, yet would nedes tel the thinges that they had seen doen, to the Phariseis and to the Prelates of the Synagoge. For he knewe the disposicion of man, which he minded to vse to the profite of others. And whan he departed, he badde them geue the maidē meate, vsing the part of a phisiciō, making as though it had been no myracle, whiche thyng established the fayth of the miracle the more.
Now whan Iesus left the house of the warden of the Sinagoge and returned to his owne house: two blinde men folowed hym, whiche had heard the fame of his miracles, and therof conceyued an hope to obtain health, especially hearing of his goodnes towardes al men, wer they neuer so meane. But when they coulde neither see Iesus, nor cum vnto him, yet with a loud crie for loue of health, and for feruentnes of faith, farre of they crie vpō Iesus, with gentle praier, saiyng: O sōne of Dauid haue mercie vpon vs. Iesꝰ in the way aunswered them nothing, differring his benefite, that the miracle might be the more manifest: endeuouring alway to allure y• Iewes to faith, and by the very thynges many wayes to reproue ye Phariseis vnbelefe. The captain had faith & trust, the woman had faith and trust, they that caried the man sicke of the palsey, did beleue and trust, the Iewes and Phariseys dyd distrust, and wer also full of malice & enuy. But whā Iesus was cum home, the blynde men were receiued into his house, who with stiffe hope folowed hym. Than Iesus geuyng exaumple vnto others, firste demaunded them of theyr faith: Beleue ye (ꝙ he) that I am hable to perfourme your requestes? And they without any delay,Beleue ye that I am hable to do this▪ sayde: Lord we beleue. Than Iesus touching their iyes with his hande, sayed: As ye beleue so be it to you, not chalēging to hym self the restoryng of the sight, but imputyng it to theyr fayth & trust, declaryng that chiefely vnbelefe made vs vnmeete for the bountyfulnesse of God, whiche is prest and readye for all men. Assoue as Iesus had spoken, the iyes of the blynd wer open, so that they saw clerely. Here Iesus willing to warne vs couertly, that although glory of it self foloweth the good dede yet we muste flee it rather then desire it: he charged the blynde menne verye earnestly, that no man should knowe this dede. But the ioying of their newe felicitie, spred the fame of Iesus the more through out the whole countrey: emong all them that knewe of their olde blindnes.
Whan the blynde were departed, there was an other miserable manne offered vnto hym, who was vexed with a deuill, whiche toke awaye the vse of his tonge, that the man neither was wel in his wit to wishe for helth, nor had no tonge to aske for it. He therfore because he had neede of an other mannes fayth, was offered vnto Iesus. Whiche withoute any tarriyng cast out the deuil, and furthwith the dumme spake. The multitude marueiling at so great spedines of miracles,He casteth oute deuels through the prince of deuils. ready in all kynde of diseases, beyng neuer so incurable, sayed among them selues. There was neuer manne emong the Israelites, that wrought so many miracles to easily. Cōtrariwise ye Phariseis blynded daylye with malyce more and more, where as the thynges that were doen in the sight of all menne could not be denyed, yet to the entēte they myght withdrawe from hym the mindes of the people that had him in [Page] veneracion, they falsely slaūder him, that he casteth out deuils not by the power of god, but by the myght of Belzebub the prince of deuils. Thā which vntrue slaūder, what could be a more mad thing? As who should say one deuill driueth out an other, or as who should say, Belzebub the enemy of mankynd, gaue lyfe to the dead, health to the sicke, sight to the blynde, speche to the dum. These illes cum from them oftentimes, which Iesus of his goodnes hauing cōpassion vpon mē toke away, with suche corporall benefites, as might sēsibly be perceiued, preparing them for the capacitie of spiritual benefites. But most meke Iesus was not offēded wt suche malicious reproch, but deuised more for the health of all men, because he sawe the Phariseis, (to whome it apperteyned to see for the healthe of the people) so lyttell to helpe and succour, that also they enuyed the commodities of others. Iesus therfore as a good shepeherde walked thorough al cities and stretes, laboring to heale both the soules and bodies of all men, teachyng in their cōgregacions, and preaching the kingdome of heauen (into the whiche none bee receyued, but suche as be voyd of all diseases of the soule) and healing also al kyndes of diseases and sickenesses.
Further whan Iesus sawe the multitude swarming on euery syde, and euery day more thicke, and now gredy of health and sincere doctrine, and cō nsidered withall, that the Priestes, Phariseis, and Scribes, vpon whō the people hitherto did hang, to do any thing rather then to preserue the people, and that they were whole geuen not to the g [...]ory of God, but to their owne glory, to their owne lucre, to theyr own bely, and to their own pleasures, in whō if there wer any religiō it was but coloured and counterfaited, so that it was very noysome vnto true religion: and considered also that the people was but rude and grosse, and yet in the way of amendment, for they lokyng to be healed in their bodies, folowed with a simple and plaine faithe, & glorified god: and although yet they vnderstode not the doctrine of the gospel, yet they did not reiect the same. Contrariwise whan he cōsidered the Phariseis and the Scribes, where as they had the Prophetes and the law, yet to be blinded with worldly desires, and also to resist the doctrine of ye gospel: the good shepeherde was moued with pitie and compassion,He was moued with cō passion on them. because he saw them lyke vnto wanderyng shepe, skatered a sunder and destitute of a shepherd, and running vnaduisedly hither and thither. Iesus therfore cōsideryng that in the Phariseis, whiche played the wolues rather than the shepherds, the flocke had no hope, & that the people through miracles was nowe sumwhat prepared to receiue the doctrine of the gospell, he sayd vnto his disciples, whom he had now well gathered together:The haruest is plenteoꝰ but the laborers ar few. I see a great harueste, but very few laborers. The fame of ye gospel is spred abrode euerywhere. The feruencie of many is stirred vp, whiche seme ripe and redy to heare the wisedome of the gospel. But where be they that wil take vpon them to preache & teache? Where be they that will teache purely and sincerely, neyther sekyng after glory of man nor after gayne and lucre, but teachyng so sincerely as ye see me teache?
[Page lxii]Truly suche a cumpany of men must not be neglected, beyng kindeled with the desire of the heauenly doctrine. What is than to be done, but to desyre and require the lord of the haruest, to thruste into his harueste the ydle and vnwilling laborers. For the occasiō is now, and lingeryng is daungerous. I knowe that it is more pleasaunt for you to be with me, but the tyme is at hand, that ye must shewe some profe of your selues, and that ye must begin to shew forth for the saluacion of other, that whiche ye haue receiued of me.
The .x. Chapter.
THerfore Iesus going vp vpon the hill, commaunded his disciples which specially folowed him, to cum vnto him. Of these he ordeyned twelue to be chiefe, vnto whom as to the better learned and more strōg, he committeth with anthoritie, the office of teachyng, that accordyng to thexaumple that they sawe in theyr maister, they should teach the people, eche in so [...]dry places. And leste the doctrine of fishers, vnlearned and abiecte men, should foorthwith be dispised, he gaue them also power against all vncleane spirites, to cast them out with the worde, and to heale all kyndes of diseases, and all faultes of the bodye,He gaue them power against vncleane spyrites. that whatsoeuer Christ did before them in the fathers name and his owne, that they should do in the name of Iesus Christ, in whose roume they were. For so Iesus entred, that through healing of greuous and incurable diseases, (whiche benefite semeth vnto men most godly) he myght allute the rude and the simple to the thynges of the soule. But leste any manne should take false Apostles for the true, these be the names of the twelue whom Christ himselfe dyd ordein. First Simon the sonne of Iohn, whiche also was called Peter, and his brother Andrewe: For these were the fyrste that Christ called. Secōdly Iames the sonne of zebedei with Iohn his brother: Thirdly Philip and Bartilmew. Fourthly Thomas whose sirname was Didimus, and Matthew the Publicane. Fifthlye Iames the sonne of Alphe, with Iudas the sonne of Iames, whiche also was called Lebbeus or Thaddeus. Sixtly Simon the Carianite, whiche was also called zelotes, and Iudas Iscarioth, whiche afterward betraied his maister. By such maner ambassadoures beyng poore men, rude, abiect, fishers, sinners and men not knowen, and of no reputacion, Christ went about to tourn and renue the whole worlde vnto the wisedome of the gospell: lest in this prayse the worlde myghte attribute any thyng vnto it selfe, yf he had begonne this heauenlye pourpose by menne of learnyng, of power, of tyches, or of nobilitie.
Now it is worthy the hearyng, to heare what he commaunded them, and how he furnished these ambassadours in theyr iourney. And firste of all he appointeth them the coastes and limittes of preachyng, & forbiddeth thē to go out of Iewry, and forbiddeth them to go eyther to the people that were next, or vnto the cities of the Samaritanes, whom the Iewes did abhorre, not that Iesus did count any kynd of men to be abhorred, but leste he should seme to be offended with the iniuries of the Phariseis, and for reuēging of him selfe, to send his disciples vnto straungers: or leste he might geue occasion vnto the Iewes, to excuse themselfes, and saye that they wer despised, and that the Gentiles and Samaritanes were preferred before thē.But go rather to the loste sheepe of the house of Israel, Againe because he knew that the Iewes chiefly would rebell against the gospel, he would leaue them no maner of excuse, but that it should appeare vnto al mē that they were put from the kingdome of god, by their owne frowardnesse, and that the Gentiles were receyued by their own plain and simple faythe. Therfore (ꝙ he) forbeare them for a tyme, and go rather to the lost shepe of the nacion of Israel, that they may repent to be saued. For they be not all of the Phariseis malice, there be shepe emong them, erryng by simplicitie and ignoraunce, whiche being monished and taught will fone repent, & heare the voyce of the good shepeheard. And ye shall beginne your preachyng thus, lyke as ye saw me do. For it is not mete nor expedient forth with to disclose the secret misteries vnto ye rude people:Goe and preach saying: the kingdōe of heauē is at hande. they muste be made in a readines before, that they may be hable to receiue the heauēly doctrine. First of al therfore preache nothyng els, but that the kingdome of heauen is at hande, that they retournyng from their olde life, may prepare themselues to a new lyfe. For the first degree of righteousnes, is to abstayne from sinne. And the first degree to health, is to knowledge the disease. Furthermore lest the teachers being men of no reputacion, and teaching newe thinges, should not bee beleued, make them beleue your doctrine by mi [...]cles, lyke as ye sawe me doe, Heale the sicke, rayse the dead, cleanse the leprose, caste oute deuils. These thinges though they be very great, yet ye shall haue them of me, & they shall get you fauour and authoritie withall men. For first the weake muste be allured. Take you hede onely tha [...] ye do not abuse these thynges eyther to vayne glorye,Freely ye haue receyued, geue freely. or to lucre. Lyke as ye haue freely receyued of me, so freely geue. Defyle not the euangelical funccion, no not with the least suspicion of glory or lucre. Thus men shall esteme you greate in dede, yf they shall see you of so great might and power, and yet not to be haut nor proude, nor desirous of lucre, but stoutly to dispise those thynges, for the which the cōmō sort of men, do & suffre all that they may. I will haue you light and ready to do this message, and to be laded with no burdens, to be encombred with no carefulnesse, that ye may whollye apply the offyce committed vnto you. Ye teache heauenly thynges, set not your care vpon worldly thynges, ye haue preparaciō mete for your preaching, which teacheth no meane thing. Wherfore when you take your iourney burdeyn not your purses with golde nor syluer. No carrye not so muche as a bagge abou [...]e with you to put your [Page lxiii] vitayles in, neyther .ii. coates, nor shooes nor staffe. He is wel armed which is gyrded with the sweard of the worde of the gospell. Nor ye shall not nede to be carefull,For the worke man. &c. how ye beyng naked shall come by necessaryes. Onely be carefull in your office committed vnto you, and all these shalbe geuen you from your heauenly father. It is his matter that ye haue in hande. He wyll not suffer his workemen to be defrauded of theyr hyer. For them that lyue from daye to daye, and according to nature, necessaries be soone prepared. And there wyll be ynowe whiche of themselues wyll geue to you, doyng and teachyng suche thynges. So shall it come to passe, that neyther ye shall be troubled with suche cares whiche maye diminishe youre auctoritie, and make you to be suspected, nor they whome ye teache, shall be vnkynde towarde you, of whome they receyue farre greater thynges.
And ye shall be grieuouse to no man with begging, nor no man shall caste you in the teeth with his benefit, because he hath made a chaunge for better thinges rather than geuen any thing. For it shall not be nedefull for you to tourne into common innes, but into what citie or strete you entre into, firste enquyre yf there be any honest man there, desyrouse of the heauenlye kyngdome, and wery of the worlde, whiche with godlye desyres sygheth nowe and than after Messias that was promysed, whiche sheweth a greate hope of greater increase, by simplicitie and innocencie of lyfe, by liberalitie towarde the poore. For suche one will be a very mete hoste for you, and again ye shall be meete gestes for him. Whan ye haue founde suche an one, turne into his house, and chaunge not your inne, vntyll youre busines aboute the gospell,And there abide tyl ye go thence▪ causeth you to remoue into another citie. For it shall not be nedeful neyther comely for you, oftentimes to chaunge your host, as light persons, or persons desyrouse of more deynty fare. Euery house, euery fare, oughte to suffyse for men of the gospell. Be ye curteous & gentill of manners, that ye appere neither proude, nor [...]atterers. Whan ye enter into the house, speake fyrste and saye: Peace be in this house. Youre prayer shall not bee in vayne. For yf the house be worthy this prayer, by and by withoute delaye it wyll receyue it: but yf it refuse it, your salutacion shall not be loste. For that whiche they despise shall returne vnto you. And truely I woulde not haue you bowyng, and becking, or flatteryng any man for your necessities, that yf any house thinke muche to receyue you, or yf anye citie thinke muche to haue you as geastes, and wyll not of theyr owne accorde receyue the saluacion of the ghospell offred vnto them, I will that ye shall leaue the house whiche ye saluted, and leaue the citie whereunto ye entred, and go into the stretes and shake of the dust from your feete, declaryng openly that ye hunt for none of theyr worldly commodities, who caste of the ghospell of God, insomuche that ye shall not be caste in the teeth with the vile duste that sticketh vpon your feete. Here haue in remembraunce, that an holy thyng must not be geuen to dogges, nor precious margarites caste vnto hogges.
Onely see that ye laye this to the vnkynde, wyll they, nyll they, that the [Page] kyngdom of god is at hande to the greate commoditie of them that receiue it, and to the great hurte of them that refuse it. Auyse them whiche receyue the worde of the gospell. Wo be to that citie, wherein none shalbe founde, that doeth repent him of his yll lyfe, and desyreth not to be amended. This I assure you, that the countrey of Sodom and Gormorre shal be more gently handled in the daye of iudgement, than that citie, though it be a citie of Israel. The more that the clemency of god is to prouoke them to penaunce, by so many myracles, and so many benefites, the more grieuously shall they be punished, yf they reiect it.
But leue ye the punishment of them to god, be ye meke and pacient against all iniuries, and so endeuour to profite all good men, that whan ye be prouoked of yll men, ye requi [...]e not iniuries. It is sufficient for you to bee garnished with those thinges, wherewith ye maye do good to all men. Against the iniuries of men I wyll haue you vtterly without weapon, and to ouercome with none other defence but with sufferaunce. Otherwise I coulde make you terrible and to be feared, but it is not expedient for the gospell. For violence doeth not extinguishe violence,Beholde I sende you furth. nor iniury iniury, nor pryde pryde, but rather couldnes, gentilnes, and quietnes. I know that the phariseis, and men that [...]e stoute with the succoure of this world, will go about to do you sore displeasures. But against all these there is none other buckeler but pacience. Nor there is no cause to feare, ye be sent lyke shepe without weapon, simple, innocent, in the middes of wolues, but ye be sent of me. I would not that ye beyng prouoked by their naughtines, shoulde he turned into wolues, but to go about this by all meanes, that the wolues asswaged by your gentylnes, maye be turned into shepe. It is no great matter to reuenge yll men, but to turne their hertes to good, is a veray great & an harde matter. Therfore ye must couple two certayne thinges together, the policy of the serpente, and the simplicitie of the doue. The simplicitie of the doue shall cause you to desire to do good to al men, and to hurt no man, no though ye be prouoked. The policy of the serpente, shall cause you to geue none occasion, wherby your doctrine might be reproued. This is the chiefe point of your ambassade, that the gospell maye entre into all mennes hartes. Therfore ye must do vtterly nothyng,but beware of those mē. which by any probable colour might withdrawe any mans harte from the doctrine of the gospell. Your doctrine shall make great stirres and tumultes in the worlde, the more therfore ye must beware, leste any busynesse aryse through your defaulte. Whiche can not be, yf ye communicate your benefites freely vnto all men, and kepe pacience also towardes the yll men, and desyre to do them good.
Therfore with suche maner of men, yea wolues rather, ye muste worke [Page lxiiii] warelye, and nowe prepare your mynde agaynst all kyndes of yll, that nothyng may trouble you, whan it shall happen. For the tyme shall come that they will plucke you as ill doers into theyr counsels and conuentycles, and beate you with whippes like vngracious men, and subuerters of publique weale, ye shall be brought before rulers and kinges, not for your desertes, but for my sake, & though I may let them, yet wil I suffer all these thynges to be doen, that it maye be witnessed and open to all men, that they peryshe through theyr owne default, which beyng moued and prouoked by so many myracles, by so many benefites, by so ready doctrine, by youre simplenes & gentilnes, so spitefully reiect saluacion offered vnto them. Therefore whan so fewe shal be brought furthe to so many, so weake & vnarmed to so mighty, so vnlettered to so learned, be not carefull howe ye shall pleade your cause, though ye be rude, and not skilfull of iudgementes, of lawes, and of the lawe place. Also I would not ye should run to suche ayde and succour, by the whiche the common sorte of men be wont to haue the higher hand in iudgementes. They take vnto them a cunning and a well tonged aduocate, they flatter the iudges, they fall downe humblye vpon theyr knees, they get fauour with money.For it shall be geuē you &c. Medle ye with none of these. Do ye this onely, go furth whan ye be called, aunswere whan ye be commaunded, that they haue no iust cause of cōtumacy and stubbernes against you: but aunswere playnly and boldly, not with a deuised and a prepared oracion, but with suche one as hath boldnes ioyned with wisedome and mildnes. Like as vitayle shall be ready for you in euery place: so speche shalbe geuen vnto you, vpō which carefully to muse, appertayneth not to hym that dependeth wholly vpon the helpe of god. Yea speche shalbe geuen vnto them in season whiche muse nothyng vpon it, not garnished nor gaye, but wyse and effectuall, and meete for the gospel. It is not mannes matters that ye haue in hand, but goddes, wherof ye be not authours, but instrumentes. For it is not ye that shall speake there, but the spirite of your father speaketh by your mouthes.
Trusting therfore vpon his helpe, ye must be moued by no stormes of aduersitie. For the worlde will aryse against my doctrine with suche tumulte and busines,But he that endureth to the ende shall be saued. that the brother forgetting his brotherly loue, will bryng his brother to death: yt the father forgetting his naturall loue, wyl putte his sonne in daungier of death: that the sonne all honoure and dutie set aparte, will ryse against the father, and mother, and put them to death, of whome he had the beginning of his lyfe. Briefly ye shall be hated of all men, for the hatred they beare to my name. For this world beyng so corrupte on euerye side with ambicion, pryde, auarice, lechery and other worldly desyres, wyl not beare the heauenly doctrine contrarie to his appetite and desyre. And it shall be a greater offence to be a Christian man, than to be a murtherer of a sorcerer. These hurly burlyes the deuill shall rayse agaynste the gospel, but distrust not, godly wysdome shall ouercome the wyles of the deuil, and the malice of man: do ye the busines cōmitted vnto you with a bolde and cherefull courage. For whoso among these ylles doeth perseuer and continue vnto the ende, he shall be saued. For ye must not beyng discouraged with feare, leaue of the busines of the gospell.
There is no peryll vnles a stomacke meete and worthy for the ghospell fayle you. But lyke as ye ought not to prouoke the crueltie of yll menne, nor to stirre vp persecucion, nor resist it with might and power, so whilest the preachyng of the gospell is but newe and young, I graunt you libertie to auoyde daunger and peryll by flying and running awaye, not onelye that ye maye be in safetie youre selfe, but also that by this occasion the fame of the ghospell maye be spred the further abrode. Therfore yf they persecute you in one citie, geue place to their madnes and flee into another, so that in no wise at a litle iniurie of persecucion, ye cease from your labour in the ghospell. This onely is to be doen now, that the fame of the ghospell maye be spred throughout all Palestine. And in this the persecutor shall do you good, because he shall not suffre you to tarry long in one place.The disciple is not aboue his maister. &c The tyme shall come whan ye shall not auoyde persecucion with flight. Nowe the tyme is shorte, and haste muste be made. For the kyndome of god is at hande. This I assure you, before that ye haue goen ouer all the cities of Iewry, the sonne of man will shewe himselfe, and will helpe you beyng in daunger. An exaumple shal be shewed you in hym how great aduersities the preachers of the ghospell muste suffre. The whiche all ought to seme vnto you the more tollerable for this, that ye se that I haue suffred al maner of reprofes and affliccions. The scholer is not better than his maister, nor the seruaunt better than his lorde. This suffiseth to the scholer yf he bee equall with his mayster: This ought to suffice the seruaunte, yf he be equall with his lorde. If they haue so vnworthely checked me the father of the house, insomuche that in moste vile reproche they called me Belzebub, and named the sonne of God by the name of an vncleane deuill:Feare them not therfore what meruaile is it, if they be bolde vpon the seruauntes of the house? I knowe that infamy semeth a great ill, and almoste more greuous than death: but it is a prayse and no infamye, whiche cummeth of wicked men for the gospell sake. They will saye that ye be witches, yll doers, and sedicious, but this ignominy and shame afterwarde shalbe turned into glory. Your sinceritie and innocencie at length shall appere vnto the worlde, whiche sinceritie all men shall prayse, cursing them whiche haue dishonested you with false reporte. Prayse long suppressed, breaketh out commonly with greater light. There is nothyng couered but time will vncouer it,For there is nothyng. &c and nothing is hid, but it once will come to light. Endeuoure this onely, that ye do thynges worthy prayse, and not seke after prayse. There is nothing therfore, why ye should be troubled with feare of infamy, and not frely preache the gospel of the kyngdome. It hath no dishonest thyng, nor nothyng to be kept close. Yea yf ye heare any thyng of me in darkenes, preache ye it in the cleare light. And if I haue tolde any thing secretely, preache it openly. Our doctrine is without any colouring. It desireth to come furth before all men; and it is afrayde to be knowen of no man
But there shall be some perchaunce, whiche will lytle passe vpon infamye, and other ylles, but who can despise and set lytle by death? It were mete you should feare them, yf they could kyll the whole man: but ye that knowe that the body is the vilest parte of man, and that the soule which is the chiefe parte of man cannot be hurte of them, be they neuer so sauage and cruell: Ye (I say) nede not to feare them. They should hurte you more yf they dyd not sley you folowyng theyr myndes, than yf they kill you not regardyng them. I wyll shewe you who is more to be feared. Feare him who like as he made ye whole man, so he is able to condemne him to euerlastyng death, and to deliuer hym into hell fyre.
Yet the body whiche the tiranne doeth kyll for a tyme, doth not vtterly peryshe. For the selfe fame at the resurreccion shall be restored in far better wise. Hitherto therfore onely the body is in daunger, yf in case ye be killed constantly obeying my commaundementes. But yf ye obey theyr commaundementes, and leaue the bus [...]s of the ghospell, nowe not onely the body doth peryshe, whiche yf no man kill it, yet by the common lawe of nature it must nedes dye, but also the soule shall be deliuered to euerlastyng fier. And what matter is it, whether the persecutor, or disease, or any other chaunce take awaye the lyfe? Truely more gloryous it is to die for the ghospell sake, whiche death though it be violent and sore, yet it shall not come before the daye, whansoeuer it cummeth it shall not come without the prouidēce of God. And by this it cummeth to passe, that yf ye endeuour to auoyde it, ye cannot. God will not suffer you to be slayne but when it shall be very expedient for you to die. Wherfore put out of your myndes all this feare. God also will prouide for this, to whome it were not hard to geue you immortalitie, but that it is a greater thyng to despise death, than to escape it. What is of lesse value than sparrowes? of the whiche two be bought for a farthing, a very litle coyne? And the numbre of sparrowes is great in euery place, and yet not so much as one of them is loste in the yearth, but by the wyll and sufferaunce of your father. Doe ye feare than leste he will suffre you, whom emong all he hath chosen to this busines, to perishe before your tyme, whom he doeth not neglecte, insomuche that he kepeth the numbre of all the heares of your head? Seyng that ye be of more estimacion to the father than innumerable sparrowes, there is no cause why ye should feare, leste men be able to do any thyng against you, otherwise than shall be thought to hym, who hath continuall care ouer you. Wherfore leaue the care of your lyfe and death vnto hym, and be not ye driuen from the open profession of my name, be it neuer so hated of the worlde, by any feare of displeasures that men can doe vnto men. For whosoeuer litle regarding the rebukes of men, doe professe me in this lyfe to bee his Lorde and maister, hym wyll I acknowlege to bee my seruaunt and disciple, before my heauenly father. Contrarywyse whosoeuer wyll be ashamed of me before men and deny me, hym will I deny before my father whiche is in heauen. And this is no daynteouse and delicate profession, for he doeth not professe, me vnles he doeth declare by his lyfe that he doth beleue my sayinges.
[Page]And he hath denied me whiche so lyueth that he setteth by any sayng more than by me. What winning therfore can it bee, yf a maune lese that noble and euerlastyng prayse with the father and his angels, for feare of a false slaunder hece, which neither lasteth long, nor is no slaunder in dede but with ignoraunt and folyshe menne, and before God very true glory? It is a great gayne lytle to passe vpon these thynges, and to make haste to the euerlastyng rewarde: whiche shalbe geuen in due tyme to them that haue deserued it: in the meane season a good conscience is a great piece of the rewarde.
The profession of the ghospell is no weriche nor lyght thyng. Truely the rewardes be great, but ye must come vnto them with vehement and continuall desyres of the mynde: they chaunce not vnto yll menne and lingerers: they must be obteyned by strength and violence. Thinke ye that I am cumme to so we peace in the yearth emong men? It is farre otherwyse. Nay I am not come to sowe peace and concorde, but swearde and war [...]e, and that inwarde and domesticall warre, and not ciuile warre onely.
For where as the doctryne of the ghospell shall be hated of the moste parte, and sith it requireth so feruente a desyre towarde it, that all the affeccions of men be they neuer so great and vnruly, must geue place: it cannot be but great stryfe and dissencion must aryse emong thē that be most nere & frendely: whyles they that do [...]e vpon the worlde wyll rage rather agaynst theyr derest beloued, than forsake theyr vices, whereunto they be accustomed: and whoso is once touched with the great feruencye of the euangelicall charitie, he wyll not suffre hymselfe by no maner of affeccions to be plucte awaye from the thing, whiche he hath begoonne to embrace and make muche of. But happy is that stryfe and dissencion whiche doeth auaunce sincere and good thynges, and cutteth awaye rotten thynges: Happy is that swearde whiche pareth awaye from the soule all noysome lustes and desyres. Lette this tumulte and hurly-burly be layed vnto me, and not to you, whiche haue geuen a medicine & troubled all the body: but so, that they that stryue against theyr beloued, that is to saye theyr nerest kinsfolkes, for the hatred of my name, ought to impute it to themselues and not to me. For they myght folowe them whome they persecute. I offer helth and saluation to all men, whyche yf all men do embrace, there shall be no stryfe nor dissencion. Truly the ghospell of it selfe is a thyng of peace, and of quietnes, but sedicion is raysed by the faulte of others: Lyke as the medicine is a holsome thyng of it selfe, but in the body it maketh a rumblyng and trouble, whiles it prouideth that all the membres may be in quiet.For I am come. &c. But it is expediente that the noysome thynges be pared away, that true and holy concorde may be established the more emong the pure & cleane. This sweard therfore I bring into the earth to breake concorde betwixt the sonne and the father, to deuide the sure and streight bande of nature betwene the [Page lxvi] doughter and the mother, to disceuer the loue and concorde betwene the mother and daughter in lawe. There is no knot of nature or amitie so sure, which this swerde is not able to breake.He that loueth father or mother. &c. Whom domesticall acquaintaunce hath made louers and very nere frendes, them the swerde of the gospell shall set in sundre. But so ferre and no ferther shall this batrayle extende, and so farre shall this warre go, that they whiche be of our syde shall onely despise their enemies, but not hurte them, and asmuche as in them lyeth, saue them also yf they can▪ And thus farre shall this despising goe, not to disgayne them and abhor [...]e them, but soberly to make them an aunswere, and not to obey theyr wicked commaundementes. Ye must take hede by all meanes that the common state of the publique weale be not troubled by you. Be not slacke in the duty which by the law of nature the sonne oweth to the father, the daughter to the mother the brother to the brother, the husbande to the wyfe, the cosen to the cosen, the frende to the frende, and the familiar to his familiar, and acquaintaunce. For I do not abrogate and put awaye the lawe of nature, but make it perfecte. Ye must be obediente in all thynges vnto the publique magistrates and ministers, vnlesse they prescribe and commaunde wicked thinges. They call you to the lawe, ye must go they require an accompte, ye must make it: but yf they commaunde you to do honour and sacrifice to ymages and pictures, yf they commaunde you to cease from preachyng of my name, ye ought not to obey them. And yet they must not be stirred with checkes & railinges, but they must be aunswered soberly; why it is more mete to obey God the prynce ouer all, than the power of man. For it is reason that the commaundementes of God should be preferred before the cōmaūdementes of men. And yf they prescribe vniust thinges which yet do not make menne wicked yf they obey them, they must be suffered, leste they beyng stirred they fall into a rage. As for an exaumple, if they take away vniustly thy garment or money: if they cast thee into pryson: if they scourge thee with whippes. For these thynges do not take awaye godlines, but rather by occasion, increase & set furth the vertue of the gospell. Lykewyse the duetie of the naturall loue must be perfourmed to the parent yf he haue nede, though he be an heathen, and alienate from the ghospell. But yf the authoritie of the parent withdrawe from the ghospell, the heauenly father ought more to be obeyed, than the yerthly father. And yet the father must not be churlishly despised, but gently & reuerently monished, not to repung against God. In lyke maner also we must do with other, vnto whom we owe the dutie of humanitie, either of nature or els of curtesy. Some wil say, it is heard to master suche affeccions, which nature hath inwardly graffed in vs. But suche stronge and manly menne, the profession of the ghospel doth require, and such as wyll be moued from the heauenly busynes by none affeccions. Ye shall see me go this waye: he must nedes folowe in the same which will be taken in the numbre of my disciples. The sonne that loueth the father or the mother more than me, is not mete for me. Agayne the father whiche loueth the sonne or the doughter more than me is not mete for me. And he loueth him more than me, yf in doyng hym pleasures, he neglecteth my commaūdementes. It is wicked loue so to tendre thy parentes being but men, that thou offende thy parent being God. And leste it should seme to be muche to set more by the wyll of God than all mennes affeccions, whereas nothing is more deare to man than life, except he despise this also for the ghospell sake, and be alwaies in a redines to [Page] all kyndes of death and punishmente, and take vp his crosse and folowe me dayly,He that findeth his life. &c. he is no mete disciple to haue me to his maister. For lyke as the disordered loue of the parent or childe, is hatred rather than loue, sith it is noysome vnto both: so the disordered care to preserue the lyfe, is a verye destruccion of the life. He hath preserued his life, that loste it well, he hath loste it, which hath kept it naughtily. He that by forsakyng the ghospel, and denying me, hath pacified the iudge, hath escaped prison, hath escaped hāging, hath escaped death, whereas he semeth to men to haue wonne his life,And he that loseth his lyfe. &c. he hath loste his life in dede. Agayne he that constauntly stickyng vnto the ghospell putteth furth hymselfe boldely to all daungers & deathes, he semeth vnto men to loose his lyfe, where in dede he winneth his lyfe. The lyfe doth not perishe when it is taken awaye for professing of the ghospell but is preserued euerlastyngly: It doth perishe in dede, if it bargayne to haue a short tarrying in the bodye with vngodlines: and yet it liueth not than in the body, whiche liueth in the hatred of God.
Neyther is there any daunger leste if it chaunce you to be forsaken of your parentes, kynnesfolkes, aliaunce, and frendes, that there shoulde bee none to geue you houserowme and vittayle. The gyftes wherewith I doe adorne you, and your innocencye, shall purchase you euery where, houses, parentes, chyldren, kinnesfolkes, and frendes. For ye shall haue so many chyldren, as ye shall haue disciples. Lyke as there shall be euer some which wil despise you and persecute you: so there shalbe euer some which will comforte you with an entiere and pure affeccion. And as, albeit ye reuenge them not, but wishe them well, God in time to come wil greuously punishe them, because he taketh him selfe to be despised when ye be despised:He that receiueth you receyueth me. so to the others he will rendre a great reward for your sake, albeit ye requyte them not. For God willeth not that it shoulde be imputed to you, but vnto hymselfe, yf any Gentilnes hathe been bestowed vpon you for the gospels sake. For whosoeuer receiueth you, receyueth me, in whose name ye be ambassadoures: and he that receyueth me, receyueth my father, from whom I am sent, and whose matter I haue in hāde.
He therfore like as he is riche and liberall, so will he rendre a very great reward for euery litle benefite whiche is bestowed vpon you, that menne shall not loose theyr benefite vpon you, but haue a great auantage therby: yt muche more ought he to rendre thankes whiche gaue the benefite, than he that receyued it. For truely it is a great gayne to exchaunge a corporall benefite induryng but a whyle, for spirituall and euerlastyng ryches. Whoso receyueth the Prophete or the preacher for no nother cōsideracion but that he is a Prophete or a preacher, and that he beyng sent from me preacheth the will & promises of God, he shall receyue the rewarde of a Prophete, and become a Prophete himselfe. And whoso receyueth the iust man not because he is his kinnesman, or for any other worldely affeccion, but for this cause onely that he is a iust and a good man, liuing after the rule of the ghospell, he shall receyue the rewarde of the iust, & become a iust man himselfe. Hath not he made an happy [Page lxvii] chaunge, whiche hath vsed hospitalitie, and wonne innocencye? Pouertie can withdrawe no manne from this gayne. For here the good wyll of the geuer is counted the gyfte, and not the value of the gyfte. In somuche that whoso geueth but a cup of colde water, I saye not vnto me, but vnto any of the leaste of these, onely because he is my disciple, I saye vnto you, certenly he shall not leese his rewarde: for he also shall become my disciple. And who is so poore and bare whiche is not hable to geue a cuppe of colde water to the thirstye? And as it skilleth not howe great the thyng is that is geuen, but with what affeccion and in whose name it is geuen: so it skilleth not howe great he be, vpon whom this gentilnes is bestowed: this is sufficient that he is my disciple, that I may excepte and take it for a great benefite.
¶ The .xi. Chapiter.
AFter that Iesus had instructed & furnyshed his disciples with these commaundementes, and commissions to preache the gospell, he lefte them: that they beeyng aparte from theyr maister, myght make a triall of themselues, and proue what they could doe: and went from the hill, that he for his part might preache the ghospell in the cities of the Iewes.
And at what tyme the fame of Iesus, by the reason of his miracles which he wrought in many places, and by the reason of his wonderfull doctrine, did increase daylye more and more throughout all Iewry, and in the countreyes nere vnto Iordane, where Iohn before had preached and baptised Iesus: the disciples of Iohn somewhat nowe enuying the glory of Iesus, of whom as yet they had no great opinion, whereas of Iohn they thought that he was somewhat more than manne: they tolde vnto Iohn beeyng in pryson, what good successe and fortune came of all thinges which were doen by him, whom a lytle before he had baptised in Iordane, and with whom he dyd beare witnesse vnto the people.
Further Iohn a man of perfecte holynes, reioysing that it nowe came to passe whiche he spake before, that the name and opinion of hymselfe, whiche was greater than it was in dede, did decrease and diminishe, and the fame and opinion of Iesus did dayly increase and sprede abrode, perceyuing also the enuious affecciōs of his disciples, to the intent that he might heale theyr weakenes [Page] and abandone them from hym and deliuer them to Iesus: he chose out two of them & sent them to Iesus, to say vnto him in his name these wordes: Arte thou that Messias, whiche was sayed should come, or arte thou not he whom I spake of before, and do we yet loke for an other? Thus dyd Iohn, not that he was in doubt, but to confirme and establyshe the myndes of hys disciples, and throughly to abolyshe and put awaye the ouer great suspicion that they had of hymselfe, supposing him to be Christe. For yf he should haue denied that he was Christe and should haue repeted that whiche he had often spoken before that Iesus is Messias, his disciples woulde haue imputed it vnto humilitie: and the more he should haue humbled hymselfe, the greater opinion would they haue had of hym. But he knewe that Iesus hymselfe coulde best heale and cure this theyr weakenes.Go & shewe Iohn againe what ye haue hearde and seen. They go vnto Iesus and tell hym what Iohn commaunded them. Iesus knowyng that the testimonye whiche is gathered of dedes, is more certayne than that whiche spryngeth of woordes, chiefly yf a man testifieth with himselfe, made none aunswere at the first, but euen before theyr face working many wonders, both newe, & which haue not been heard of, healyng the sicke, chasing awaye the vncleane spirites, restoryng the lame, geuing sight to the blinde, sayeth vnto them: It nedeth not for me to shewe what I am. Onely goe and shewe vnto Iohn what ye haue seen with your iyes, and what ye haue heard with your eares. The blynde receyueth syght, the lame walketh, the lepers bee clensed, the deafe heareth, the demoniackes whiche be troubled with deuils, be deliuered, the dead ryse againe: Finally according to the prophecy of Esay, the poore and humble doth embrace the ioyfull tidinges of euerlastyng lyfe, whiche the stoute and arrogant do despise. These workes do declare sufficiently what I am. And blessed is he, vnto whose mynde suche great successe of the ghospell geueth not occasion of yll. Iesus spake this also, notyng modestly the enuy of Iohn hys disciples, but in suche wyse that they should not be putte to shame before the multitude, but should knowe theyr faute secretely with themselues: temperyng his answere by all meanes, both that he myght auoyde suspicion of arrogancy, and that the disciples myght beleue hym the better, and also that he myght rather heale theyr affeccion, than openly to reproue them.
Then when they were departed, Iesus turnyng vnto the multitude, leste they shoulde surmyse anythyng of Iohn otherwyse than were conuenyent, supposyng that he demaunded these thynges as though he had been in doubt himselfe, and not rather to heale the weakenes of his disciples: he beganne to setfurth the prayses of Iohn very largely, but yet in suche wyse that he woulde not geue hym the prayse of Messias, but the nexte prayse onely, [Page lxviii] and yet he woulde that Iohn his testimony concernyng hym, shoulde be of weyght. For it is expedient that the people shoulde haue a very good opinion of Iohn, whiche had testified so notably of Iesus, that he was the sonne of God, that he was the lambe whiche shoulde take awaye the synnes of the worlde, that it was he that shoulde baptise in fier and spirite. For neither vanitie nor lying coulde be suspected in suche a manne, as though he had falsely so praysed Christe before: nor waueryng or inconstancye, as though beeyng chaunged afterwarde he shoulde haue begonne to doubte of Christe. Letter, o man (ꝙ he) suspecte Iohn of inconstancie.
For yf ye thynke hym suche a one that he wyll chaunge his minde after the maner of mutable men,What wēt ye out into wyldernes to see? &c. and doubte of that thyng whiche he before affirmed, for what cause dyd ye lately flocke together in wildernes to gase and loke on? To see a reede shaken with the windes? For suche maner of manne should he be, yf he would nowe swarue and dissente from hymselfe, and should become much vnlike vnto himselfe. But the continuall hardnes of his whole lyfe, doth lightly deliuer him from this suspicion. What I saye, ranne ye together in to wildernes for to see?Beholde they that we are softe clothing. &c A manne gayly appareled with silkes? This was a sight nothyng mete for wildernes. For they that be clothed with fine lynnen and silkes, be in kynges palaces, vnto whom doth agree excesse and riot, and delicate liuyng. And emong them inconstancye and flattery hath place.
He that liueth with locustes and wylde honye, he that is clothed with Camels heare, he that is gyrded with a letheren gyrdle, is not thus suspected nor misdemed: And the familiaritie of the kynges courte coulde not alter his ordre. The pryson doeth declare and shewe that he coulde not flatter. But it must nedes he some great specta [...]le and sight whiche drewe you so thicke into the deserte. Therfore what came ye to beholde? Any Prophete? for they be commonly wunte to leade theyr lyues in deserte.
Here truly ye be not frustrate of your hope: For ye haue not seen onely a Prophete, but a more excellent thing than a Prophete. For it is he of whom Malachias once prophecied, that he should come before Messias as beeyng nowe at hande, that he should not onely by his oracle and tent saying, promise him to come long after, bu [...] also poynte hym with his finger to be at hande. Thus is the prophecie: Lo sayeth he, I sende my Aungell before thy face to prepare thy waye for thy cummyng at hande.I s [...]ye vnto you. &c. This I assure you, so great is the excellencie of Iohn, that none is greater than he, emong them all that hath been borne of a woman: Yet he whiche is at this present estemed lesse of many in preaching of the ghospell, onely is greater than he: for he promised not with doubtfull prophecies, that Messias once should come, but he shewed him, & appoynted him nowe cumming, and preached that the kyngdome of heauen was nowe at hande. Hitherto the heauenly doctryne was looked for, whiche the figures of the Patryarkes, whiche also the oracles of the Prophetes, had darkely promised. Nowe Iohn so excited and stirred the hartes of many to the desire of euangelicall doctryne,From the daies of. &c that from the begynnyng of his preachyng vnto this daye, they breake in vnto it through the violence of faythe, both sinners and heathen people, and wyll we, nill we, they plucke it, and rauishe it violently. They wyll no longer be excluded, they wyll no longer be detayned in shadowes & darke riddles of the olde lawe, perceiuing that the light of the euangelicall trueth is at hand, and that the thyng is nowe present, [Page] whiche was shewed and signified in the former bokes, perceyuyng also that none other prophecie ought to be loked for, touchyng Messias that shoulde come.For all the Prophetes &c. For all fygures, by the whiche the lawe poynted Messias to come, and all prophecies of the Prophetes, which promysed that Messias should come, as soone as Ihon came, left of to promyse the thyng to come. For it is folishnes to loke for the thing that is presente, as though it were to come.
There is no more to do, but feruently and gredely to teache, and take that which agreablyte the true sayinges of the Prophetes is nowe presently offered. And to the intente that ye maye playnly see that hereafter there is none other Prophete which shall shewe you of Messias to come, this is that Iohn, whome Malachias vnder Helias name (whome he folowed in austeritie and hardenes of lyuyng, and apparell, whome he folowed also in franke reprouing [...]f kinges) prophecied before should come before that Christe did come. Wherfore yf ye receyue hym, beleue ye that Messias so long loked for, is nowe at hande: ye haue seen his lyfe, ye haue hearde his testimony, ye heare also what I will saye vnto you. Yf any haue eares to receyue the trueth, let hym heare: yf any wyll stop his eares, let hym thanke hymselfe of his owne vndoyng. There is nothyng omitted of vs that may moue the hartes of all menne.
And yet I see many so obstinatly vnbeleuyng, that neyther afrayed by the austeritie of Iohn, nor allured by my curtesye and well doyng, wyll receyue the thyng whiche they haue loked for nowe so long tyme, by the promyse of the Prophetes. What maner of generacion shall I call this? Or by what comparison may I set it furth? It is lyke vnto children sytting in the market place, whiche with a common song crye thus to theyr felowes a farre of: we haue song you plesaunt thinges vpon our pypes, and ye haue not daunced: we haue song you sorowfull thinges, and ye haue not wayled. We haue proued & assayed one thing, but diuers waies. Neither waie hath been profitable vnto the vnbeleuers, sower and vntractable. Iohn minding to styrre vp this nacion vnto penaunce, (as it were with a sorowfull [...] song) came furth with great austeritie & hardnes of lyfe, fasting, abstayning from all delicate meates, forbearyng wyne, and drynkyng water. And some lette not to saye that he is possessed with the deuill,The sonne of man. &c. so farre they be from folowyng of him. The sonne of man came furth minding to styrre vp this nacion to the loue of the heauenly doctryne, as it were with a more merye song of the pypes▪ and that he myg [...]t allure them the more with his gentilnes, he hideth not himselfe in deserte places, nor weareth no notable rough garment, nor vseth no notable sower meates, but framing hymselfe to all men, and despising the cumpanye of no man, eateth all maner of meates, and drinketh whatsoeuer is set before hym: and [...] gayne they picke quarels, falsely to reproue hym, saying: Beholde the great eater, the wyne bibber, the frende of the publicanes and synners. They that be not moued with austeritie and roughnes, he wont to be wonne by fayre speaking [Page lxix] and gentilnes. But this nacion by euery occasion is made wurse, & turneth euery remedy and medicine into a matter of greater disease and sickenes. But by the moe wayes they be prouoked to health and saluacion, the more euident it shall be to all men, that they perishe through theyr owne malice: and the wysedome of God, by whose councell all these thynges be doen, shall haue the prayse of righteousenesse emong her children, when they shall see them that appered great menne and iust menne before the world, to be repelled from the kyngdome of heauen for theyr vnbelefe: contrarywyse when they shall see sinners, Publycans, harlottes, heathen people, humble and abiect, to be receiued into euerlastyng saluacion for the redines of theyr fayth.
Here Iesus musyng in maner at the inuincible malyce of certayne people,Wo be to the Chorazin. for the feare and example of others, began to rebuke the cities, whiche where as he had shewed many miracles, and healed men, & taught so many thynges: yet they were not styrred to repentaunce of theyr former lyfe, saying: Woe be to the Chorazin: woe be to the Bethsaida: for yf the wonders which haue been shewed in you, had been seen in Tyre & Sydon, whiche cities ye abhorre as heathen and wycked, long ago they beeyng contryte would haue doen penaunce in heerclothes and ashes. And in the meane time ye stand in your owne conceyte, because ye be of the flocke of Israel,Wo be to thee Bethsaida. because ye sacrifyce not vnto Idolles, because ye be not geuen to riot and excesse so opēly and loocely, because ye wurship one God, because ye be the chyldren of Abraham, because ye haue the lawe and the Prophetes: but vnlesse ye repente you, all these thynges shall turne into the heape of your damnacion. For this I assure you, in the daye of goddes iudgement when euery man shalbe iudged of God, not after opinion and hearesaye, but accordyng to his diserte: Tyrus and Sydon shall be more gentely handled than you. They shalbe the more easely punyshed, because they were not styrred to repentaūce as ye be. And thou, o Capernaum, which nowe standyng in thyne owne conceyte, art in courage as high as heauen: shalt than be pl [...]cked downe to hell.But I say [...] vnto you. &c. Thou reioysest with thy selfe as though thou were ryghteous and doest abhorre the dwellers of Sodome whiche in tyme paste were horriblye punished for theyr synnes: but in the daye of iudgement theyr dānacion shal be more easy than thine. For if those miracles had been wrought in Sodome whiche haue been shewed in thee, they would haue satisfied by penaunce, God that was offended with them, and theyr cities had stande vnto this daye.
[Page]And when the disciples were returned vnto Iesus from theyr preachyng, and told him cherfully that the matter came well to passe, he teaching vs that whatsoeuer we do prayse worthy ought to be ascribed vnto God, lifting hys iyes vp to heauen, saide: I thanke thee, o father, which art Lord of heauen and yerth, and by whose wysedome all thynges be gouerned, because thou haste hyd this heauenly philosophie from them that be high mynded and puffed vp with pryde, through an opinion of theyr worldely wysedome and polycie: and haste opened it to the litle ones, & to the meke, and to fooles after the worldes iudgemente. Truly so it is father, for so it is thought best vnto thy gentilnes: to teache that thou art not pleased with the stout, and such as trust vnto their owne iustice and wisedome: and that they be great with the, for the simplicitie of fayth, whom the worlde taketh for fooles and abiectes. So it pleased thy godly wysedome,Uerely father so it was. &c. to condemne the wisedome of man, and to drawe vnto thee good menne by the humilitie of the doctryne euangelicall. And by and by turnyng to them that stoode aboute him, sayed: My father is the author and the cause of all these good thynges, who hath deliuered all vnto me. To knowe hym and me, is the very true felicitie. And he doeth not bowe hymselfe but to quiet and meke myndes. This is a certayne secrete Philosophie and not knowen vnto the worlde. No manne knoweth the sonne but the father: no manne knoweth the father but the sonne, and to whom the sonne wyll manifest hym: and he doth not manifest him to the proude and high minded. The doctryne auayleth nothyng, the miracles auayleth nothyng, without the secrete inspiracion. But none be worthy of this, but they whiche distrusting theyr owne helpes commit themselfe wholy to the goodnes of God. They that thynke themselues wyse, be not worthy for this wysedome. They that thynke themselfes ryche, be not receyued to these ryches. They that thynke themselfes noble and myghtie, be not receyued to these priuities. They that thynke themselfes iuste, be not mete to receyue the iustice of God.
Here Iesus consideryng in his mynde the great miserye and calamitie of mankynde, some to be opressed with pouertie, againe some more greuously to be tormēted with care for riches, some to be greued with diseases, some with olde age, some to be vexed with loue, and some more greuously troubled with hatred, many to wander and wauer in sundry mazes of false opinions, many to be afflicted and greued inwardly with the conscience of theyr synnes, and that there was none, whiche played the parte of a faythfull and effectuall pastour, whereas there were innumerable whiche t [...]ke vpon them to be priestes in countenaunce and hawtie behauioure, whiche magnified themselfes by the name of maister & Rabby, and whiche dyd exacte theyr tithes: moued with pitie and compassion doeth inuite and call vnto hym all men, promisyng of his owne accorde vnto all menne, comforte and remedy, so that with a syngle and syncere harte, they cumme vnto hym, and shakyng of the moste miserable and moste greuous yoke of the worlde, take vpon them the yoke of the doctryne euangelicall.
[Page lxx]Cumme vnto me (sayeth he) as many of you as bee greued with affliccions, cares, or with conscience of your synnes, and as many as be oppressed with the burden of aduersitie, I will refreshe you, I will geue you solace and comforte agaynste all kyndes of displeasures.And I will ease you. Neyther ryches, nor honours, nor pleasures of this worlde, bryngeth the true tranquillitie & quietnes of mynde: nor the wysedome of this wordle, nor the religion of the Phariseis deliuereth from greuouse carefulnes. The worlde hath his yoke, at the firste apperaunce pleasaunte, but in dede greuouse and sharpe. Firste of all shake it of, and runne vnto me gladly, and bowe your neckes cherefully vnder my yoke. Learne of me what thyng onely and truly doeth pacifye and ease the mynde, and of what fountayne this whole cumulie and trouble of menne doeth spryng. Truely this is the hawte and fyerce mynde trusting to it selfe, and trustyng lytle to God. Out of this spryngeth Ambicion, desyre of money, luste to reuenge, debate, enuy, warre, sedicion, wickednes agaynste God: than the whiche thynges what canne be more tinmultuous or troublesome? So that yf ye will be once deliuered from all illes, take awaye the fountayne of these euyls, receyue my doctryne, and folowe my lyfe. Learne of me howe that I am meke and of no hawte herte.For I am meke & lowly of herte. I haue declared by miracles what I canne doe, and yet I desyre neyther ryches, nor honour, and I am ambicouse and gredy vtterly vpon nothyng whiche semeth to the worlde great and goodly. I disdayne none be he neuer so vile or sinfull. I geue not taunte for taunte: I curse not them that wyshe me yll: I stryke not hym agayne, that stryketh me: I depende wholy of the commaundemente of my father. He wyll punishe the yll doers: he wyll rewarde the good dedes: to hym I render the whole glorye: to hym I committe all my care. I obey simply and playnly in all thynges his will: and as muche as in me is, I study to do for all men, and to hurte no manne. Yf ye learne onely this of me, ye shall fele and perceyue these miserable tumultes and troubles to be assuaged, wherwith nowe ye be tossed and turmoyled without any ende, and ye shall gette rest and quietnes to your myndes: whiche shall folowe you and be with you in the mid tempestes of aduersities which trouble you on euery syde. A meke and a colde mynde is the fountayne of all mannes tranquillitie and quietnes. Onely hauyng confidence howe downe your neckes. There is no cause why ye should feare my yoke. It semeth harde and heuy vnto the vnbeleuers, but vnto them which with all theyr harte trust vnto the goodnes of God, whiche haue receyued the fyer of the euangelicall charitie, my yoke is softe and easye, and my burden is lyght. For the certen and sure hope of rewardes, maketh the yoke pleasaūt: and the inessable loue towardes God, maketh the burden light. For what is not swete and pleasaunte to him that hath a loue to it? Yf the mynde haue a good conscience and be voyde of all care, yf it haue a certayne trust of the rewardes of euerlastyng lyfe, what shall spryng or ryse whiche canne trouble or moue suche a mynde?
¶ The .xii. Chapter.
ANd vpon a certayne daye as Iesus went by the corne, and his Disciples stirred with hunger and goyng before hym, plucked the eares of the corne, and rubbyng them with theyr handes, eate the corne: the Phariseis takyng occasion on euery syde falsely to blame them, sayed vnto him: Seest thou not what thy disciples do breaking the Sabboth day? Why than doest thou not forbid them sith they do vpon the Sabboth daye, that whiche is not lawfull? Here Iesus so defended his disciples, that they coulde not blame hym, as the aucthour or breakyng of the Sabboth day, & teacheth them withall, that suche maner ordinaunces ought to cease as often as necessitie or some notable profite chaunceth. For the Sabboth daye, fastinges, and suche lyke constitucions were not ordeyned for mans hurte and vndoyng, but for his preseruacion and health. Therfore he doth obiect against the Phariseis beyng skilfull in the lawe, an exaumple out of the lawe, and that of a man not of the common sorte, but of him whom they counted chiefly to be an honest man and blamelesse. Why (ꝙ he) doe ye falsely blame my disciples for that they asswage theyr hunger with a smale thing, and easie to be gotten? Haue ye not red how that holy Dauid cōstrained by necessitie,Haue ye not redde what Dauid did? &c. enterprised a greater thyng. Who fleyng from Saule, when he came to the citie of Nobe, dyd eate the loaues, whiche they called the leaues set furth to be shewed, and not only he, but also his folowers and seruauntes? It is vnlawfull for any man sauing only priestes and Leuites, to eate of these loaues: but when he was in daunger for hunger, neyther the priestes feared to shewe hym these loues, nor Dauid feared not to touched and eate them, as though they had been prophane and not holy. Yf ye alowe the doyng of the priest Albimalech: if ye disalow not the doyng of the Prophete Dauid: why do ye reproue my disciples for a thing muche lesse to be regarded? For what a finale worke is this to plucke vp the eares of corne being at hand, & to eate the corne rubbed out with your hādes?Or haue ye not [...]ed in the lawe? &c. Besides this the lawe it selfe cōmaundeth the Sabboth to be broken. For the priestes in the temple killing ye beastes on the Sabboth day, & exercising the bucherly office, gathering together a pile of wood and setting it a fier, plucking of the skinne, cuttyng them in pieces, and sethyng them, breake not they the Sabboth day? the lawe suffereth no worke [Page lxxi] to be doen, and yet the sacrate priestes doe exercise & vse these fowle workes in any holy place vpon the sabboth day. Ye knowe that these thinges be doen, and ye doe allowe them for this,But I saye vnto you. &c. because they make for the vse of the temple. If the authoritie of the temple be so great, that the worke which is bestowed vpon it doeth not breake the Sabboth daye, this I saye vnto you: Heare is one of greater authoritie than the temple. They that doe seruice vnto hym, ought more to be excused from the blame of breakyng of the Sabboth daye. If they breake not the Sabboth day which labour in the sacrifices of Moyses: muche more ought they to bee excused that serue and wayte vpon the ghospell, whiche is a sacrifice moste acceptable to God. He that did ordayne the Sabboth daye may also take awaye the Sabboth: and he that ordeyned the Sabboth daye, dyd ordayne it for mans sake, and contrarywise he made not man because of the Sabboth daye. It is mete therfore that the kepyng of the Sabboth daye geue place to the profite and commoditie of man, and not man to perishe because of the Sabboth daye. If sacrifice be made so muche of, that whoso attendeth vpon it, may blamelesse breake the Sabboth daye, why holde ye not hym excused, whiche by a necessari [...] benefyte helpeth his neyghbour vpon the Sabboth daye? For God confesseth that he estemeth more this kinde of sacrifice, than yf a man offer vp to him a beast. For he sayeth by his Prophete Osee.Wherfore yf ye w [...]ste what this meaneth. &c. I desyre mercye and not sacryfice: And the knowledge of God, more than brente sacrifice. Ye take vpon you to be learned in the lawe, and yet this is wrytten in the lawe, which yf ye truely vnderstoode, ye would neuer haue blamed them that be blamelesse, for a lyght matter, & noysome to no manne. For there be certayne ordinaunces, not that they be good or yll of themselfes, but that by some meanes they be profitable towardes godlines, and do rather signifie, than bring or geue holines: as be kindes of meate, the colour or fashion or garmentes, or the stuffe that they muste be made of, fasting, and holy dayes. These thinges we must not so supersticiously obserue and kepe, that for them we omitte and let passe thinges that be of themselues and euer good, or doe those thynges whiche be of themselues and euer yll.
Aduoutrye, homicide, back bytyng and enuye, bee euer yll and wicked: And yet they that bee of the pharisaicall religion, doe lesse abhorre from these thynges, than from the b [...]akyng of the Sabboth daye. To helpe thy nedye neghbour is euer godlye and holy, and yet the Phariseis vnder the colour of kepyng of the Sabboth daye, suffre theyr neyghbour to be greued and vexed.
This daungerous supersticion, Iesus Christe studied clerely to plucke out of the myndes of his disciples. Therfore to the intent he myght beate thesame into the myndes of all men by a more manifest example, departing from this place, he returned into theyr Synagogue, mynding to take them to witnesse, whom he knew to be chiefly infected with this disease. And behold, furthwith [Page] there was geuen hym occasion of a miracle. For there was one in the multitude whiche had a lame and a wichered ryght hande.And behold there was a māne hauyng a withered hād Nowe the Phariseis lekyng after an honest quarell to accuse Iesus, marked him whether he would heale the man vpon the sabboth day, which a litle before defended thapostles where as they were blamed for breakyng of the sabboth daye. But Iesus myndyng to declare vnto all men that their accusemente came not of religion but of enuy, commaunded the man with the lame hande to come furth before them, that the faulte myght appere vnto them all, to the intent they myght be moued with pitie towarde the miserable man, whiche had that membre dead and vnprofitable,And they asked him. &c. that is moste necessary for a poore manne. But before he healed the man not ignoraunte what the Phariseis thought, he demaunded of them this question. Is it lefull to heale a manne on the sabboth daye? And whether is it more tollerable emong you to doe good to a man or to do yll, to saue a manne or to destroy hym? For he destroyeth hym, who whan he maye saue hym, doth not saue hym. But they all helde theyr peace leste the people should thynke them cruell, yf they should saye, it were not lawfull to helpe and succour a miserable manne on the sabboth daye, or leste they should lese theyr occasion to blame Iesus, yf they had answered it had been lawfull. They therfore saying nothyng,Who emong you shall haue a shepe. Iesus hymselfe bryngyng furth an example leused the knot of the question. Whiche emong you (ꝙ he) shall be founde so religious and deuoute a keper of the sabboth day, that yf it chaunce one of his shepe to be in daunger, by fallyng into the dyke on the sabboth daye, wyll he not put to his hande furthwith to plucke her out? If auarice can do so muche with you, that ye had rather breake the sabboth daye, than to diminyshe your substaunce by one shepe: howe muche more ought charitie to preuayle, and obtayne of you, to helpe your neyghbour on the sabboth day, whiche is farre better than a shepe? It is manifest therfore (I reporte me to you) to be lawfull to helpe your neyghbour with a good turne vpon the sabboth daye. But whan Iesus perceyued that theyr enuy woulde not be mitigated neyther by these woordes,Than saieth he to the manue. nor by the syght of the miserable man, and that they would not be moued by so euident and playne reason, casting his iyes about, taking it greuously, and beyng sory for suche great blindnes of theyr heartes, he turned vnto hym that had the drye and withered hande, and sayed: Put furth thyne hande: and at that woorde he put furth his hande as plyaunt and nimble, as the other was.
The Phariseis driuen into a rage by this so notable an acte, when they perceyued that they had loste an occasion to accuse Iesus, departyng out of the Synagoge, & leauyng the multitude whom they perceyued to beare a good mynde vnto Iesus, consulted secretly with the Herodians, whiche also had [Page lxxii] to do with Iohn his disciples, which enuyed yr glory of Iesus, by what meanes they myght rydde Iesus out of the waye. They had nowe a will toward murder, and nothyng lacked but a meete occasion. But Iesus not ignoraunte what they intended, withdrewe himselfe from that place, lesse he myght seme to haue geuen some occasion of extreme delyng to the rageyng and furyous men. He myght haue spytefully represte them, he myght haue ouerwhelmed them with miracles,And the people folowed hym he healed them all. he might haue destroyed thē also, but mynding to shewe the euangelicall mekenes, he gaue place to theyr rage & fury, yf perhaps they would relent and repent: and thus farre he gaue place vnto them, that▪ neuertheles in other places he distributed his heauēly doctrine vnto the multitude, which folowed him thicke and threfold, and as many sicke men, or otherwise myserable, as were brought vnto hym, he healed them. For his tyme was not yet come: the ghospell was not yet sufficiently spred abrode. Wherfore he gaue place to them,And charged thē. &c. not to prouyde for hymselfe, but to take from them the occasion of a wicked dede, & to teache withall, that the wysdome of the ghospell ought not to be defended against the disobedient with threatnynges, wyth checkes or contencions, but with mildenes & mekenes. Therfore he cōmaunded the multitude yt folowed hym, that they should not disclose hym, leste the rumour spreadyng abrode,That it myght bee fulfilled which was spoken by [...]say. &c. the Phariseis myght bee stirred more and more. Neyther was this thyng doen by chaunce, but it was prophecied nowe long before by the Prophete Esay that it should so come to passe: In ye wrytinges of the whiche Prophete the father doeth descrybe and set furth the victorye of his sonne obteyned thorowe mekenes, and the saluacion of the ghospell, translated to the Gentyles, for the pertinacye and stubbernesse of the Iewes, sufficiently knowen to all men. Behold (sayeth he) my sonne whom I haue chosen before other: behold my dere beloued, in whom my soule is delited. I will geue vnto hym my meke and gentle spirite, by thinspiracion wherof, he shall shewe iudgement, not onely to the people of Israel, but also to all nacions. He shall not doe this tumultuously or violently. For he shall not chyde nor shall not crye out against them that be con [...]enciouse. No man shall heare his voyce in the stretes, as they be wonte that warre with the tong. He shall geue place to the inuincible malice, but he shall endeuour to bryng all vnto saluacion. He shall geue none occasion to the yll of theyr incurable destruccion, but he shall sane all, yf by any meanes they can turne themselues vnto the better. He wyll not despise the weake, he wyll not despyse the feble, in whome there shall remayne any good hope: he wyll cheryshe them, rather than oppresse them. He wyll not breake the browsed reede, and he wyll not quenche out the smokyng flaxe, vntyll the trueth of it selfe, by the processe of time, haue the hygher hand and vntyll the madnesse of the wicked through theyr owne default breake out so farre, that all men maye perceyue, that they be worthely repelled and cast awaye. Than the Gentyles shall enbrace his doctryne, whiche the Iewes despised, and put theyr trust in hym, whome the Iewes refused to trust.
It chaunced in the meane tyme that emong many whome he healed, they offered vnto Iesus one that was possessed with a deuyll, whiche had taken from the wretched man both his iyes and his toung. Iesus commaunded the deuill to departe: he departed, and forthwith the moste miserable manne was wholy restored in such wyse that both he sawe and spake. The multitude was amased at that so great a master, and nowe suspectyng hym to bee Messias, they [...]pake among themselues. Is this that sonne of Dauid, whom the Prophetes dyd promyse?This felowe driueth out deuils, &c. Whan the Phariseis heard this voyce of the people, they set not vpon Iesus hymselfe, of whom alwayes they had the wurse, but they endeuour to withdr [...] the hartes of the multitude from the honoryng and veneracion of him [...] cannot be (ꝙ they) that this is that sonne of Dauid as ye suppose. For he shall come borne vp and mayntayned by the power of God.But whan Iesus knew their thoughtes &c. He casteth not out deuils by the helpe of God, sith he is wicked and a breake [...] of the Sabboth daye, a glotton, and a drunkard, and a companion of the Publican [...]s, but by the helpe of Belzebub the prynce of deuils. Now Iesus although he heard not their voyce, yet knowing both what they thought, and what they spake to others, turnyng vnto the Phariseis, so ordered hys answer, that by manifest reason he reproneth theyr madde raising and rebuke, and yet he rayseth not on them agayne, but rather prouoketh them louingly to embrace theyr health and saluacion. Euery kyngdome (ꝙ he) deuided with inwarde deuision and discorde, muste nedes come to naught. And euery house stryuyng with it selfe, with inwarde disagreing must nedes fall. And yf Sathan driueth out Sathan,And yf I cast out deuils. &c. and yf one deuyll dryueth out an other, howe shall his kyngdome endure? And howe is it lykely and greable, all deuilles beyng enemyes of menne, desiryng nothyng but the hurte and destruccion of them, whose health miserably they doe enuy, that nowe they fauour so greatly their health, that for this cause one deuyll stryue [...] [...] fighteth with an other? Nowe yf I cast out deuils by the power and helpe of Belzebub, these me disciples your chyldren,Therfore they shalbe your iudges. whom ye knowe, by whose helpe cast they out deuils? for they also cast out deuils, and yet ye reproue not them, but only me ye falsely blame: and yet they haue might of me to cast them out. Therfore it cānot be that they should chase awaye deuils in the power of God, and I in the might of Belzebub, sith they doe it in my name. And therfore men vnlettered and vnlearned be able to doe so great thynges, because they beleue simply that by the power of God I chase awaye deuils. Therfore theyr godly belefe shall condēne your vnbelefe, because you desyre rather vniustly to reproue, wheras ye might be godly folowers. And if the thyng it selfe declare that I doe cast out deuils not by the helpe of ye deuill, but by the might of God, ye ought not to doubte any more, but that the sōne of Dauid is come, and the kyngdom of God, sith ye see that the strength of the aduersaryes deeth vanyshe awaye, whan they whiche professe the ghospell call vpon my name. Therfore lyke as there is a concorde and agrement emong the deuils themselues to destroye all men: so I whiche [Page lxxiii] am cum to saue all men, haue no concorde nor agrement with them, but deadl [...] dissencion and disagremente. Hitherto Beelzebub hath exercised hys tyrannye vpon sinfull men geuen vnto fylthie desyres: I takyng a way the synnes of men doe confounde and destroy Beelzebub the Prynce wyth hys whole garde, and I doe restore vnto god through innocencye, whom he did possesse throughe vnryghteousnes. The thyng is done by force, not by any agremente betwene me and the deuils. They feele, and confesse that there is a present power wherunto they be forced to geue place. Or els howe maye it be that any man myght enter into the tower of a myghty man, and take away his stuffe, vnlesse fyrst he ouercum the myghty man, and lay him in bandes? Than he once kept vnder which was hable to resyste, he wyl spoyle the whole house, and as it were carye awaye hys pray. The worlde is the house of Beelzebub. In thys he claimed to hym acerteyne kyngdome, because the whole worlde was geuen to ambicion, excesse, fylthy lustes, auaryce, anger, enuy, and other noysom desyres, by the whiche he is made myghty. I as a man of more power and valiantnes, haue entred into his kyngdome, and ouercūming him haue wunne againe to the true prince, that whiche he vniustly did possesse. Therfore there is no agrement betwene vs: the prynces be diuers, the kingdomes be diuerse, by no bande or leage to be reconciled and made at one.
He that wyl be grafte in the kyngdome of god, muste withdrawe hymselfe from the kyngdome of Beelzebub, and muste fight agaynst hym in my tentes. No man can be at peace wyth god, vnlesse he be at war with the deuyll. I take goddes parte, and not Beelzebubs. Therfore whoso is not in my tentes, is my enemye, and aduersarye. And whoso healpeth not me in gatheryng together, is agaynst me in scateryng abrode. See that ye ioyne youre selfe to the better parte. It is better to obteyne health in the kyngdome of God, than euerlasting deathe in the kyngdome of the deuil. Ceasse from seruyng of synne, and the deuil shall haue no power ouer you. God wyll receiue them to hys kyngdome that run from hym, and wyll not impute the synnes of the former lyfe, bee they neuer so outragiouse, vnto such as be penitent. Thys onely is to bee obserued, that no manne blynded with enuye, and peruetted wyth malice, withstande the glorye of god agaynste hys owne conscience: and where as he seeth with hys lyes the diuyne power by manifeste sygnes and wonders, to be opened to the worlde, that he attribute it not to the spirite of Beelzebub. Wherfore thys I assure you, whatsoeuer is done by woorde or dede, shall be remitted vnto men, so that they repente them. God doeth easyly forgeue that whiche by anye meanes is veniall and pardonable by the reason of frayltye of mannes nature. [Page] But yf any man speake blasphemye against the spirite of God, whose manifest power he seeth of hys playne weorkes, he shall scarcely fynde pardonne and forgeuenes. And whoso speaketh blasphemy agaynst the sonne of man, whom he despyseth for the weakenesse of hys fleshe, he shall bee pardoned, because errour and ignoraunce mixte wyth hys dooyng, dothe exclude peruerse and set malice. But whoso speaketh blasphemy agaynst the holye ghost, shal vneth obteyne pardonne and forgeuenes eyther in this worlde, or in the worlde to come. This thyng spake Iesus to thyntente he woulde feare the Phariseis from theyr obstinate frowardnes, because whan they sawe and perceyued that those thynges whiche he dydde, coulde not bee doene but by the spirite and the myght of God, yet they moued with enuy resisted the glory of god, and ascrybed his miracles vnto Beelzebub, whose spirite they saide wroughte in Christe. Whan after common reason (saieth he) the free is knowen of the fruite,Eyther make the [...]re good & hys fruite good &c. why do ye blame the tree, sythe ye cannot but allowe and commende the fruite▪ The miracles whyche I worke, ease and releue the miseries of menne: they hurt no man, they be not done for vayne ostentacion and glory, or for gaine and lucre, but to do good and to healpe. No man can deny but thys is good, freely to doe for them that be in affliccion. Why therfore saye ye that that which is good of it selfe, cummeth from Beelzebub, who by your owne iudgement is al naught? If ye wyll hyde the blindenesse of your myndes, ye muste speake thynges that may stande together, nowe the thynges whiche ye speake, agree not together after the common iudgemente of menne. Therfore eyther make the tree good and his fruite good, or els make the tree ill and his fruite ill. Either graūt that I am moued wyth a good spirite, wheras ye graunte that my workes bee good, or els saye that my workes be ill, that your▪ saiyng may appere probable, where ye saye that I haue the spirite of wicked Beelzebub. And yf my doynges be suche that ye muste nedes cōfesse that they be good, ascrybe not good thinges to an ill authour. Ye kinred of vipers, yll men springyng of yll pa [...]entes, coniecture and iudge ye by your selues: Do ye not speake euen as ye be? and dooe not your weorkes declare what spirite ye haue? Ye enuy the glorye of god, and falsely blame his spirite. From whence cummeth so pestilente fruyte, but of an euill tree? For as it can not bee that a wylde tree shoulde bryng furth genti [...] fruite, and that a tree of poysoned iuyce shoulde bryng furth holsom appulles: euen so how can ye speake well syth ye be yll? For as the fruite taketh hys taste and verdoure of the iuyce of the roote: so communycacion ryseth of that whiche is hyd in the harte, lyke as a good manne bryngeth furthe good thynges oute of the good tresure of his harte: so the yll man bryngeth furthe yll thynges out of the euyll tresure of hys harte. Whose harte is replenished with godlines and charitie, they speake wordes whiche sauour of that that is in the harte. Whose harte is replenished wyth enuy, pryde, and auarice, they vse suche communycacion, whyche by the mouthe doeth vtter the affeccion of the harte. Menne shall be esteined before god not onely of theyr dedes, but also of theyr woordes. An ill thought is pestiferouse and noysome onely vnto the thynker, but yl talking doeth powre out the poyson of the harte emongest many. The tonge therfore muste bee rescayned, not onely from outragiouse blasphemies, from [...]aolding, rhiding, and backbityng, and vncleanly communicacion, but vtterly from all thinges wherof cummeth none honeste profite or commoditie. Yea I saye vnto you, that man shall render a count in the day of iudgement not onely for filthy [Page lxxiiii] talkyng, but also for euery vayne, idle, and vnprofitable worde, that they shall speake. For theyr wordes also, shalbe taken and accounted for dedes. Of thy wordes eyther thou shalte be iudged good, yf good woordes issue out of a good harte, or thou shalte be condemned as vniuste, yf yll woordes issue out of an yll harte. And here vnderstande ye the perfecte iustyce of the kyngdome of heauen, far passyng the iustice of Moyses lawe. For that lawe punysheth onely the manifest blasphemye agaynste god: here shall be punyshed also anye reuylyng or taunte agaynste thy neyghhour, and not only the noysome and perilouse saying, but also the idle and vaine woorde. For that whiche is vnprofitable on the tree, is the burden of the tree and not the fruyte: and therfore it is noisome, because it occupieth the time and the eares of the hearer, without any fruite or profite, whereas the tounge is geuen for this intent, that therwith we should profite our selues and our neyghboure, and that with this member we should celebrate and magnifye the glory of God.
Certayne of the scrybes and phariseys whan they had hearde these thinges, dissemblyng the rage of theyr myndes, go vnto Iesus with more gentyl woordes, as though they woulde nowe beleue him, yf for theyr sake he woulde shewe sum miracle worthye and meete for them and also for hym, who chalenged to hym the spirite of god, and had alwayes in his mouthe the heauenlye father. Maister (ꝙ they) we whiche bee not of the common sorte, but learned men, desyre of you to see sum notable sygne from heauen, whiche maye declare that ye be derely beloued of god, and that ye doe that thyng whiche ye do by his power and myght. But Iesus knowyng theyr subtill thoughte and obstinate malice, whiche required a sygne for none other intent, but to take a newe occasion thereby falsely to accuse hym, chiefly sithe it is more easye to pycke a quarell at those thynges whiche bee shewed from heauen, than at those thynges whiche appeare before the iyes,The euyll and aduoustetous &c. bee hearde wyth cares, and touched wyth handes: not bearyng so greate frowardnes, but in maner turning from them, and taking it angrely (as it were) wyth hymselfe, made answere, saiyng: O naughtye and counterfeit nacion, whiche doethe glorye that they haue god to theyr father, whiche doeth crake of her progenitoure Abraham, where as it foloweth rather them whiche forsakynge God, wurshypped the golden calfe: whyche styrred sedicion agaynste Moyses: whyche murmured in the deserte: whyche kylled the Prophetes: whereas it declareth that it hathe Beelzebub to her father, with whose spirite beyng replenyshed, it doeth rebell agaynste the spirite of God.
But it shall haue no synge geuen from heauen, whiche it maye calumniate and reproue, and whiche it is vnworthye to haue, for as muche as it is [Page] wholly sette and geuen to the yearthe, but once there shalbe a sygne geuen to it out of the yearth, whereby it maye be ouercum and vtterly peryshe, yf it wyll not conuerte. This nacion meruayled at the miracle of the Prophete Ionas, whyche swallowed vp of a beaste in the sea, was restored againe aliue after thre dayes. Thys shalbe a sufficient sygne for them, yf they maye see hym reuyue agayne by the deuine power,For as Ionas was thre dayes▪ &c. whome by theyr malice they haue slayne. Thys myracle shortly shalbe shewed vnto them, whiche they wyll falsly slaunder. For lyke as Ionas wyllyngly deliuered hymselfe to deathe, and was receyued of the beast of the sea, and was in her belly three dayes, and three nyghtes, and beyng paste hope of all menne, by and by through the healpe of God was restored alyue: so the sonne of manne shall bee deade in the harte of the yearthe three dayes and three nyghtes. By thys fygure and darke exaumple, Iesus syginfieth hys deathe and buriall, and furthwith hys rysyng from death. And he added. As Ionas was to the Niniuites, so am I to you. He tolde them that the vengeaunce of god,The men of Niniue shal aryse, &c. and the destruccion of theyr citye was at hande, vnlesse they would repent: I declare the same vnto you all. But the Niniuites whome ye despyse as heathen and idolaters in comparison of you, shall ryse in the iudgemente of God, and shall declare you worthelye to be damned in comparison of them. For they although they were synfull, yet beyng a fearde at the threatenynges of the Prophete, humbled themselues vnto penaunce. And beholde: here is one greatter than Ionas, whyche preacheth to you in vayne.
The Niniuites were people farre from the wurshyppynge of God, Ionas vnknowen, and symple, and meke came vnto them. No man commended hym, or tolde before of hys cummyng, he shewed no miracles, he allured vnto hym no bodye with benefite, he promysed no great thyng. Onely he threatned vndoyng and destruccion, and he preached no lenger than three dayes. I being promysed by thoracles of the Prophetes, so often commended by the testimonye of Iohn, by the testimonie of the father, beyng your countreman, beyng cumme also of the same parentes of whome ye glorye and crake: haue taught you nowe so long tyme, testifyng by so manye miracles, that my doctryne is not vayne: haue holpe so manye wyth my free benefites, and doe not thunder sore threatenynges, but of myne owne accorde promyse forgeuenes of all synnes: I offer euerlastyng felicitie of the heauenly kyngdome: yet it is sayed that I haue the spirite of Beelzebub:The quene of the south shal rise▪ &c, I am layed at with deadlye deceytes, so farre ye bee from bendyng and bowyng to true penaunce. Furthermore, the quene of Saba shall ryse in the iudgement, to the reproche and condemnacion of this generacion, because that she by the reason of tidynges brought far of, leuing her kingdome and her countreye, toke a longe iourneye vnto Salomon, not moued by any feare, but only for the desyre of wisedome. And she did not only cum to Salomon, but also she brought with her great gyftes. And beholde, there is one in thys place greater than Salomon. For what lyke thyng dyd Salomon to the thynges whiche ye see me do? or what lyke thyng taught Salomon? And yet ye put me to al kynde of rebukes, whyche of myne owne accorde bryng vnto you the doctryne of the gospell, wherby ye maye be saued: furthermore also, ye go about to do me more grieuouse displeasures whych am beneficiall vnto you. But the greatter the wonders and benifites be whereby ye bee prouoked vnto penaunce: the greuouser shall your punyshemente bee, vnlesse ye repent in tyme.
Further what thyng shoulde chaunce vnto them, and into what blyndnesse the people of Israell shoulde cum, and howe miserably it should be handled of the prynces of Rome, and how it should be banished throughout the worlde, reiected and despised of all nacions, Iesus had rather to signifie by a certayne darcke exaumple, than to declare it manifestlye. And he taketh a similitude of a man whyche was possessed of a deuyll, who whereas he was once deliuered and restored to hys ryght mynde, afterwardes by his owne defaulte receyuyng the deuill agayne, was more grieuously vexed, than he was before. Whan an vncleane spirite (ꝙ he) goeth out from a man, beyng banyshed from his olde hospitall, he walketh in dry and baren places, seking rest and fyndeth none. Than sayeth he wyth himselfe. I will returne into the hou [...]e from whence I wente, where when he cummeth, he fyndethe it decked and clensed, but withoute anye geast. Than he s [...]yng that there is a place and not occupied of anye other, not beyng contente to returne thyther hymselfe alone, he taketh vnto hym seuen other spirites worse than hymselfe, whych entryng into the house together, make theyr dwellyng there. And it cummeth to passe, that the man is more greuously vexed than he was before. So shall it happen to this vngracious nacion. By thys similitude Iesus noted the obstinate and wylfull malice of the pople of Israell, falling backe oftentimes to theyr olde maners. In tymes paste they serued and folowed the deuilish vices and desyres. It was sumwhat deliuered by the lawe and the Prophetes, but returned often agayne to her own manner and disposicion. It retourned to Idolles, it did sacrifice in the woodes, it kylled the Prophetes. It was redressed and amended through affliccions by Pharao in Egypte, by Nabuchodonoser in Babilon, and by diuerse other calamities and miseries. Finally prouoked of the sonne of god so many waies, hathe not onely renewed, but also farre exceded al the wickednesse of her forefathers, not only araiyng the harmelesse and the well doer wyth al kynde of spitefulnes, but also driuyng him vnto the crosse and passion with false accusementes. Whereof a certayne monstruous blyndenes, and seuen tymes more miserable than the blindnes of theyr fathers, hath possessed theyr hartes, and therfore they shall be more cruelly handled and destroyed than they haue been hytherto.
As Iesus spake these thynges to the people, there came the mother of Iesus, wyth certayne of hys cosens whyche desyred to speake wyth hym. But when they coulde not cumme vnto hym for the multitude beyng so thycke, and standyng aboute the doores of the house, a voyce passyng ouer from [Page] one to another, a certayne man interrupted the communicacion of Iesus, and tolde hym that hys mother and hys brethren were at the doore whiche desyred to speake with hym. But Iesus offended wyth this importunitie and troublesumnes, and wyllyng also to teache that such affeccions should be passed litle vpon, as often as the matter of the gospel is in hande, and that the kinred of the myndes oughte more to be regarded than the kynred of the bodies, whyche is gotten by vertue and not by the nerenes of bloud, the whych also is more large than the other, he aunswereth him whych interrupted him. Who is my mother and who are my brethren? I being occupied about the heauenly busines knowledge no mother nor brethren, ioyned by carnall affinitie: wherof sum bee far of perchaunce in hartes. And holdyng out his hand towardes his disciples, which syttyng nere receyued gredely in silence his wholsome doctryne, if ye wil know (ꝙ he) my very true kinsfolkes which be moste dere vnto me, these be my mother my sisters, and my brethren. Here is no difference of kinde or age, no respecte of kinred. Whosoeuer doth obey the wyl of my father whyche is in heauen, he is my mother, he is my sister, he is my brother. I esteme hyghely the spiritual and not the bodily affinitie. This affinitie euery man may come by. Euery mā like as he is moste obedient vnto my fathers wyl, so he is moste nere and moste dere vnto me.
The .xiii. Chapter.
AT the same tyme whan Iesus sawe that the place was not able to receiue suche a multitude, he went oute of the house to the water syde. And whan he came thyther, he satte vpon [...] banke, teachyng the people whiche gaped after his doctryne insaciablye. Further when he sawe the multitude so great and thicke, that they thruste hym, and pressed hym: and to thintente he myght bee at more libertye from the people, he entred into a shyp, and spake out of that as out of a pulpit, to the people standyng vpon the banke. For so he myght be both better seene and better heard of manye,And he spake to thē many thynges in similitudes, because the sande of the bancke and the brincke of the bancke, made as though it were a rounde auditory.
And because in that multitude euery man had not one mynde, he shewed and sette furthe manye thynges vnto them by darke similitudes, eyther because thys maner of speakyng is familiar and commonlye vsed of the prophetes, or because it is moste meete and conuenient for to teache and to moue the myndes of the people, because that comparison taken of thynges that bee well knowen and perceyued also of them that be vnlearned, by and by toucheth and moueth euery one: or because by this feare and pleasaunte manner of speakyng, thynges that bee spoken bothe crepeth into mennes myndes more pleasauntlye, [Page lxxvi] and sticketh more surely: or els because that thys manner of monicion slaū deryng no manne, but secretly by similitude touchyng euery mannes consciēce, is wont commonly lesse to offende. And fyrste of all he letteth furthe a parable, signifiyng that many on euery side come runnyng to the preachyng of the gospell, and yet fruite springeth not in them all: whiche chaunceth not by the faulte of the teacher, but by the faulte of the hearers. Nor lyke fruite springeth not in all the hearers, but accordyng as euery manne bryngeth a mynde voyde from worldlye cares and desyres: so is the fruite of the woorde that is heard of hym greatest. Therfore exhortyng to geue audience, he putteth furth thys parable, saiyng: The sowyet went furth to sowe his sede, and as he casted his sede [...] certayne cornes fell by the waye syde, and because they were ba [...]e and vncouered, the birdes came fliyng and eate them vp. Agayne other summe fe [...] to the rough and stony places, which when they were not depely couered with yea [...]th [...], because of stones that [...]etted them, nor coulde not take roote depely ynoughe, they sprang vp shortelye and before theyr tyme▪ throughe the warmnes of the sunne, because there was not muche yearthe to kepe them couered vnto theyr tyme, nor no deepe roote to minister hun [...]oure and moysture. Agayne other sum fell into the thorny grounde, and by the reason of increase of thornes, they were kepte downe and choked, and coulde not ryfe nor spryng vp at theyr libertye. Further other sum fel vpon a good and fruitful grounde, and springyng vp luckely brought furth fruite, yet not al alyke but accordyng to the goodnesse of the grounde: sum an hundred folde, sum three score folde, some thyrtye folde as muche: so that of one sede sprang an eare that bare an hundred cornes: of another that bare three score, of another that bare thyrty. Iesus speakyng these thynges did not as than explicate and declare the darke riddel and similitude, but leaueth it to euery manne to coniecture and thinke vpon in hys mynde. Onely he made an exhortacion that thei that had meete eares shoulde heare the parable diligently.
But another tyme when the disciples hadde Iesus alone, they wente vnto him and asked hym why he spake vnto the people by darke and obscure similitudes. Unto whome Iesus aunswered on thys wyse: because as yet they yelde not themselues mete to haue the truethe opened vnto them, by the wyiche certayne of them emonge the multitude bee not onely not the better, but also bee pricked and stirred to be the worse. Wherfore I vtter vnto them lyke manner of preachyng as they bryng hartes to heare. They wil not vnderstand thinges that be moste manifeste, I doe inuolue and wrappe my language wyth darkenes, that by suche meanes I maye prouoke them to the desyre of learnyng and searchyng. But ye whiche receyue symplye and delicouslye the thyng that is geuen, ye are worthye to bee partakers of the more secrete thynges concernyng the wisedome of the gospell. For vnto hym that hath, it shall bee geuen, that he maye haue aboundantlye, but vnto hym that hath nothyng, nothyng shall bee added, insomuche that he shall bee also spoyled of that whyche he semed for to haue. In other thynges it is a cruell thyng to spoyle hym that is nedy: Here because pouerty cummeth through the defaulte of the nedy, it is mete and rygh [...] [Page] to take from the vnkinde manne. We bring and offer freely certaine principles of heauenly Philosophy, and that accordyng to the capacitie and simplicitie of the myndes, as castyng certaine seedes, whyche whoso receyueth desirously, truly he prouoketh vs to commit mo thynges vnto hym. Contrarywise, whoso despiseth and reiecteth that whiche is geuen frely, and turneth it to occasion of more yll, is he not worthy to be spoyled of that whiche he had vnworthely?
For thys cause I speake to them in darke parables because they will heare the manifest trueth eyther with no profit, or els to theyr owne hurt. For it cūmethe to passe through their frowardnes, that where as thei haue iyes and se manifest tokens, yet beyng blynded with enuye, they see not that whyche they see. And where as they haue eares and heare the trueth that cannot be confuted, yet thei heare not that they heare, nor vnderstande not ye which they heare although they vnderstande. Truely the saiyng of Esaie is fulfylled in these men: Ye shal heare wyth your eares and not vnderstande, and ye shall see with your iyes, & yet not se. For the harte of thys people is hardened, and they be dul of hearyng, and they haue closed theyr iyes, leste they myght se with theyr iyes, and heare with their eares, and vnderstande with theyr harte, and at laste tourne vnto me, and I make them whole. Truely these men therfore be infortunate, but not to be pitied though they be very miserable, whyche witingly and willinglye secke theyr owne destruccion, and reiect their owne health.
Contrariwise youre iyes are blessed, because they see the thinges that we doe: your eares are blessed, because they heare the thinges yt we speake: Your hartes are blessed, because they vnderstande the wil of my father. This is no meane nor common felicitie, truely many prophetes, and many iust and holy men, haue desyred to see ye thinges which ye se, and happened not to see them: and to heare the thynges which ye heare, and they had not the gifte to heare them. And they truly as in a dreame, gessed at the thyng that should cum, which ye se before you, and also heare.
Therfore because your simplicitie and desyre of knowledge, deserueth thys, harkē ye what the parable doth meane, which I put furth of the sowier sowing his sede. There be thre sortes of men, in whom sede of the woord of the gospel [Page lxxvii] eyther bringeth furth no fruite, or els bryngeth not to perfeccion, the fruit that is sprong vp. And the fyrste moste baren of all. These be they whiche lightely and negligently heare the wordes of the heauenlye doctryne, and [...]uffer them not to entre into theyr myndes, nor fasten them in their remembraunce, to thintente they maye be rooted there: but theyr mindes beyng compassed and fensed with no desyre nor care, beyng armed with no purposes agaynst the assaultes of vaine thoughtes, at euery lyghte occasion they suffer that that is sowen, to be spurned at and troden downe. That perceiuing the yll and naughtye one, whiche lieth in waite and enuieth good begynnynges, by and by sendeth into the mynde, certayne fleyng and waueryng cares, whiche maye destroye the seede before that it spryng vp in grasse, or haue any roote, that they be no better than yf they had not hearde at all. These be signified by the seede that fel by the hye waye where go bothe menne and beastes, that is to saye, all maner of cares, affeccions of kynred and of affinitie, care for common offices, loue, hatred, suspicion, and suche other. These thinges chase awaye the woorde of the gospell oute of the mynde,But he that receiued the seede▪ &c. wel [...]e [...]e before it bee receyued. Agayne there is an other, whiche receyueth (as it were seede) the woorde of the gospel with hys eares, and gredelye putteth it into hys harte, recordyng and deuising wyth hymselfe to frame hys life after the rewle therof: but because he prynteth it not vtterlye in the inwardes of hys mynde, but after the fashion of men, he doth that he doth lightly with a certayne affeccion for a tyme, he nourysheth the seede that he hathe taken, vntil it be growen vp to a grasse, and sheweth a certayne hope of euangelicall godlines, absteynyng from greate sinnes, and florishyng with meane vertues. But if any storme of persecucion begyn to ryse, and yf for the gospell sake banishment be offered, or prison, punishement, deathe, & such other whiche require a stedfast strength of the mynde, than, as at the vehemente heate of the sunne, they wyther a waye, and vtterly fainte and decaye. A figure of this was the stonie ground, whiche receyued the sede, and brought it foorth into grasse,He also that receyued, &c. but it was not able to succour and defend it with humour agaynst the heate of the sunne, for throughe the stones it can haue no depe nor sure roote. Agayne there is an other whiche gredely heareth the woorde of the gospell, and setteth it depe ynoughe in his mynde, and kepeth it long, but his mynde being intangled and choked with trouble [...] in cares of this worlde, and especiall of ryches. as it were with certayne thicke thornes, he can not frely folowe that he loueth. Because he wyl not suffer these thornes, whiche cleaue together and be intāgled one with another emong themselues, to be cut away, the fruite of the seede that is sowen dothe vtterly perishe. This was signified by the similitude of the sede whiche was receiued in the grounde full of thornes and briers. Further the seede that was receiued in the good ground, signifieth them whiche bothe heare the woorde of the gospell and recorde it wyth themselues, and fasten it surelye in theyr remembraunce, and so doe powre it into thaffeccions of theyr mynde, that they will not swarue from it to dye therefore, who also do rydde and delyuer themselues from affeccions and filthye cares of ryches, whiche suffer not the mynde to be free and at liberty, but geue themselues wholy to the heauenlye inspiracion.Whiche also beare [...]; &c. The seede of the doctryne of the gospell is not vnprofitable to suche myndes. But lyke as one kynde of wheate bringeth not furthe lyke fruit in all groundes, but it springeth with lesse or more increase accordinge to the goodnes of the grounde: So after the godly desyre and capacitie of them that [Page] heare the worde, the fruite of godlines cummeth forthe more aboundauntlye. By thys parable Iesus taught vs, with what studye and desyre the heauenlye doctryne ought to be receyued, yf we desyre that fruit should spring of it. These thynges Iesus dyd interprete and declare vnto hys disciples aparte.
But let vs retourne vnto the order of our former communicacion. The lorde Iesus proposed vnto them another parable, to shewe them also that there was another poyson and mischiefe to be taken hede of, if a man wil laie vp pure and fine corne in hys barne. For the other ylles do onely hurt ye sede latelye sowen, or spryngyng into grasse. This doeth corrupte the corne now sprong vp and well growen. Thys poyson is, whan Sathan, whiche coulde not choke and destroy the seede of the euangelicall doctrine with flying, waueryng, and ydle thoughtes, nor with troublesome persecucions, nor with carefulnes of riches, honours and lyke thinges, wherewith mannes lyfe is entangled, goeth about to infecte it by false Apostles and wicked Byshopes and Heritikes, whiche wresteth and wriethe by subtyl interpretacion, the heauenlye doctryne after theyr lustes and desyres, and myngle true thynges with false, and sincere and pure thynges wyth vicious and fawty. The parable is after this sorte. The kingdome of heauen (ꝙ he) is like vnto an housbandman, which being a good husband, sowed good seede in hys field. But his seruauntes being aslepe, there came priuely a certayne aduersarye, whiche bare the husbande manne no good wyl, and because he could not in the night take away the seede which was now layed safely in the ground: he vseth crafte and deceyte to hurt it. He scatereth and mengeleth with the wheate that was sowen, the vnprofitable seede of cockelles, and thys doen he wente awaye. Fyrste no man perceyued thys deceite. But whan the seede was nowe sprong vp into grasse, and the stalkes were laden and burdened with eares, than at lengthe the cockels growyng vp together, (their vnlykenes vtteryng or shewyng them,) began to appere. Than the seruauntes merueylyng howe this shoulde cum to passe, go vnto the husbande man. Maister (ꝙ they) dyddeste not thou sowe good seede in the fielde, howe is it than that cokelles be mengled with them? But the mayster suspectyng who was authour of the shreude turne, sayeth: Myne aduersary dydde thys whyche beareth me so euyl wyll, that he hathe a plasure to hurte me, thoughe he haue no profite hymselfe therby. Than spake the seruauntes: wyl ye than that we go and gather the cockelles and cleanse the corne? The maister sayeth: In no case, leste peraduenture as ye plucke vp the cockelles vnaduisedly, ye plucke vp also therwith the wheate that groweth nere by. Suffer the wheate to growe together with the cockelles vnto haruest tyme. Than wyll I committe thys matter to the haruest folkes, that before they mowe and cut downe, they shall fyrste gather the cockelles and bynde them together a parte in bundels for to feede the fyer, and afterwarde laye vp and couche the cleane wheat in my barne.
Agayne Iesus mindyng to shewe by a similitude howe that the philosophy of the gospell fyrste in apperaunce abiecte and homely through the ignominy, and slaunder of the crosse, being as it were planted by a fewe vnlearned men should by litle and litle through the strength of the trueth, grow to such myghte and power, that it shoulde go ouer all the worlde, and shoulde embrac [...] al kinde of men, proposed this redell and similitude. The kyngdome of heauen (ꝙ he) is lyke vnto a musterde seede, whiche a certayne man toke and sowed in hys field, which of it selfe is leaste among al pulse. But whan it is growne vp, it is greater than al kyndes of herbes and risethe vp as bigge as a tree, insomuche that the birdes make their nestes in the bowes therof.
Agayne Iesus dyd inculcate and beate in the selfe fame thyng, doyng them to vnderstande by what meanes the strength and myght of the doctryne of the gospell secretly crepyng in, and dispersed and set abrode by a fewe apostles, should al [...]te and transforme al the worlde into her nature: and whan it shall seme most to be consumed and extinct, than chiefly it shall set forth and shewe strength. The kyngdome of heauen (ꝙ he) is lyke vnto leauen, whych beyng but a litle quantitie, the woman put in three measures of meale, and three lefte it vntill the litle piece of leauen had changed by litle and litle the whole quantitie of the meale, & turned it into her owne nature. All these thynges Iesus declared vnto the people in riddelles, and cloudes of parables, and spake nothyng vnto them than without a parable: to thyntent that he might both excite and stirre their mindes with darke speakyng, and make them desirouse to learne, and yet geue them no holde, though they sought occasion busilye, vniustly to reproue hym. And the soothe saiyng of the Prophete tolde of this before in time paste. I wyl open my mouthe in parables, I wyl shewe furth thynges which hath been hyd hytherto sith the worlde was made.
Than Iesus departyng from the multitude went home, and they folowed not, for that they vnderstoode not what he mente, and that none occasion was geuen of false reprofe. Further whan he was at home alone, hys familiar disciples came vnto hym requiryng hym to expounde them the parable of the cockels mengled with wheate. For the parable of the seed diuerslye sowen once [Page] declared, they gessed well of themselues what he mente by the musterd seede, and the leuen put in the meale. Iesus without any griefe declared it plainely. The good husband (ꝙ he) whiche sowed the good seede, is the heauenly father: the felde in whyche he sowed, is the whole worlde and not onely Iewry. Further, the good wheat that sprang vp of the good seede bee they, whyche by the doctryne of the gospell behaue themselfe worthily for the kyngdom of heauen, agreing to their profession in lyfe and dedes. The naughty cockels springyng of the yll seede mengled wyth these, bee yll men whyche professe not purely nor sincerely the doctryne of the gospell, And the aduersarye whiche mengled hys seede priuely in the nyghte, whereof spryngeth peructse and yll doctryne, is the deuill. The seruauntes whiche would gather the cockel before the tyme, be they whyche thynke that the false apostelles and chiefe heretikes shoulde bee rydde out of the waye with sweorde and deathe, where as the good man of the house willeth not that they shoulde bee killed, but suffered, yf happe bee that they repente, and be turned from cockelles into wheate. And that yf they repente not, they shoulde be kepte and preserued to their iudge, of whome once they shall be punished. The time of harueste is the ende of the worlde. The harueste folkes be the angels. In the meane season therfore the yll mengled with the good, must be suffered, when they be suffered with lesse daunger and peril, than they bee taken away. Further whan the last tyme shal cum, whan the good shal be seuered from the ill, when rewardes shall be geuen to euery manne for hys dedes: than the sonne of man the iudge ouer all, shall sende furthe hys angels to clense hys kyngdome, and they shall suffer none offence to remaine there, for than neither the good can profite the yll, nor the yll shall be suffered any more to trouble the good: but whosoeuer liuyng emong the good had rather moleste and trouble them, than to be made better by theyr cumpany, he shall gather them together and shedde them from the others, and deliuer them to the fyer of hell. There shall they punyshed worlde withoute ende: for their shorte and false lustes and pleasures remoued from the floore of the churche, and caste into a darke den of hel, that is to say, into the kyngdome of theyr father, where as nowe ouer late & vnprofitable penaunce, shall force those myserable people to wepe and to waile and to gnashe with theyr teeth. Further they that cum and spryng furthe of the good seede and perseuer and continue vnto thende, although in the meane tyme they appere here vyle and abiecte, and be afflicted of the yll sorte: than all vylenes of mortalitie set aparte, they shall shyne lyke the bryght sunne in their fathers kyngdome. These thinges because they be great and weighty thinges, of both partes ought not to be heard nigligently. Thei perteine either to the euerlasting felicitie, or to the euerlasting destruccion of al men. Wherfore whosoeuer hath an eare, neyther deafe nor stopped with the desyres of the world, let him heare, yt he may auoide euerlastyng punishemētes, & obteine the life euerlasting.
Besyde these, to thyntent he myght the more kyndle and stirre the myndes of them that were hys, to the desyre of theuangelicall godlines, he added twoo other similitudes, whereby he teacheth that the professyon of the gospell is a thyng not to bee desired lyghtly, or after the common maner, but that this onely thyng ought to be laboured for with great studye, all other thynges sette aparte and that thys excellent good thyng must he purchased and obteyned by [Page lxxix] the losse of all your goodes. Whiche thyng thoughe it chaunce not easilye to euery man, yet whan it is once found it hath high felicitie. And althoughe in the meane season be hyd emong men, and setteth not furth it selfe, yet he that hath it, reioiseth secretly wyth hymselfe, lokyng safely for that daye, in the whiche the felicitie that is nowe obscure and darcke shall after bee made manifeste and open. The kyngdome of heauen (ꝙ he) is lyke to a treasure hyd in the fielde, which if a man perchaunce do get, he blabbeth it not abrode to others, lest any take if from hym, but ioying secretly & reioysyng to hymselfe, he goeth to the lorde of the ground, and sellyng al that he hath and making asmuch monye, as he can, byeth the fyelde, in the whiche he knoweth the greate or precious treasure is hyd, and thynketh hymselfe happye, to loose all hys meane possessions, for to be enryched wyth one notable grounde, although he know it not.
Agayne the kyngdome of heauen (ꝙ ye) is lyke vnto a marchaunte manne, whiche deliteth in goodly Margarites. And when he hadde got a notable good one, byanby he solde all that he had, and bought it. And he thoughte not hym selfe the poorer, because he had now lefte him nothyng of hys olde ryches. Naye than at the length he thought hymselfe ryche, because he was priuie to hymself, that he had in secrete possession, a precious Margaritie, whiche though it were but litle, yet it passed the price and value of all the other possessions.
Unto these he added also an other parable, not vnlyke vn to the parable of the wheate and cockels, exortyng hys disciples, whome of fyshers he made apostles, that is to saye, fyshers of men, that they shoulde studye and endeuor to allure and drawe manye to the professyon of the gospell, and that they shoulde not byanby caste awaye and destroye the yll mengled with the good, but saue them and kepe them to be punished of theyr iudge, yf after that al thinges were proued, they woulde not repente▪ Againe the kingdome of heauen (ꝙ he) is like a net caste into the sea, whiche beyng spred abrode, dothe take and embrace all kynde of fyshe. Whyche when they nowe perceyue to be full, than they drawe it to the banke, and nowe syttyng vpon the drye lande choose the good fysshes and put them in theyr vesselles, the yll and vnprofitable fishes they caste awaye. So shall it bee in thende of the worlde. The angels shall go furthe and loke aboute what the net of the gospell dothe take and drawe. They shall not suffer the good to be mengled with the yll any more in one net, but they shall esteme euerye man by his merites, not by hys professyon. They shall seperate the yll from the cumpany of the good and shall lay vp the one safely for theyr maister, the other they shall caste into a burnyng fornace: there shalbe intollerable tormente whiche shalbe testified vp wepyng and gnashyng of teeth:
Iesus to thyntente he myght the more surely fasten these saiynges in the myndes of his disciples: he asked of them whether they vnderstode these thynges [Page] well. When they made aunswere that they vnderstode them, he added yet an other parable, wherby he monished them that these and manye suche oughte to be learned, and surely remembred, to the intent that by and by vpon euery occasion, they myght redily take them furth: whether the hearer should be allured with rewardes, or ells put in feare, by the feare of punishemente. For the breste of the euangelicall preacher ought to be (as it were) a certayne store house and a ryche, and a plentiful treasure, from whence they maye easely take out diuers thynges, sumtyme out of the bookes of the olde testament, sumtime oute of the euangelicall Philosophy, as shalbe moste expedient for theyr hearers. For one thyng muste not be spoken at all tymes, nor after one fashyon, nor all men be not moued with all thinges. Therefore they haue nede of a certayne ryche treasure furnished with all kynde of learnyng. The parable is thus. The Scribes of the Iewes (ꝙ he) when thei bee consul [...]ed, make aunswer out of their bookes. But whosoeuer wil be a cunnyng Scribe in the kyngdome of heauen,Therfore euery scribe. &c▪ it is not sufficient for hym to bryng furth olde thynges, vnles he bryng furth newe also, lyke a certayne riche householder whiche hath all thynges in hys treasure: whether a man desyre [...]ewe thynges, or whether he woulde haue olde thynges, to satisfie and contente all men.
When that Iesus had taught sufficiently with these diuers parables, bothe the people and hys disciples, he wente into his countrey, that is, to Nazareth: that by often chaungeing of the place, the doctrine of the gospel myght be the farther spred abrode. In the whiche countrey of hys, he beganne not hys preachyng, leste he shoulde seme any thyng to folowe mannes affeccion, and yet he woulde not passe it ouer, to teache that we ought to do good vnto all. Iesus therfore enteryng into theyr congregacion, began to teache them as he hadde taught other. Here that thyng hindred the matter of the gospel, whyche oughte to haue furdered it, because the cōmon sorte of men had rather to enuy thinges that be knowen and familiar, than fauour them, whereas they make muche of straunge thynges, fondely and foleshely, esteming a thing therfore to be goodly because it cummeth farre of. Therfore whan Iesus was knowen here of certayne whyche knewe the lowenesse and symplenesse of hys stocke, and the pouertye of hys parentes, and also the arte whereby Ioseph (commonlye thought to be hys father) founde and nourished his wife and her sonne, knowyng also that Iesus was of the same arte, and where as they neuer hearde saye that he was brought vp in learnyng, thus they mutter and murmoure among themselues: howe hathe he thys notable wisedome? or fro whence hathe he power to shewe myracles? Is not thys Iesus the carpenter, Ioseph the carpenters sonne? Is not hys mother poore and a meanne womanne amonge vs, whiche is called Marie? Be not hys cosens with vs, Iames, Ioseph, Simon, and Iudas? Do not as many as be hys nexte kinsfolkes dwell here with vs? Howe is it than that he sodaynly beyng made an other manne, returneth [Page] vnto vs preachyng, & myghty in myracles? Doth he thinke that he is vnknowen vnto vs? So the kinred and the poore estate of Iesus, dyd offend thē, and made them to stumble, thynkyng as yet nothyng of hym but as of a man, and one of the common sorte of people, and for the olde poorenes and lownes of hys lyfe, enuying the newe renoune and honour. But Iesus rebukyng theyr grosse and ouer rude iudgement, esteming a man not for his vertues, but for fortune and nobilitie of birthe,A Prophete is not without fauoure sau [...] in hys owne countrey. sayeth vnto them: A prophete is no where lesse set by than in his owne countrey and in his owne familye, and among his own kynsfolkes. And where in other places he was redely beleued, and shewed many miracles, here he dyd weorke none, but that with laiyng on his handes, he healed a fewe that were sycke. Not because hys power was straighted or diminished, or hys will chaunged, but because theyr vnbelefe did let it. For like as a phisicion cannot profite the sicke yf he reiecte his medicine: not because the arte of the phisician is not effectuall, but because the sicke man is in fault: so because it is the fayth vnto the which miracles be geuen, vnbelefe is a let to him to shewe them furth, whiche lacketh neyther power nor might, but that he was [...]etted by the defaulte of others. Therfore Iesus reprouyng them for so greate malice, saied: This is no newe thyng ye now do vnto me. The same chaunced in times past to the holy prophetes Hely and Helisee, whose tumbes ye haue nowe in veneracyon. For whan it rayned not three yeares and a halfe, and therfore a greate famyne was throughoute all that countreye: Helias beeyng in daunger for hunger, was commaunded to go to no [...]other wedow, wheras [...]here were many in Iewry, but vnto the straunger in Sarepta, in the countrey of the Sidonians. Of this womā onely was he receiued, and found faith, & wrought a miracle. Further in the tyme of Helisee, there were manye lazares in the nacion of Israell, and yet for all thys there was none healed but onely Naaman a Sirian, whose fayth in a maner forced the Prophete to shewe a miracle.
The .xiiii. Chapter.
IN the meane tyme Herode the Tetrarche of Galile, the sonne of hym whyche hadde slayne the children of Bethleem, hearde the rumour and fame of the doctryne and myracles and wonders of Iesus: of whom when the multitude hadde diuerse opinions, sum saiyng that he was Helpe, sum that he was Hieremye, and sum that he was one of thold prophetes, and there were that said [Page] that he was Iohn, who restored agayn to lyfe, was becum nowe more myghty. Herode laughing them to skorne, sayd: I dyd cut of Iohns head, & how thynke ye that he is aliue, and not only aliue, but also to bee myghtye wyth miracles? Furthwith when he was certifyed by diuers, of so manye and so notable wonders, that the rumour nowe coulde not appeare false, he said vnto his seruauntes. He of whome they tell suche greate wonders is not Iesus, whiche of la [...]e was kylled of my father in the noumbre of the chyldren of Bethleem, but it is Iohn whiche is risen from deathe: and therfore he is nowe becum more diuine and godly, and is notable by myracles. For Herode had layed hādes vpō Iohn Baptist,For Herode had taken Iohn. &c. and cast hym into prison: although he had the man in estimacion, and did many thynges after hys aduyse and counsell. But this fauour of the tiraūt was turned into hatred, for the vnchaste woman, whose fauoure and loue obteyned by fylthy seruyce, coulde doe more wyth the kyng, than the auctoritie of Iohn. For he hadde taken vnto hym for displeasure of hys brother that was alyue, Herodias his brother Philippes wyfe: by whome also Philippe hadde a doughter. Iohn monished the kyng frankly and freely, and tolde hym that the mariage was vnlawfull, bothe because hys brother was alyue, and there was a doughter alyue also whiche his brother had by her. Further, Moyses lawe bade that the brother shoulde mary ye wyfe of the brother departed,And whē he would haue put hym to deathe▪ &c, if it chaunced hym to dye withoute children. Herode, louyng the woman the more outragiouslye, the lesse it was lawefull for hym to loue her, was greatelye offended with this lyberty, insomuche that he woulde haue slayne hym but that he feared the styrring of the people, with whom he knewe that Iohn was greatly in fauour, because bothe he baptised manye, and had manye disciples, and was thought of many to be Messias. Truly euery man thought hym to be a man indued with the spirite of prophecy, and of greate holynes. But afterwardes excesse and ryote, and vnresonable loue towarde the mayde hys neece, shaked of this feare. For whan, after the manner of the heathens, he dyd solempnisate the daye of his byrth, vpon the which there was al maner of voluptuous pleasures vsed, Herodias doughter daunsed at the kinges table, wyth wanton gesture, and so pleased Herode, which was nowe warme wyth wyne, that he swore that he woulde geue vnto the mayden whatsoeuer she asked, yea yf she woulde aske halfe of hys kyngdome. The wenche, leste she shoulde leefe so greate oportunitie, and by and by to abuse this filthy lust of the kynges hart, she counselled with her mother what was to bee asked. She fearyng leste the kynges mynde beyng reconciled agayne to Iohn, myght breake of the incest mariage, counselled her doughter to aske nothing, but that furthwith she myghte haue the head of Iohn Baptiste geuen vnto her in a dishe. The wenche by the counsell of her vngracious mother came into the feaste, and euery man loking what she woulde wishe and desyre: she asked forthwyth that she myght haue geuen vnto her the heade of Iohn in a dyshe, as thoughe her mother woulde esteme and make more of thys dyshe, than of halfe the kyngdome. Whan they heard thys, otherwyse than they loked for, the kyng counterfeyteth heuynesse in hys countenaunce, and alleageth for a cloke of hys crueltie, the feare he hadde to breake his othe; chiefly because he made it before so many geastes, and leste he shoulde seeme lyghte or periured, he commaunded that the thyng whyche the wenche desired, shoulde be doen. By and by the executours of death were sente into the prison, and the head of the innocent man was cut of, and was brought [Page lxxxi] in a dishe, and geuen to the wenche, the wenche gaue it to her mother whiche was the chiefe deuiser and doer of all this matter. And thus luckely was the birth day of Herode celebrated. This rewarde was geuen vnto him that moued and called to honest thinges. With this sight were the iyes of the geastes fed whome the king did vouchsafe to set at his table. Therefore the vnchaste woman had Iohns head.
But the disciples of Iohn caried away his body and buried it. Whan Iesus by the telling of Iohns disciples, knewe of this so cruel a dede (for as man he suffered it to be tolde vnto hym as though he knew it not, wheras he knew it before it was doen) he departed into a ship, that being separate from the multitude, he might go into some desert & secrete place, shewing a certain apperaunce of manly feare, but in dede cutting of occasion from the wicked king, that he shoulde not heape murder vpon murder: Chiefely sith the tyme of Iesus was not yet come, and therwith also teaching vs to geue place sumtime to the furies of prynces, leste they beyng prouoked and cha [...]ed with well doinges, both hurte the innocentes, and they themselues bee made the wurse. It is lawful to shunne the wicked, ready to dooe vngraciously, that we maye profitte and helpe the good men. And this going aside declareth the notable faith of certaine. For assoone as it was hearde that Iesus had left the cityes, and was abidyng in desert, for feare of Herode as they thought, they went out of the cities into wildernes to him, whiche hid himselfe in secrete places: and because they coulde not goe to him by bote or by wagon and suche like, for the [...]ombrouse places, they folowed him on foote: neyther feared nor discouraged by the hardnesse of the way, nor by the daungier of lacke of foode. So gredely now they began to hunger for the doctrine of the gospel. Iesus perceiuing that, cummeth out of the darke corners, and came to mete them that were desirouse of hym, like as he withdrewe himselfe from the wicked. And whan he sawe a great multitude of men flockyng thither, whiche broughte with them many encoumbred with dyuers dyseases, he moued with pitye, and consyderyng and perceiuyng their faythe by the dyfficultie and hardnes of the waye, of hys owne accorde he healed all that were dyseased. And so greate was the feruencye of the multytude, that where as they broughte with them into wildernes sicke folkes, children, and many womē, yet they brought no vitail with them. Therefore when the nyghte nowe drewe nere, and theyr stomakes were pricked with hunger, the disciples whiche had sene so many myracles, hauing [Page] not yet throughly a perfect opinion of Iesus (for so it was thought good vnto the diuine wisdome to frame them by little and little vnto perfeccion, to the entent the faith of thinges that were done, might be the more firme and sure, & to teache them withal, by what meanes they should heale & helpe the infirmitie of others) put their maister in remēbrance that night was at hande, & the multitude was great, and that it was high time than to take meate & to send them away, that they might goe into the nexte villages, and euery man to prouyde him of vitailes.Geue ye thē to eate. &c. But Iesus, to the intent the myracle mighte be the more euident and open, aunswered: They nede not to goe any whither, rather geue ye them to eate. But the disciples as though they had forgotten all that they had seene, nothing awaked at this saying, aunswerd very grosly, but so that theyr wekenes set furth the grea [...]nes of the miracle: shall we (ꝙ they) geue a supper to so many, where as we be but thirtene [...]th noumber? we haue very littel vytaile, truely nothing els, but fiue barely loaues, & two fishes. In case they despyse not and lothe not this supper, how shall it suffice them whiche will scarce suffice vs few? Than Iesus commaunded whatsoeuer they had to be brought vnto him.And he cō maūded ye people to sit downe. &c. The disciples obeying simply, not disputing ye matter thus: than ye kill vs with hunger if ye geue them thys lyttle that we haue, they broughte their whole vitailes. Here Iesus exhibiting an euangelicall feaste, where lyke as it behoueth to be none excesse, so it is mete there shoulde be an equalitie of al thinges: He commaunded them all to sitte downe vpon the grasse, so that fyfties shoulde sitte together, that the noumber of geastes might better appeare. And also he folowed the maner of them, whiche making a feaste or geuyng a dole to many, deuide the multitude into companies, that no man should lacke and no man haue to muche. This doen, Iesus than at lengthe takyng vpon him to be a feaster and a feder of the bodies also, whiche came to feede the soules, & to teache in dede his disciples that they should neuer lacke foode, whiche being geuen vnto the gospell, regarded litle their vitaile: tooke in hys handes the fiue barly loaues, & two fishes: first declaring vnto al men with what maner of vitaile [...]he Apostolical ambassadoures ought to be contēt: furthermore shewing plainly before the iye, the sincere faith of the multitude, which seeing howe litle vitayle there was, and was not ignoraunte howe many thousande men there were, commaunded to sit downe, sa [...]e downe. Therefore Iesus the feastemaker, holding in his handes the bread and the meate, lifted vp his iyes into heauen, shewyng that whatsoeuer is nedefull to the vse of man, it cummeth from the heauenly father, and whan he had praysed his bountifulnes & liberalitie, he brake the bread and fishes, and so deliuered them vnto his disciples, that they should set thē before the people, putting them in remembraūce, as it were by a darke figure, of what sorte ye doctoures ought to be, which fede with the worde, the mindes of the simple. For as Christ loking vp into heauē, declared that he taught nothing, but that came from the heauenly father, so the Apostolical men as often as they see the people to depende of their mouth, with a playne and a simple faythe, they shoulde delyuer nothyng vnto them, which they had not receiued of Christ, nor should not propose vnto thē sundry deinties out of the shops of worldly philosophie: neither bring out vnto them humaine doctrine after their owne affeccions, but shoulde distribute vnto thē, the simple and playne euangelicall doctryne, as they had receyued it of theyr maister: nor shoulde not otherwise cut it & mince it than he had broken it with [Page lxxxii] his handes, for by suche manner of preparacion both many bee refreshed, and the glory redoundeth to Christe, and not to the dystributour. Wouldeste thou know the ende of this feaste? The disciples doubtyng nothing made distribucion: and they doubting nothing fel to their meate on al handes, not to excesse, but to sufficiency. And the feast of such a numbre lacked nothing, in so muche, that whā supper was done, the scrappes furthermore that were gathered vp, filled twelue baskettes. And the noumber of menne was fiue thousande beside women, and children.
These thinges done, Iesus desyring to teache, that after that the necessitie of the body was satisfyed, we oughte not to goe vnto wantonnes, or slepe, but vnto prayer: vnto whiche prayer solitarynes is moste mete: he forced hys disciples (for it greued them to departe from their dere Lord) to go to the mere and to row ouer the water before, and he woulde come after, whan he had sent away the people. But they although they departed from hym againste theyr will, yet they murmoure not, they make not theyr excuse that the nyghte was at hande, they aske not whan he woulde folowe, but they obey symply hys commaundementes. Therefore whan they were gon, Iesus sendyng awaye the multytude, whome he had satysfyed by all meanes, wente vp to a hyll to pray there alone. For so he taughte hys disciples to pray. Therefore in the top of the hyll, Iesus was alone a good parte of the nighte. And the disciples in the meane tyme, theyr lorde beeing absent, as they rowed in the water were in peryll. For as they entred vpon the water, by and by there arose a contrary wynde, and the ship was tossed, not without perill of the swellyng waues of the water. The night made theyr feare double. What shoulde they doe? They were in daungier, and he was not there whose helpe they mighte call vpon. Iesus lefte his disciples in this peryll, almost all the whole nighte, to harden them by little and little agaynste all feares, and to teache them that the helpe of God shall neuer lacke to them that be in perill, although it come somewhat late. Therefore at lengthe aboute the fourthe watche of the nyghte, they almoste beeyng in despayre, and nowe sore amased in theyr mynde, and ready to geue ouer oute of hande: Iesus came, not in a bote, but walkyng vpon the waters. They when they sawe one walkyng in the darke, and knewe not Iesus well, they were more a fearde and sayde among themselues, it is a goste that we see, and not a man. And the common sorte of shippemen thinketh that suche manner of syghtes, dooe sygnyfye vtter destruccyon to them that rowe on the water. Therefore they were so sore afearde, that beeing almoste [Page] beside themselues they cryed out for feare. But Iesus suffered them not to be in daungier any longer, but by and by spake vnto them that they might know him by hys speche,Peter aunswered and sayed. &c. whome in the darke they coulde not see. Be of good chere (ꝙhe) it is I, feare not. At thys woorde by and by theyr mynde was comforted. But Peter whiche alway had a synguler loue towarde Iesus, thynking nothing at all harde that he woulde commaunde, sayed: Lorde yf thou be he commaunde me to come vnto thee vpon the water. For he meruelled not that Iesus walked vpon the water, but he thought that he hymselfe myghte do so likewise, yf Iesus would. But Iesus framyng & fashioning his weakenes by all meanes vnto the strengthe of perfecte faith, bad hym come. At the whiche woorde Peter nothyng lyngeryng, leaped downe out of the bote, and began to haste to Iesus, walkyng vpon the water. And as long as hys fayth nothing wauered, the moyst [...] element serued him. But whan he caste hys iyes a little from Iesus, and began to looke about him, and to considre the boysteousnes of the winde, the hurling of the waues, and his owne feblenes, he was afrayed agayn, and began to sinke downe & be in danger of drowning. Feare came of the boysteousnes of the windes, peril came of feare, & feare of distruste. And agayne the greatenes of peril raysed vp the sparke of faythe, and nowe being almost ouerwhelmed with waues, he cryed out: Lord saue me, I perish. But Iesus putting hys disciple in remembraunce, that the perill whiche he feared came not of the waues or windes,O thou of little fayth &c. whiche before serued his tourne, but of the weakenes of fayth, reaching out his hande catched him and lift him vp, saying: O thou that yet hast little trusted me, why diddest thou wauer? For it is not inough to haue a strong faith for the time, but it must be continual and constaunt, nor thou must not loke how great the peril is, or what thy strength is hable to beare, but what I am hable to do to him that doth trust and beleue in me. Therefore furthwith as he entred into the shippe, the winde ceased. And they that were in the shippe, seying suche a merueylouse wunder, perceyuyng that there was somewhat in him, more than man, fel downe at his feete and wurshipped him, saying: Thou art the very sonne of God. And when they came to the banke, he went into the countrey of Genezareth, where he had shewed many miracles before. They after that they had knowlege that he whom they had seene before, was come agayne, they sent throughout al the countrey to tel that Iesus was presēt that if they had any sicke folke, they should bring them. For now theyr fayth began to increase, by the myracles that were done before. Therefore flockyng together on euery syde, they offer vnto Iesus as many as were diseased, desyring him that at the leaste they myght touche the hem of hys garmente, if it were to paynful for him to touche them one by one, or to speake vnto them. So strong was theyr fayth, and theyr fayth deceiued them not: For as many as touched him, were healed.
¶ The .xv. Chapiter.
[Page lxxxiii] TO the more glory of God these thynges were done, the more the Phariseis were fret with enuie, seyng theyr glory to bee darkened thereby, by the which glory hitherto they had magnifyed thē selues among men. They hūted in euery corner for a quarel, but the more they go agaynst Iesus, the more they blase abrode their owne blindenes, being so manifest and open, that the people also spyed it. Therefore certayn Phariseis of Hierusalem (for there were they most arrogant and proude) goe together vnto Iesus, that the numbre might make their false accusacyon to bee beleued. And where as Moyses forbade that any thyng shoulde bee taken away or put to the wordes of the lawe, the Phariseis, that they might seme to bee not onely thexpounders of the lawes, but also the makers, they added certayn tryflyng thinges, as be those: That no man shoulde take meate with vnpure handes, whiche they called vnwashed, as who should say, the handes did defyle the meate or the man, or as who shoulde say, the licour of the water shoulde washe away the filthynesse of the minde. Agayne, that no man retournyng from the market and had been amongeste the common people, shoulde eate meate, but he had firste washed hys body: as who shoulde saye, the touchyng of men filed man, or as who shoulde say, he is pure and cleane whiche is washed. Agayne, that theyr flagons, pottes, brasse, stoles beddes, and other stuffe which was dayly occupyed▪ shoulde be often washed. With these and many lyke superfluouse and tryfling thinges, they burdened the simple people, which thynges they woulde haue so much made of and honoured, that for these preceptes, they neglected oftentimes the cōmaundementes of God. Therfore whē they could no waies leye to the disciples charge, the transgression of Moses lawe, they fynde faulte with their mayster, because he suffered his disciples to neglect mannes constitucions: not that they despised them, although they were worthy to bee despised, but that being geuen to seriouse and earnest matters, sometimes they passed little vpon them. Therefore they spake vnto Iesus and sayde: Why doe not thy disciples kepe the constytucions of their forefathers? For they washe not theyr handes whan they goe to meate. Christ not suffering so maliciouse rebuking, for a thing of nothing: payeth them home with a more sharpe rebuke. Nay with what face dooe ye, which picke quarels for these [...]fles, make so muche of mannes constitucyons, whiche can bring nothing elles but paynfull supersticion, and yet for them, ye sticke not to breake the greatest commaundement of God?
For God confirmyng the law of nature, commaunded earnestly that euery man shoulde honoure and succoure his father and mother, promising long life and felicitie of this life vnto the doer hereof: threatning death to him that doeth the contrary. But you folowing your auarice, that ye may tourne that to your owne gayne and aduauntage, which shoulde haue bene bestowed in helping of youre parentes: doe teache that it is holyer and better for men to enryche the temple with gyftes▪ than to helpe theyr nedye parentes: and ye haue shewed a caste, how the children may mocke their parentes asking helpe [Page] and succour of them, that is, to say thus to the father or mother: the gifte that I offer to the temple, thinke it bestowed vpon you. For that, that is offered [...] God the high parent, is rightely bestowed, and the godlines of the sonne shal profite the parentes: and by this crafte, vnder the coulour of false godlines, against the commaundemente of God, the father is forsaken, that the priestes may bee better at ease. The thyng cummeth to you, to the helpe and succoure of the parentes, nothing cummeth but wordes. And ye coulour a wicked dede vnder the pretence of godlines. What can be more arrogant than to preferre your constitucions before the commaundementes of God, and vnder the pretence of them, to hyndre a [...]d breake the holy commaundemente of God? It is a wi [...]ked dede to burden the people with such maner of constitucions, which is ouer burdened with the burdē of the law. But it is intollerable wickednes vtterly to abolishe goddes law, agreable vnto the law of nature, through your owne inuencions.
This is your counterfeite religion, whiche is nothing lesse than as it appereth. O Hipocrites, Esay worthely prophecied of you, saying: This people honoureth me with their lippes, but their harte is far from me. And they wurship m [...] in vayne, teaching doctrines, which be ye preceptes of men. Iesus whē he had spoken these, as though he had turned away frō the phariseis, whiche hunted for nothing, but for occasion of false accusing: commaunded the multitude to come nere, saying: Heare and vnderstāde how trifling thinges they be, whiche the phariseis prescribe vnto you, careful in little thinges, and neglecting great thinges. They with aukewarde iudgement, put the chiefe poynte of godlynes in outwarde thynges, as in choyce of meates and neglecte those thinges that be of the soule. They abhorre vnwashed cuppes, and neglecte vncleane soules: they washe their handes and their skinnes oftentimes, but they suffer theyr minde to be defiled with all maner of vices. That whiche entreth into the mouthe maketh not man vncleane, but that whiche goeth out of the mouth maketh man vncleane. For it is no matter what meate a man eateth, but with what minde he eateth it.
Iesus semed by these wordes to haue geuen vnto the phariseis a iust occasion to reproue him, because he toke away the choyce of meates, which gods lawe prescribed. In whiche thing also his disciples did not disagree from the phariseis, thinking it a wieked thyng to eate common and vncleane meates, which truely Christ did not yet condemne, but declared that they of their own nature were neither good nor yl, but of incident causes, and therfore lesse to be estemed than those thinges, which alway and of their own nature be godly or vngodly, & declareth also that such maner of preceptes of the law, which were [Page lxxxiiii] ordeined for a time, and do not so much bring holines as signify it, begin now to be obscured & darkened, & shortly shal vanysh away & perish at ye clere light of the ghospel. The disciples not yet vnderstanding this thing, goe vnto their lord, & monish him secretly of the daunger, saying: know ye not that the phariseis although they dissemble the matter, be offended with this cōmunicacion of yours, yt meate defileth no man? But Iesus minding to teache that th offēce of yll men, which riseth of thinges of nothing, and the doers of it also, oughte manfully to be despised: chiefly whan in obeying of thē, none other good riseth of it, but increasing & nourishing of their malice: not without the vndoyng of the simple people,Euery pla [...] whiche my heauēly father hath not planted &c. whiche trusting to such maner of obseruacions, neglecte the deuocion of true godlines, answered thus vnto his disciples which were sumwhat offēded also. Euery graffe that my heauēly father hath not graffed, shall be plucked vp by the rootes euery ordinaūce yt men haue inuēted of thēselues for theyr owne glory, & not for true godlines, shall perish and come to naught. These thinges sauour of the earth, & be carnal, made & geuen for a time, to represse & kepe vnder the excesse & outrage of grosse folke. The law of the gospell is spiritual & heauenly, nor resteth in these visible thinges, but in thaffeccions of the minde. These therfore ought chiefely to be regarded: For without these thother profit nothing but to vayne ostentacion. Seing therfore ye haue begū to professe this heuēly philosophy, ye haue nothing to doe with ye coūterfeiting and dissemblyng Phariseis, who promise perfect holynes through suche obseruacions, in which is no godlynes, or surely very litle. They shewe and boast themselues to be doctours and captaines to true religion, wheras they knowe not in what thinges true religion standeth. Therfore they be blinde, and leaders of the blynde. And if the blynde leade the blynde on the way, what shall happen? bothe together shall fall in the dyke. They knowe not what they teache, and they take vnto them folishe and grosse disciples. Therfore let the folishe Phariseis goe, with theyr folyshe and vnprofitable constitucions. Regarde and care for those thynges whiche make man cleane or vncleane: that is to say, for those thynges whiche do defile or cleanse the mynde, rather than the bodye.
To these Peter made answere, not yet persuaded, because of the supersticion whiche he had depely receiued of hys forefathers, that these constituciōs could not be neglected without daunger: wheras he durst not resiste any more the sayinges of Iesus, required him gentilly that he would vouchesafe to declare plainly the thyng whiche he had spoken darkely to the people, concernyng thynges that goeth in and cummeth out of the mouth. Iesus minding to sharpen the desyre of his disciples with a litle chidyng, whiche should haue bene now more cunnyng in vnderstādyng of parables, and out of one to haue diuined and gessed another, sayde: Be ye also yet without vnderstandyng? vnderstande [Page] ye not that meate whiche receiued and taken with handes washed or vnwashed, entreth into the mouthe, goeth downe into the stomake and afterwarde the grosser parte of it is caste out by the belly into the pryuye? These be bodely thinges, and affect and touche nothing but the body. As for the solle they neyther helpe nor hurt, vnlesse a man misuse them. And to misuse them is not the faulte of the meates, but of the misuser. But the thinges which goe out of the mouth bee the thinges whiche men doe speake. Talking cummeth not from the belly but from the harte. And that is in mannes harte, that in dede is pure and cleane, or els vnpure and vncleane. For from that fountaine doe spring noysom thoughtes, wherwith mē go about to lye in wayte to hurt their brother, from thence do spring murder, adultry, rape, theft, fraude, deceite, enuie, arrogancie, strife, false witnes & blasphemie. These thynges though they go not out by the mouth, yet they make men vncleane and abhominable in the sight of God. If they burste out in maner of a pestilente breath out of a filthy siege, lyke as they declare man to be vncleane, so with theyr infeccion and blasting they do defile others also. But whether thou take thy meate with handes washed or vnwashed, so thou take it to the vse of nature, maketh not man vncleane. Neither drinke taken out of an vncleane cup, defileth not man, so thou take it mesurably for the vse & not for the excesse. Likewyse to syt vpon an vnwashed seate, doeth not defile the minde of man, like as the washed seate doth not make pure and cleane hym that sitteth in it. Therefore whereas the Phariseis teache and obserue supersticiously these folishe trifles, yet they dooe not abhorre those thinges, wherby the minde is defiled in dede. They lye in wayte for him that doeth them good, they do subornate and prepare false witnes, they do backbite the fame of their neighbour, and so seke for theyr owne glory, that they enuy the glory of god, falsely reprouing the workes which be done by his spirite and ascribing them to Beelzebub. They should abhorre these thinges, if they woulde seme cleane in dede. But what aukewarde kinde of holynes is this, to haue washed and cleane handes, and to haue both minde and tongue defiled with so many mischeuous vices?
After that Iesus had spoken these thinges, he left that countrey, and went into the coastes of Cyrus & Sydon, in maner prophecying with that dede, that the Iewes through the supersticion of their lawe, should expell the doctrine of the gospel, which the Gētiles through sinceritie of fayth should take vnto thē. For Cyrus and Sidon were inhabited of Idolaters. Iesus went thither, not to preache as he did in Iewry, for the time was not yet come, but to be secret & hid there, for he entred into a house desiring to be secret, but the fame did vtter him. This was done for the inuincible malice of the Iewes, leste they mighte [Page lxxxv] complaine that the wicked and prophane Gētiles were preferred before them. Therfore he would that ye miracle that he shewed there, should not seme to be sought after or done of purpose, but offered by chaunce, & in maner extorted & obteyned of him by force. Therfore when the rumour was spred abrode, that Iesus was present, whose fame increasing by litle and litle went beyond the coastes of the Iewes: a certayne woman of Canaan cūming out of her coastes durst not come nere to Iesus,And behold a woman of Canaan lest she beyng vnclean might seme to defile him which was clean, but a far of called vpon him wt a miserable crie: haue mercy vpon me the sonne of Dauid, telling him that she had a daughter at home miserably vexed with a deuil. This Iesus so merciful and easy to be intreated, which was wont to be prompt and ready vnto al men, to thintent both that he might make open vnto al men the very constāt fayth of the woman, & also leye vnto the Iewes charge, theyr very styffe & obstynate vnbelefe, & to teache vs with all, of what efficacy and power importune and earneste prayers powred out of an humble harte, be with god: he despiseth the peticyoner whiche cryed out for sorow of her harte, insomuche that he woulde not vouchesafe to make her aunswere: shewing therby a certayn fashion of the Iewes arrogancie, because the Iewes coūted the Cananees their olde enemies, and wurshippers of Idolles, to be abhominable, and that they be defyled if they do but talke with them. And the apostles at that time were yet of the same affeccion and minde. But the woman ceased not, although she were repelled. Sorowe and faythe made her importune, she foloweth at hys backe, and cryeth lamentably: haue mercy vpon me lorde, the sonne of Dauid. The disciples not yet vnderstanding what was in dooyng, moued with shame rather than with pitie, because of the importune crying of the woman, of a straunge countrey, speake vnto Iesus, not desyring hym to haue mercye of the wretched woman, but because of her importunitie to sende her away with some aunswere. Therefore Iesus made an answere more sore and harde, than the former repulse & shaking of, to the intent he might make the constancie and coldenes of the straunge woman more marueilouse: & also by the example of her to charge the Iewes with their pride and arrogancie.But he aū s [...]ered and sayde. I am not sent (ꝙ he) but vnto the lost shepe of the house of Israell. For the Iewes stode merueilously in theyr owne conceyte, because of this title, that they were the stocke of Israell. The woman was not weryed with so many repulses and denials, insomuche that she durste yet drawe nere vnto Iesus, and falling downe at his knees, sayde: Lorde succoure me.
She did not confute the saying of Iesus, but with often repeting of her prayers she went about to wery him. She layed not for her, righte and iustice, she requireth nothyng but mercy. Iesus not contente with this, goeth on still, to trye the sobre importunitie of the woman. It is not mete (ꝙ he) to take the childrens bread, and cast it to the dogges: calling the fruite of the gospel which is by fayth, bread: callyng the children, the Iewes, which did glory that they had god to their father: calling the dogges, straungers, & aliens frō the religiō and wurshipping of God. Which of the Iewes would not haue bene stirred & angred with suche a rebuke? but the woman not refusyng the name of a dog, enuieth not the Iewes the honourable title of the children, but calleth them also lordes whome Iesus called childrē. She embraceth the aūswere, rebukeful in apperaunce, and taketh occasion of it not to be repelled, wherwith it appered that she was vtterly repelled. I deny not (ꝙ she) that the Israelites bee [Page] the children, and we the dogges, and therfore I am not vttrely to be repelled. I take not away from them theyr fyne and delycate breade, whiche they eate sitting at theyr fathers table: This onely I require, whiche maisters are not wont to deny to theyr dogges. The table is riche and plentiful of such thinges it sufficeth me if I chaunce to haue the crummes whiche fal from theyr tables. Than Iesus maruaylyng at the insatygable and greate constancye of the straunge woman,O woman great is thy [...]yth. in maner ouercome, sayde: O woman, I can no longer resist thy prayers, great is thy fayth, wherwith thou constraynest me. Wherfore beit vnto thee after thy desire. And by and by euen at the same tyme it was proued, that her daughter was deliuered from the deuil.
Whan Iesus in maner constrayned had wrought this one miracle in the borders of ye Sidonians & the Sirians, to prouoke & stirre vp his owne people, he went agayne into Iewry, to declare how more ready he was towardes his owne countrey menne, then to straungers: if they might haue bene ouercome & wunne with benefites. And he came vnto a meere whiche is called the sea of Galile, and there goyng vp vpon an hill, sate downe, that by goyng asyde and by the difficultye of the place, he might a litle and a litle plucke vp the fayth of hys disciples, and make it firme and stable. Anon there flocked about him many flockes of men, bringing with thē dūme, blinde, lame, weake, and diuerse other vexed with diuerse diseases, of whome there was so great a multitude, that they cast them at the feete of Iesus. He well perceyuing theyr fayth by the harde and cumbrouse iourney, healed them al: and so spedely healed so many, that the multitude whiche came vnto him was much amased, seyng howe sodeinly the blinde receyued their sighte, the dūme spake, the lame walked, the feeble was whole of lymmes. And they gloryfyed the god of the people of Israell, whiche did vouchesafe to bestowe so greate benefites vpon his people.
This kindenes of the people caused him to heape benefit vpon benefite of his owne accorde. For whan Iesus knewe that the multitude taryed and byd by him three dayes (such was theyr feruency towardes Iesus) and knew also if they had brought any vitayle with them, it was consumed and spent a good whyle before: and that many were in ieopardy for hunger. Furthermore that [Page lxxxvi] the iorney was long, and that there were no villages nor townes nere: he called his disciples vnto hym and sayd: I haue pitie on thys multitude. For now it is thre dayes, that they haue [...]aried with me in desert, nor they haue nothing to eate, and I will not sende them away fasting, leste they faynte in the way, being longer than they be hable to goe fasting.
With these sayinges he put his disciples in remembraunce of the former miracle, when he fed certayne thousandes of men. But they yet rude and forgetting those former thynges, beyng carefull and doubtefull as though they had ben commaunded to fede suche a greate multitude of men, doe make aunswere: Where than can we get suche a deale of bread that may suffice suche a great multitude? This simplicitie and forgetfulnes of the disciples, dyd sette [...]urth the greatnes of the miracle. They therefore beyng in dispayre. Chryste taketh in hande, the mater of the miracle. He asketh thē how many loaues they had.And he cō maunded ye people to sit down on ye grounde. They answered, seuen, and a few fishes. And furth with he commaunded them to sit downe vpon the grounde. And taking the seauen loaues and the meate in his handes, after that he had lifted vp his iyes vnto heauen and geuen thankes vnto his father, he brake them and delyuered them to hys discyples, and they distributed them to the people. Euery man did eate his fill, and there was nothing lacking: insomuch that seauen baskettes were filled of the gatherynges of scrappes, whiche remayned. And there were of them that dyd eate, in numbre fower thousande, besyde chyldren and wemen. But Iesus, so many miracles shewed in the mounte, leste he shoulde styrte the people ouermuch to haue him in veneracion and honoure▪ chiefly when these bodely benefites be applied and geuen for none other intent▪ but to obtayne authoritie to the doctrine of the ghospel, whereby the soules be healed and fed▪ after that he had sent away the multitude, he went by boate into the lande of Magedon.
¶The .xvi. Chapiter
IEsus being here, there came vnto him agayne certaine Phariseis and Saduceis being of a contrary sect, notwithstanding of one consente and agreemente to lye in wayte for Iesus. And craftely they require him to shew some token from heauen, as thoughe hereafter yf he woulde haue so done, they woulde haue beleued in him, where as they wente about nothing els, but to seke occasyon to reproue hym. But Iesus when he perceyued that after so many miracles, they remained yet in their malice, mourned in the spirite and sayde: Ye hypocrites vtteryng one thyng [Page] with your mouth, and cloking another in your hart, in lesse thinges when ye marke heauen, ye can tel before what weather shal folow the day after.
O ye Hypocrites. &c.For whan ye see the sunne go to glade, ye say: to morowe shall be fayre wether, for the ayer is cleare and bright. Againe when ye see the sunne rise in the morning, by and by ye geue sentence, that that shal be a foule and a boystiouse day because the lowring ayre is red. Whan ye see the fashion and countenaunce of heauen, ye can gesse whether the time will be mete for iourneing, rowing, sowing, or mowing, or for any other thinges apperteyning to the vse of the body: And are ye so dul and negligēt in knowlege of the time, that maketh for your soules helth▪ Ye haue the scriptures, ye see what thynges be done, ye see howe the worlde is renewed, and vnderstande ye not yet, that the tyme spoken of be [...]ore by the Prophetes, and looked for so long tyme, is nowe at hande? Of one signe ye geue sentence, of fayre or foule weather, of so many signes, whiche ye see dayly, doe ye not perceiue the thing that is present? If ye would haue bene made better by wonders and myracles, ye would haue beleued me long agon. Now ye require a signe and a token to be the worse thereby. O naughtie and adulterous generacion, which goeth farre out of kinde from her forefathers, of whose tytles, she magnifieth her selfe. She seketh craftely for a wondre out of heauen, to pycke a quarell and to reproue it: But in tyme to come she shall haue a signe that she shall feare and not reproue. In the meane time she shall haue no signe nor wondre but out of the earth, whiche shal frustrate and disapoynte all theyr endeuoures, when they shall see hym alyue agayne, whome they thoughte to bee dead and buryed. It seemeth a monstruouse thyng vnto them whiche chaunced to the Prophete Ionas: they shall haue a lyke monster, but more wondrefull. By this riddell and darke fygure, the Lorde Iesus signified that he should be first slayne, & buried of them, whome they thoughte to be nothyng elles but man, and furth with shoulde ryse agayne, through the power of God.
Iesus therfore leauing them with their blindnes, went ouer the water by ship & the disciples had forgotten to prouyde thēselues of bread before they entred into the shippe. For they had but one lofe in the shippe. Iesus therefore to put them in remembraunce, saide: take diligent hede and beware of the leauen of the Phariseis and the Saduceis: noting and touching darkely their Iewishe supersticiō, because they thought it a great matter to eate these meates or those meates, whereas they were taughte beefore, that man was not defyled with the thynges that entred into the mouthe. The dysciples althoughe they vnderstoode not what it mente, were yet monished with thys saying, that they [Page lxxxvii] had forgotten to put vitayle in their shippe. Iesus therefore chideth them beyng carefull for thys thyng, blamyng theyr dulnesse, whiche taughte so often both with sayinges and dooinges, vtterly to cast out of theyr mynde carefulnesse for vitayle, yet were incumbred with carke and care for suche manner of thynges: O (ꝙ he) ye that so litell truste to me, why dooe ye vexe youre mynde with thys carefullnesse, that ye haue forgotten breade, as who sayeth, we shall lacke any thyng,O ye of lytel faith▪ &c althoughe ye prouyde not for it? Dydde not I teache you that firste of all the kyngdome of God muste bee soughte for, and that these thynges shall be cast vnto you? Haue ye not seene now twyse that such a great multytude lacked not meate? So many wayes taughte and monyshed, vnderstande ye not yet? remembre ye not yet? Is youre herte yet blynded with suche manier of cares? and see ye not after the Phariseys fashyon, that whiche ye see with youre iyes? and that whiche ye heare with youre cares, ys yt as though ye hearde it not? haue ye forgot that, whiche was lately done, your selues being not onely witnesses but also ministers? When that fiue thousande men were fully fed with .v. barely loaues & two fyshes, the numbre of geastes being so greate, the preparacion so small, howe many baskettes dyd ye fyll of the scrappes whiche remayned of the feaste? They aunswere hym, twelue. And agayne when fower thousande men were fylled with seuen loaues and a fewe fishes, ye beeyng the dystrybutoures, howe many baskettes filled ye with the scrappes? they aunswere seuen: Why, doe ye not yet vnderstande the maner of my speaking, whiche ye tourne to the care of bodely thinges, whereas my talking studieth and prouideth for the mindes, rather then the bodies?
Now ye shoulde of your selues haue coniectured what my riddel ment when I sayde: beware of the leauen of the Phariseis and Saduceis. I had nowe taught you, that it little skilled what kynde of meate we eate. I had nowe diuersly declared and beaten vpon it, that they whiche haue in hande the matter of the ghospel, shoulde vtterly cast away suche vile cares.
The disciples beyng more attent and diligent by this litle chyding, vnderstode that Iesus ment that they should take hede diligently, and baware of the doctryne of the Phariseis, whiche had nothyng that was syncere and clean, but was corrupte with ambicyon, auaryce enuie, and other vyces: Whereas the doctrine of the ghospell tasted of no suche thyng. For theyr doctrine doeth rather infecte man, than fede hym, and therefore it must be taken hede of dilygently, because they bee woonte for to deceiue vnware and symple men by the false cloke of godlynes, whiche is the very poyson of true godlines.
Here when Iesus came into the coastes of the citie called Cesarea, whiche [Page] Philippe the Tetrarche so named in the honour of Ceasar, folowing his brother Herode, whiche chaunged the name, and called that Cesarea, whiche beefore was named the tower of Straton, he thoughte to proue howe muche his schollers had profited by hearing so muche communicacion, and by seeing so many miracles: and whether they had any higher or better opinion of him, than the vulgare sorte. Therefore he demaundeth of them saying: whome doe men talke that the sonne of man is? They say: some say that he is Iohn the baptist. For so the Herodians suspecte. Some say that he is Helias, because he was taken vp: & they suspect that he doeth appere now according to the prophecie of Malachy. Some say that he is Hieremie, because he was a figure of Christ, and that it was sayde of hym: Beholde I haue set thee thys day ouer nacions and kinges, to plucke vp and to distroy and to plant: which in dede should be fulfilled in Christ. Iesus hearing these, to thentent he would gette out some more certayne and hygher profession, sayeth: ye (ꝙ he) whiche shoulde knowe me better, who say ye that I am? Here Symon Peter as he loued Iesus best, as the chiefe of the Apostolicall ordre, aunswered for them all. Thou arte very Christe, the sonne of God aliue: not speaking of suspicion, but professing certainely and vndoubtedly that he was Messias pronused of the Prophetes, and the sonne of god after a certayne singuler manner. Iesus delighted with this chereful and substaunciall profession, sayde: blessed art thou Symon the sonne of Iohn. The affeccion of man taught thee not this word, but the heauenly father put it in thy minde, by a secret inspiracion. For no man hath a worthy opinion of the sonne, but by the inspiracion of the father▪ which only knoweth the sonne. And I agayn, lest thou shouldest adourne me thankelesse with suche a noble testimony, assure thee of this, that thou arte very Peter that is to say, a sound and a sure stone, not wauering hither or thither with sundrie opinions of the vulgare sort [...]: & vpon this stone of thy professyon, wil I builde my churche, that is to saye, my house and my palace: whiche beyng sette vpon a sure foundacion, I will so fortifie, that no power or strengthe of the kingdome of hell shalbe hable to beate it downe.And I will geue vnto thee. &c. Sathan will come vpon you with many engines, he will rayse a coumpany of wicked spirites against you, but through my defence my buyldyng shall stande imprennable, onely lette thys sure and sounde profession abyde. The kyngdome of heauen is the churche, the kingdome of the deuil is the worlde. Of thys no man nede to bee afearde, so that he bee Peter, that is to saye, lyke vnto thee. And the keyes of this heauenly kyngdome I will deliuer vnto thee. For it is meete that there he bee firste in auctoritie, whiche is firste in the professyon of the faithe, and in charitie. And truely this kingdom of heauen is in earth, but it hath to do with heauen, wherof it doeth depende. Wherfore he that is entangled with sinnes, doeth belong to the kingdome of hell, nor can not enter into the kyngdome of heauen. But he shall enter yf he professe that whiche thou doeste professe, and be losed from his sinnes by baptisme, and so through thy leading and thy opening of the gates, he shall enter into the kingdome of heauen. This is my peculiar and proper power, to forgeue sinnes: but thys power I will geue vnto thee after a maner, that that whiche thou shalte lose, with my keyes receyued of me, vpon earth before men, shal be losed also in heauen before God. On the other side, that which thou shalte binde in earth, shall be bounde also in heauen, for God will allowe thy iudgemente cummyng from hys spiryte.
Whan Iesus had spoken these thynges, he commaunded his disciples that they should as yet kepe this godly opinion of him, secret with themselues: nor open it to others that he was Messias. For first the sacrifice of the cro [...]se must be accomplished, and the veritie of his manly nature declared, and further by his resurreccion, and the holy ghoste, his diuinitie muste bee declared. For although the voyce and sentence of Peter, was praysed of Christ, as the sētence of them whiche nowe began to profi [...]e and spring vp by little and little, vnto thinges of more perfeccion, yet they dreamed of a certayne kyngdome▪ not vtterly vnlyke a worldely kingdome. And therefore Iesus darkely, and as in a riddle, promised vnto Peter the ryght of the keyes, but he delyuered them not by and by. For as yet he was not mete to vse them, as yet he was not suffycyently taught with the instruccion of the holy spirite. And therefore Iesus calleth them backe to the mystery of the crosse and of hys deathe, by the whiche misterie that kingdome must be prepared, the deuil once ouercome, and sinnes abolished, that they mighte bee the lesse troubled in their myndes whan they should se thinges chaunce which they knew should come to passe a litle after. They desyred rather to glory in the mightie and high sonne of the liuing God, but no man can truely glory in hym, but he whiche is not offended with hys humilitie and lownes. Iesus therefore began to prepare his disciples to thys storme which was at hand, shewing them that he must first goe to Ierusalem, and that he shoulde haue many griefes and displeasures of the Scrybes and Phariseis, and also of the chiefe priestes, and finally that he shoulde be killed, but on the thyrde day ryse agayne. Whan the disciples being yet carnal vnderstoode not fully this communicacion, because they iudged these thynges vnmete and vnworthy for him, who thorough so many myracles declared hymselfe to be the sonne of God, yet they durst not demaunde of their maister what it ment to dye and ryse agayne. Therefore Peter who for the special loue that he had to his mayster, was bolder then the other, taketh hym asyde from the other of the Apostles, as though he woulde tell hym a thyng more familiarly: and chyding hym, and abhorring the speaking of death and afliccions, sayd: Lorde be good to your selfe. These thinges shall not happen vnto you. For it is in you that they come not to passe: For although Peter pronounced hym to be the sonne of God alyue, rather by the instigacion of the father, then by hys owne reason or wit: yet he was farre from the vnderstandyng of that mistery, that Iesus by hys death shoulde redeme mankynde, and by his resurreccyon declare vnto the worlde the might of his diuine power. Therfore Iesus to refourme this affeccion in his disciples, turned vnto them, & behelde thē whome he knewe to haue like mynde and affeccyon (albeit onely Peter durste blame the Lord,) and said vnto Peter: Come behind me Sathan. Be not against the will of my father: it is thy parte to folowe me, not to goe beefore. Nowe thou dooeste withstande, and endeuour to leat that thyng whiche bothe my father willeth to be doen, and also it behoueth me to doe, for the health and saluacion [Page] of mankinde. Thou desireste to bee a felowe of the kyngdome, and thou arte againste me making spede vnto the crosse of myne owne accorde, to thentente I may winne and get thys kyngdome to my father: what way ye see me goe the same ye must goe also to the kyngdome of heauen. But thou sauereste not yet the thynges whiche be of God: but led by mannes affeccyons▪ repyneste agaynst the will of God. Resiste not therefore, thou vnprofitable counsaylour, but folow after me, becum rather a scholler then a maister.
When that with these sayinges Iesus had cut the combe of Peter for his importune frowardnes, turning to all his disciples began to declare at large what it was that he sayde to Peter: come behinde me. Whosoeuer (ꝙ he) will bee my disciple and partaker of the kyngdome of heauen, let hym folowe my steppes. And lyke as he seeth me despysyng all the goodes of thys worlde, to bestowe my lyfe also willingly for the saluacyon of menne and glory of my father: so muste he also refuse and caste of all humayne affeccions, ready to all kindes of death, for the gospels sake, and take his crosse and folow me, which am goyng to the crosse. So to suffer is a blessed thyng: so to bee rebuked is a gloryouse thyng: so to be killed is a winnyng of lyfe. I know there is nothing more dere then life: but so euery man must lose hys lyfe, if he will saue it: and except he lose it, he shall lose it in dede. He loseth it for aduauntage that loseth it for the gospels sake. He loseth it in dede whiche forsaking the ghospell, prouideth for thys temporal lyfe, and loseth the life euerlasting. There is no man so foolish that woulde winne this whole worlde with the losse of this corporal and shorte lyfe.For what doth it profit a man if he wiue all ye world. &c To what purpose serue rychesse yf the owner perishe? So it is a mad mannes parte to make so muche of hys affeccions, of rychesse, or els of his body, whiche within shorte time shoulde perishe, yea though no man kil it: that for mennes pleasure he will lese the lyfe euerlasting, whiche whoso hath not, hath all the other in vayne. Therefore nothing ought to be so deare vnto any man, the gain whereof he woulde chaunge with the losse of his soule. For the losse of other thinges may some wayes be recompēced, the losse of the soule cannot be recouered. He that loseth his life for my sake, dooeth not lose it, but commytteth it to me for auauntage, and shall receyue it agayne with lucre, whan the Maiestie of the kingdome of God shall appeare.
Nor ye ought not to be dyscouraged in youre mynde because I haue shewed you that ye must suffer muche aduersitie for the ghospel. They shall haue an ende shortely, and euerlasting glory, shall folow the temporal ignomyny and rebuke. For the sonne of man whome ye shall see oppressed and troden downe of all men and counted for a wurme:For ye sonne of man shal come. &c. shall come once in an other lykenes, and shall shewe vnto all men the Maiestie and glory of hys father, beeyng garded and accompanied with his aungels. Than he that was iudged here and condemned with a shameful deathe, shall bee the iudge of all menne bothe quicke and dead, and shall yelde a rewarde vnto euery man accordyng to hys dedes. Than shall they bee appoynted to euerlastyng deathe, whiche here regarded [Page lxxxix] more their lyfe thā me: and they shalbe rewarded with immortal life which for my sake despised ye life of the body for a time. Now is the tyme of strife and trauayle, hereafter shalbe the time of rewardes. And truly this felicitie shall than be made absolute and perfecte, when it shall bee seene good vnto the father. For it belongeth not vnto you to knowe the tyme. And yet in the mean seasō there shalbe geuen to you, a certain taste of this glory. For be ye assured of this: there be sum here stādyng whiche shall not taste of death, before that they see the sonne of man shewyng the maiestie of his kingdome, as it may be seene with bodily iyes. Surely before death they shal see the kingdome of God shewe furth his power: and now by litle and litle, vanquyshe and ouercum the whole power of this worlde.
¶ The .xvii. Chapter.
AFter sixe daies, Iesus willyng by sum meanes as it were by a dreame, to shew vnto his disciples, that sighte and apperaunce in the whiche once he shall cum to be iudge of the worlde: he chose out three of the numbre of his disciples, Peter, Iames, and Iohn his brother: and whan he had brought them vp into a very hye hyll, farre from the sight of men, he was transfigured before them. And his face shyned lyke the sunne, and his garmentes wer bryght with whytenesse as whyte as snow, and as no fuller can make vpon the earth, and there appered also to them, Moses and Helias talkyng with hym of the glory of his death, whiche he should suffer at Ierusalem. This was thought good to Christ, that ye Apostles should be confyrmed by those auctours, whom all the Iewes magnified moste, and that they shoulde not suspect that he would abolish the law, sith Moses stoode with hym: nor the prophetes, sith Helias was present: neither y• they should abhorre his death as a shameful thing, whiche so great men set forth, and shewed it to bee glorious. These thinges wer seen to the apostles as to men newely waked frō slepe: for their iyes wer heauy & grieued. For mortall feblenesse was not of capacitie to receiue the greatnesse of the vision. The disciples therfore being afearde and amased with suche a wōderful and incredible sighte, Peter not yet fully wel aduised, but rauished wholly with the pleasure and maiesty of the sight, which semed to be farre from mencion of death, said: Lord let vs buylde here three tentes or pauilyons, one for thee, another for Moses, and the third for Helias. This was thought vnto Peter more wisedom than to be slain at Ierusalem. Peter had not yet ended his cōmunicaciō, but beholde a bryght and pleasaūt cloude ouershadowed thapostles, lest they should be [Page] absorpte and ouercummed with the highnesse of the sighte. And behold the voice of the father sounded out of the cloude, witnessyng of his sonne, with the same wordes with the which he witnessed of hym, whē he was baptised in Iordane: This is my onely beloued sonne in whom my mynde hath delight, heare him. Whan the disciples heard this voice ful of diuine maiestie, and not to be borne of mannes eares, they fell doune grouelyng vpon theyr faces, and wer more afeard. For they wer afeard of theyr lyfe, because they had learned that God sayed thus: man shall not see me and liue. But Iesus receiuyng agayn his former shape, touched them with his handes, lest they shoulde suppose that he were a goste, and with his accustomed and knowen voyce he comforted them, saying: Aryse and feare nothyng. Further when they wer cum to themselues, and lifted vp their iyes, they sawe no mā there but Iesus alone, euen lyke as he came vnto the hill.
And whan they came doune from the hill, before they came to the cumpany of the other disciples, he cōmaūded them to tel no man of these thinges that they had sene, vntil the sonne of man wer risen frō death. For vntil that time the tale should be vnprofitable, and not beleued. And the disciples kept it to themselues, and conferred betwene themselues what it myght meane, that Iesus said: after that he be risen again frō death. Their hart was so wrapt & entangled, that that worde so often hearde, [...]ould not enter into their hart. But a certain doubt rose in their myndes of that that they saw Helias standyng with Iesus, this doubt they propose vnto hym in the way. What meneth it than (ꝙ they) that the Scribes teachyng and tellyng of the cumming of Messias, be wonte to saye out of the authoritie of Malachie, that before the cummyng of Messias, Helias Thesbites shal cum. And he went not before thy cummyng, but this daye was seene in the hyll. Unto whome Iesus makyng aunswer, saied: Truly Helias shall c [...]m lyke as Malachias sayed: and accordyng to his prophecie shall goe before my cummyng, and shall restore al thynges, the residewe of the people of Iewes being conuerted vnto the gospell, leste the whole nacion should be condemned. But this cumming shall be in tyme to cum, when I shall be here againe with the maiestie of my father, renderyng rewarde vnto euery man accordyng vnto his dedes. And yet a certayn Helias went before this my cummyng also,Helias is cum alredy. whom the Iewes despised, euen as they dyd me, and dyd vnto him not after his desertes, but whatsoeuer it pleased them. And the sonne of man shall be handeled of them with like mekenes. Than the disciples vnderstode that he called Iohn Baptiste Helias, for the lykenes of lyfe, and freenesse in reprouyng of kynges.
[Page xc]But nowe when Iesus went vnto his disciples, he sawe a great multitude of men about thē, and the Scribes disputyng with them. The people meruelyng whither Iesus was gone, ran vnto him and saluted him. He demaū ded of them what the matter was that they disputed amonge themselues. Than one of the multitude made aunswer: Maister I brought my sonne to thee, which is miserably vexed of an vnclean spirit: which as often as he taketh him, the childe is beaten against the ground, sumtime he is dryuen into the fier, sumtime into the water, he fometh, he gnasheth with his teeth, & cō sumeth awaye. And because I could not haue you, I desired your disciples to cast out the deuil, & they could not. But Iesus to heale the vnbelefe of all men, crieth out in maner angerly: O nacion vnbeleuing and without faythe, how long shall I be among you in vayne,O faythles and croked nacion, &c. howe long shall I suffre your vntractable and froward maners? I haue doen so many miracles and profitte nothyng: and therwith cōmaunded the chylde to be brought, because the miracle might be the more euident and [...]otable to all men. Which when he was brought and seen of Iesꝰ, furthwith euen there before thē al, the spirite toke hym, and the chylde was hurled vpon the ground, and tumbled and fomed: a miserable sight to see. Thā Iesꝰ the more to declare ye greatnes of the disease, asked the father how long it was sith the chyld began to be vexed with this disease. The father made aunswer and sayed: from his infancy, and not without daunger of his life. For oftentimes he droue him into the fier, sumtyme into the water to destroy him. I know that it is a soore disease, yet yf thou cāst do any thing haue mercy vpō vs & help vs. Iesꝰ hearyng (yf thou canst) sumwhat reprouyng the weakenes of his faith, as who saieth any disease wer of greater might than the power of God, sayth vnto him: Aske not what I am able to do, but loke what thou art able to beleue. For if thou trust fully, nothing is so hard but it may cum to passe to him yt doth beleue & trust. At this word the father conceiuyng a trust, and a more sure hope, with plentifull teares criyng out, made aunswer: Lord I beleue, and if any thing wāt in my trust and belefe, supply thou it of thy goodnes, and help my vnbelefe. In the meane time when Iesus espied the multitude of people runnyng to gase, desyrous to see whether the thyng that came not to passe to ye discyples should cum to passe to Iesus: he threatened the vncleane spirit, saiyng: thou deaf and dumme spirit,And Iesus rebuked the deuill. &c. I commaund the go out from him, and teturne not a gain vnto him hereafter. But the spirite went frō the chylde with howlyng, yet first he tore him and vexed him so vehemently that he lay for dead, and many warranted that he was dead. So strong and tough was the violence of the disease. But Iesus taking the child by the hand, lifted hym vp: & he arose. Like as the father did hardly beleue: so his sōne was hardly heled.
In the meane season the disciples wer heauy in their mindes, fearing leste thorough their default they had lost the power of doyng miracles, wheras before they had gloryed that deuilles also were obedient vnto their worde: before the multitude they kepe sylence for shame. But whan Iesus was cū [Page] into the house,Why could not we cast hym out. &c they goe vnto their maister and demaund of hym: why could not we cast out this deuill, sith this power was once deliuered vnto vs frō thee? Iesus to confyrme the faythe and trust of his disciples, which oughte to be so great that sumtyme it myghte helpe the distruste of others, sayeth: The weakenesse of your fayth partely was the cause. For the violēce of the disease was vehement, and the fathers fayth weake and waueryng, & your faythe was not so mightie, that it was equall and hable against both these difficulties. For it is sumwhat werish with mannes affeccions, and faultye by the reason of the leauen of vaynglorye. And ye had faythe lyke the seede of mustarde, which beyng vile and litle, yet when it is broosed, it sheweth a sharpe quicknes of her nature, and sowed in the grounde springeth vp into a large tree nothing should be so harde, but with a word it should be brought to passe out of hande. Yea if ye should say to the hil, remoue from hence, and goe into an other place,If ye haue faythe as a grayne of musterd. &c it would doe it forthwith as it was commaunded. But this kynde of deuylles wherewith the chylde was possessed, is not cast out, vnlesse fayth be confirmed and strengthned by prayer and fastyng. The violence of the disease was strong and tough, and by continuaunce of time, it was tourned into nature. Agaynste suche maner of faultes we must fyght with fastynges, which do subdue the body being brought lowe, vnto ye spirite, and also with praier, whiche obteyneth the help of god. By this cōmunicacion Iesus taught that greuous, vehement, and muche accustomed dyseases of the mind, must be driuen away with strong & vehemente remedies.
But now Iesus whan he was in Galile, to the entent he might fortify, & make strong the mindes of his disciples, lest they should be ouer much troubled with his death, again he doth iterate & beate it into thē, that the sonne of man must be delyuered into the handes of men, and killed of them, & that the thyrde day he should rise agayn from death. This saiyng did grieue the mindes of ye disciples aboue measure, which so loued their lord (albeit theyr affeccion and loue was yet carnal) that their eares could not suffre any mencion of death. For they coulde not vnderstande that Moses and Helyas called the death of Iesus a glory & renoume, and that that death should bryng health and saluacion to the whole worlde. And although, like as they were heuy and fadde at the mencion of death, so they ought to haue bene chereful & glad at the mencion of the resurreccion: yet their mynd abhorred so muche from the remembraunce of deathe, that surelye they vnderstode not what it ment to dye, and the thyrde day to rise agayn. For they thought it better vtterly not to dye, seeyng that he was hable to doe that, whiche was hable to reuiue again from death.
[Page xci]After that he came to the citie of Capernaum, they that demaunded tribute in Cesars name, being afraied to speake to Iesus because of his authoritie, whiche he had gotten hym now by miracles: they went to Peter whom they sawe in maner next about him: Doth your maister (ꝙ they) pay a didram for tribute? Peter wheras he had no money, and would not offende ye gatherers of tribute, made aunswer that he payeth. For Iesus hitherto had paied such maner tributes. And whan they were nowe entred into the house (for Iesus had an house there) Peter being perplexed, thought in his mind to speake to Iesus, as touching paimēt of the tribute. For he had promised, and had not to pay. Thē Iesus not ignorant what Peter had in his harte, preuented his question. Symon (ꝙ he) what thynkest thou? Of whom be kynges wonte to take tribute or subsidie, of their childrē or of strangers? Of strāgers ꝙ Peter. Then (ꝙ Iesus) the children be free: signifiyng therby though sumwhat darkly, that he being lorde of the land and the sea, and of all thynges, oweth tribute or subsidie to no mortal prince, and that his disciples, as the childrē of the kingdome, be not bounde: but yet minding to teache that in such thynges whiche make nothing against godlines, obedience oughte to be geuen to this kynd of men, lest being prouoked they offend more greuously, he added: yet (ꝙ he) lest we offend them, go to the sea and take the fish which cummeth out first, open his mouth, and thou shalt fynd a piece of coyne called a Statere whiche is fower drāmes. Take it, and geue it for me and the. With this dede Iesus both shewed his power, wherby he was subiect to no mā, & his modestie, wherby he would geue place vnto thē, whō it is not mete to stirre or prouoke for a thing of litle value, & to be set nothyng by. For he that can geue after that sorte, is greater than he that ought to geue: and yet when he geueth that he ought not, he teacheth that it is better sumtime for to geue ouer thy right then to striue for thy right with them that be froward, chiefly in those thinges whiche diminishe thy substaunce, but hurt nothyng godlynes. The worlde hath his ordre which must not be troubled in no case, by occasion of libertie of the ghospell.
¶The .xviii. Chapter.
AFter that these thynges were thus doen, there entered into the myndes of thapostles, a certain worldlye affeccion, and a prycke of enuy and ambicion. They hearde of the kingdome of heauen, they sawe three Apostles led a parte into the mountayne, they heard that the keyes of the kingdome of heauen were delyuered vnto Peter, and that it was sayde vnto hym: blessed art thou Symon Bariona, and vpon this stone I wyll buylde my churche, they saw him talkyng [Page] with their maister of certain thynges bothe familiarely and boldely, and euen now they sawe hym preferred before thother Apostles in paimēt of tribute, and in maner made equall vnto Christe, therfore they sumwhat enuied Peter, vnto whome the principalitie of the kyngdom of heauen semed to be appoynted, where as he was yonger in yeares. Therefore they go vnto Iesus, and demaunde who shoulde be chyefe in the kyngdome of heauen. For yet they dreamed vpon such certaine dignities, as we see in princes courtes. But Iesus to plucke this affeccion vtterlye out of theyr myndes, called to hym a certayn child, and sette hym in the middes of his disciples, a litle one, and yet farre from all affeccions of ambicion and enuie,Excepte ye turne & becum as children. &c. simple, pure, and liuyng after the onely course of nature. Be ye sure of this (ꝙ he) vnles a man be wholy chaunged, and cast away vtterly all suche affeccions, and be transformed into ye fashion & simplicitie of this chyld, he shal not once be receiued into the kyngdom of heauen. So that in no wyse preeminence and soueraintie ought ambiciously to be desyred. Wherfore whoso doth submit himself and becum lyke vnto this babe, in that he humbleth himself to be as the least of all, he shalbe greatest in the kingdome of heauen. For whoso through modestie and sobrenes, maketh hymselfe as leaste, thesame is greatest in vertue. Princes loue them that be lyke vnto them, and amonge them is he most estemed, that preferreth hīself before others. I delight in my lyke. In courtes of this world the prince thinketh it to redound vnto his rebuke, if a man vse any of his nobles cōtumeliously: & he taketh the gentilnes to be bestowed vpon hymself whiche is bestowed vpō them. But the fauour of true, simple and humble mē is so great with me, that whosoeuer receiueth any one of these for my sake, I would it should be counted as done to my self, euen as though he receiued me. Contrariwise, whoso hurreth or offēdeth any one of these litle ones which trust in me, and depend wholy vpō me, he shalbe more greuously punyshed, than if he should be drouned in the depe sea with a milstone at his necke. For what is more wicked than to offend thē, which beare to no man yll wyll, whiche enuie no man, which prefer themselues aboue no man,Woe vnto the worlde because of offices. &c. whiche loue all men indifferently? But alas, woe be to the worlde for offendyng and greuyng of like litle ones. The frowardnes of menne is cause that offences must nedes chaunce. There shalbe men, whiche stirred vp with ennie and hatred, wil persecute them that doe for them, wyll say yll by them that wysh them well, will kill them that bring euerlastyng health. And truly these offences and griefes shal profit them that shal suffer them, yea they shal be profitable to all the world. But yet it shall turne hym to displeasure, thorough whose defaulte this offence shall rise.
Therfore they that desire to enter into the kingdom of heauen, let them diligently auoid the offences & griefes of litle ones, but rather let thē helpe one an other. And it is not ynough to beware that a man offend not another, but also to take hede that he offend not himself. For then they be offēces in dede, whan a man is an offence vnto himself. Therfore let not affeccion be so dere [Page xcii] vnto any man but that forthwith it be cut of, yf it be an offence and a lette to hym that hasteth to the kingdom of heauen. In so muche that if thy hande or thy foote, that is to say a membre most necessary, be offēsiue vnto the, it must be cut of and cast away. For it is better for thee to be receiued into the life euerlasting maimed or lame, than with perfit handes and feete to be cast into euerlasting fier.And if thine iye hyndre the pluck it out. &c. The iye is not onely a necessary membre to be vsed, but also very pleasaunt vnto man. And yet in case it offend the, plucke it out, and cast it away. It is better for the to be receiued into euerlasting life with one iye, than to be cast hedlong into hell fyer with both iyes perfect and whole. But Iesus speakyng thus, meant not that any membre of the body should be cut of, but that all affeccions should be cut of, whiche withdraw vs frō the care of euerlastyng saluacion. For a frend whom thou canst vneth forbeare, is as it wer a mans hand. Thy father vpō whom thou staiest, is thy fote: thy wife or thy child whom thou louest tēderly, is thine iye. Therfore as there is nothing that ought to be so precious, and nothing that ought so highly to be estemed of man, wherby he ought to be withdrawen frō the kingdom of heauē: so no man be he neuer so poore, so base, and humble, ought to be despised but holpen rather to cum forward to better and better. Ye haue an example, see therefore that ye despise none of these litle ones. Although with ye world they be abiectes, yet with God they be greatly regarded. For this I tel you certainly, angels which as their ministers haue charge of them, do continually behold the face of the father whiche is in heauen. Hereof ye may esteme how muche they be regarded with God, sith he hath appoynted them suche kepers and guides. They be yet rude and rawe, they may fall, they maye be deceyued, but their simplicitie is worthy helpe, and not punishement.
For the sonne of man came not into the erth to destroy any man, but what in him is to saue al mē. But many wil not be saued, and persecute him which is willing to saue. These be they whom the worlde hath in great veneraciō. They be hygh in autoritie, they be mighty with ryches, they seme to excel in learnyng, they be commended and set forth with a certaine marueylous coū terfeityng and colour of false holynes. Truely suche must not be prouoked willynglye, but muste be despised stoutely, yf they fearyng lest their owne power decay, oppresse the power of god: if they sekyng their own glory, enuye the glory of the ghospell: yf they folowyng theyr lucre, be agaynst the profytes of all men: yf they boastyng theyr vayne learnyng, do corrupt the doctrine of the ghospel: if vnder the pretence of false religion, they go about to extinct true religion: yf they wexe fyerce and cruel by benefites and good turnes: These maner of men must thanke themselfes for their owne destruccion. But this ought to be our study and endeuour that we suffer none to perish of these litle and weake ones, which so do erre that they be in the way of recouery, beyng more lyke to shepe than woulfes. Coniecture by your selfes what great care the father (whiche is naturally good) doeth take, leste anye man should peryshe, whom he made to the entente they shoulde bee blessed. For yf there be a true and faythfull sheapherd, lorde ouer an hundred shepe, [Page] and one should be lost of so great a noumbre, would he not leaue the nintie, & nine in the hylles, and seke her which is wandered from the flocke? and is so greued with the lack of one lost shepe, that he would put the whole flock besyde in daunger. And if he should chaunce to finde her, certainly I saye vnto you, that he wil reioyce more for that one gotten again, than for al the other whiche wer not lost. Wherfore if a man beyng a shepherd beare such affeccion toward his flock which he doth possesse only, but created not, how much more is it my fathers wyl whiche is in heauen, that none of these litle ones, whom he hath created, should perishe? whom he regardeth so that he hathe apoynted his aungels to the kepyng of them, and hath bestowed his onelye sonne to call them to saluacion.
Therfore away with offences from your cōpany, which breake brotherly peace, but let there be mutual charitie, wherby ye may louingly helpe and heale others faultes if any chaunce: and the way to heale shalbe this. If thy brother do any thing against the which is worthy to be loked vpon, lepe not out forthwith to vengeaunce, neyther agayn suffer hym not by thy silence to be lost, whiles that he sinneth frely and at large, drunken with his own affecciōs: but first try him with a very gētle remedy whiche shall not so muche as put him to any shame. Go vnto him alone, & debate ye matter betwixt you, none other beyng by. If he do not acknowlage his fault, reproue hym & laye it before his iyes,If he heare the, thou hast wunne thy brother. how muche he hath erred frō the dutie of brotherly charitie. And let thy moniciō be such yt it may declare the to seke nothing els but his health, & the restoryng of olde amitie. And if he be so curable that he cum to himself at this secret moniciō, there is no cause why thou shouldest reuēge or put him to open blame: it is inough for the, that thou hast wun thy brother. And in ye meane season thou hast gained [...]y it. For thou shouldest haue lost a frende, and God should haue lost a soule. But yf the disease be so grieuouse that it cannot be healed with this light medicine, yet thou muste not vtterly dispayre, nor forthwith run to the extreme remedies. But yf that he wil not heare the alone, go to hym again, takyng with the .i. or .ii. eyther that he may be amēded with sum litle shame which shalbe no infamy vnto him, or els that he may be confuted & ouercum by the testimonie of two or thre. But yf he be so vntractable that he wyll be moued neyther with shame, nor with feare of iudgement, bring the matter to the congregaciō, yt he may be reformed either by the cōsent of the multitude, or by thauctoritie of them which be rulers ouer the multitude. But if he be so far past cure yt he wil not be corrected neyther by secret & brotherly monicion,If he heare not the congregacion. neither by the knowlage & cōsent of two or thre, neither by the shame of his fault vttered and disclosed, nether by the auctoritie of the chief rulers, leaue him to his disease. Let hym be cut of frō the congregacion, & takē in none other wise but as an Heathē or Publicane. [Page xciii] Let this be the greuousest punishment emong you, whiche notwithstādyng is vsed for none other purpose, but that the brother eyther should cum vnto hymself by shame, consideryng that he is shunned and fled of all men, or els le [...]t he beyng mingled in the flocke, should hurt other with his infeccion. No man ought to say vnto me, the iudgementes of thy kyngdome be but werish and weake, nay they be very seuere and sore, yf a man wyll contemne thē obstinately. For mans lawes, when they punish a greuous offence with death, they do nothyng but kill the body, & sumtime they kill hym whom god doth not condēne, and they kil onely and amend him not, for he is not alyue to be amended. But this condēnacion although it procedeth leysurely to punyshmēt, yet for this cause it is very seuere and sore, that he that is cōdēned, vnlesse he do repente, is punyshed with euerlastyng payn, which by no meanes he can escape. Whom Cesar doth condemne, god sumtime doeth assoyle: and whom the prince doth assoyle, god sūtyme doeth condemne. The prince whō he doth assoyle, he leaueth in the cumpany of mē, to make other like himself: whom he killeth, he taketh from the cumpany of men, not onely not healyng him, but making him in case that he cannot be healed. These [...]e mans iudgementes, rather necessary than praise worthie. But your sentēce so remoueth a man that is vncurable, that he cannot infecte them that be good: and yet he is in case that he may repent: because that ye haue power to saue, and not to destroy. And yet they shal not sinne vnpunished, whō ye suffre to haue theyr lyfe. He shalbe punyshed eternally, god beyng his iudge, whose sentēce shal approue and confirme your sentence, vnlesse the condemned person repente. For he that seketh not reuēging, but the amendment of his brother, he that is ready to forgeue the iniurie doē against him, he that willingly cūmeth vnto the sicke to heale him, being offended himself, he that once or twise repelled, yet ceaseth not to help & heale, he that trusteth not to his own iudgemēt, but taketh one or two vnto hym, not to reuenge, but to heale: this mans sentence because it cummeth from an euangelicall minde, god wyll allowe and neuer wil breake it, vnles the condemned person will condemne that that he hath doen. Although therfore your iudgement hath not in apperāce such seueritie and sharpnes as the iudgemētes of princes haue, yet it is more to be feared than their sentence, wherewith oftentimes the best be condēned & the most sinful assoiled. It is a terrible thing to be condemned of god: and he is condemned of hym, whosoeuer is condemned of you, agreing together with a sincere mind. For that that ye iudge by the spirit of god, is not your iudgement, but his by you: but if ye cōdemne a man by the spirit of man, than it is mans iudgemēt & not gods: & he that by your iudgemēt is caste out of your c [...] ̄pany, is not forthwith banished frō the cumpany of heauen. Therefore the strength of your auctoritie resteth in affeccions, which only god doth behold & see. Truly these be the keyes whiche I wil geue vnto Peter professing me: wherwith that that shalbe bound in earth shall be bound al [...] in heauen: and that yt shalbe losed in earth shalbe losed also in heauen. This power though it be specially mete for the heades and chief, yet I wil geue it to al men, if so that they haue a consente and agremente among them, not of man, but in my name. Yea and moreouer I wil say vnto you, your consent shal not haue auctoritie only in pardoning and condemnyng offences, if ye with me and among your selues do agree: but also yf any two bee found in earth which do truly [Page] agree in my spirite, that is to saye, not moued with the affeccion of man, but ioyntly louyng the thynges that be of god: whatsoeuer they aske they shall obteyne it of my father, whiche is in heauen. Suche loue hath the father towarde the euangelicall and holye concorde. Therfore forasmuch as ye may doe so muche with the prince that is almightye, ye nede not to repent you of your power and authoritie: although before men ye appeare feble & weake. That whiche is asked of Ceasar, is not forthwith obteyned, nor he is not able to perfourme whatsoeuer is asked of hym. For he cannot put away the agewe, or make the dumme to speake again. But there is nothyng so hard or incredible whiche my father will not geue you, yf ye aske of hym with one consent and agrement.
After that Peter had hearde these thynges diligentlye, supposyng that all that Iesus had reasoned of condemnyng and assoylyng, pertayned chieflye vnto hym: he conceyued in his mynde a certayne doubte, because that Iesus saying (after the thyrde reprouyng, let hym be vnto thee as an Heathen, or a Publican) semed to appoint a certain nūbre: which who so passed, although he that had offended did repente, yet he should not bee receyued vnto grace. Therfore to be more exactly taught in this thyng, he went vnto Iesus: lord (ꝙ he) how often shall I pardon my brother if he offend me, and after what numbre of faultes shal he be repulsed from pardon? After the seuenth fault? This noumbre Peter dyd propose as greate ynoughe, wheras Iesus made mencion, but onely of the thyrde reprofe. Than Iesus shewyng that in these thynges whiche be doen against vs, we must be very gentill and easie in forgeuenes: I doe not saye (ꝙ he) that ye must forgeue vnto the seuenth faulte, but vnto the seuenty times seuen: shewing that no noumbre ought to be prescribed to a christian forgeuyng: but as often as he that hath offended doeth repent, so often euen with the hart his offence is to be forgeuen: vtterly pluckyng out from a christen mynde all desyre to reuenge. And leste that any mā should thynke it hard and vniust, Iesus teacheth it to be very equall and iust by a similitude. For this is not so muche a clemēcy as a recōpence. For whā we offende sumtyme agaynst our neybour, but muche more both oftner and more greuously against God: whō as often as we offend, the more greuously we sinne, the greater that he is against whom we sinne. And ye greater benefites that we receyue of hym, the more vnworthy we be to obteyn pardone either of our neybour, or of God (who doth pardon him that sinneth a thousand tymes yf that he repent) if we thinke it muche to pardon our brother offendyng much lesse, chiefly sith god doeth forgeue vs our trespasses on this condiciō, that we moued by his example, should be gentle and easie to be intreated towardes our neybour. Therfore (ꝙ he) the kyngdome of heauen is lyke a riche and a myghtye man: who hauyng a great familie, thoughte to take a count of his seruauntes.
[Page xciiii]And whan he began to counte, he founde one that ought hym ten thousande talentes. And whan the sum was greater then the detter was able to pay, ye lord commaunded both him and his wyfe and children, and al that he had to be sold, that the creditour might be cōtented with the money that was made. But the seruaunt falling doune with meke suite at the lordes knees: I pray the (ꝙ he) to graunt me sum respite, and in processe of tyme I wil pay the al. And the lord hauyng compassion of the seruaunte whiche humbled himselfe before hym, graunted more than he desyred. For he did not onely not bringe hym into the lawe, but forgaue hym the whole summe.
But that seruaunt beyng now free and at libertie, whan he was goen out of his maisters sight, by chaūce met with one of his felow seruaūtes which oughte hym a lyttle money, that is an hundreth denaries: he forgettyng his maisters clemency toward hym, forthwith layed hand vpon hym, and [...]egā to plucke the miserable man, saying▪ pay thy det. This felow seruāt fallyng doune at ye knees of his felow seruaūt, beseched hym, with as many wordes as the other besought his lord & maister: deale paciently with me, and I wil pay you al. But the creditour would not be intreated, but repelled the humble sutour, and plucked him into prison, tyll he had payed his det. Now the other felow seruauntes whiche had seene the meruaylous clemency of their maister toward the seruaunt, whan they saw so great crueltie of their felow seruaunt, moued with great grief and sorow, declared vnto their maister all the matter toward his felow. Thā the maister stirred with anger called vnto him his seruaunt, whom he had pardoned al. Thou naughty seruaunt (ꝙ he) dyd not I beyng thy maister forgeue the suche a great summe, for none other cause but that thou madest humble suite vnto me? was it not mete therfore that thou beyng a seruaunt, shouldest forgeue thy felow seruaūt a litle moneye, and haue compassion vpon the humble sutoure, lyke as I had compassion on the? Surely so great gentlenes of mine towarde thee, oughte to teache the gentlenes toward thy felow seruaunt. And now the maister being sore angrye, deliuered him to the tormentours to be kept in prison vntyll he repayed the whole sum that was forgeuen before. After this example your heauenly father wyll deale with you. Euery of you is in det vnto him much more, whom euery man often doeth offende. Men also do trespasse agaynst men, but yet farre lesse. But vnlesse euery man forgeue his brother, and that with all his harte, lighter offences doen against hym, the father wyll not only not forgeue you the greater trespasses doen against him, but also wyll reuoke and call backe those whiche he had forgeuen.
The .xix. Chapter.
AFter that Iesus with this communicacion had instructed & framed his disciples vnto well doing towardes the simple, and vnto gentlenes toward the offenders, he lefte Galile and went ouer Iordane, into the coastes of Iewrye, as goynge towardes his death to cum, which the Phariseis secretly went about. And thither also folowed many flockes of people, bearyng with them diuerse sicke and diseased: and he healed them there.
And agayne the Phariseis seyng so many wonders, and the loue of the multitude towarde Iesus, beganne to renewe theyr enuye agayne. Who craftilye and subtillye came vnto hym, takyng occasion of the communicacion wherewith he taughte before that the wyfe ought not to bee repudiate and cast of. Therfore they propose a question with two pykes: whether it wer lawful for a mā to cast of his wife for euery cause. And if he had answered: It is lawefull, he should seme contrary to hymselfe, wheras he taught that diuorce is not lawfull: yf he had denyed it, he should seme to haue bene agaynst Moses lawe, whiche doeth permitte for euery cause to geue a boke of diuorce, and to sende her away. But Iesus so doeth tempre and ordre the answere, that he hurteth not the authoritie of Moses, nor recanteth not his doctrine, and stoppeth the mouthe of the Phariseis, whiche were skilful in the law, by the authoritie of the lawe. Haue ye not red (ꝙ he) that whan god made mankynde, he ordered the fyrste matrimonie so, that one was coupled vnto one with a knot that could not be broken? For he made bothe man and woman of one piece, that by the imbracyng of these, mankind should spryng further, and by and by expressyng the indissoluble knotte of the man and of the wyfe, not Moses, but God himself the maker of the mariage, said: For this mutuall charitie, man shall forsake father and mother, and bee fastened and coupled vnto his wyfe. And this couplyng shalbe so strayt and fast, that of two, in maner, shalbe made one person, which before wer two. Therfore once ioyned in matrimonie, they be not now two, but one bodie: in so muche, that it is as farre agaynst nature to separate the wife from the manne, as to cut awaye a membre from the bodye. Therfore that whiche God hath knyt once together with so strayte a bonde, let no man separate.
[Page xcv]Here the Phariseis,Why dyd Moses thē cōmaūd. &c. thinkyng that they had caughte nowe an occasion to catche Iesus: yf god (ꝙ they) meant this that thou doest say, why than dyd Moses geue husbandes leaue to caste of theyr wyfe for euery cause, so that they geue her a boke of diuorce? how durst he permit that which god would not to be doen? Iesus answered: He dyd not permit you this because it was ryght and good of nature, but knowyng the hardnes of your hart, he suffered the lesser ill, that ye shoulde not commit the greater. For he doeth not allow diuorce whiche had rather suffer that than murdre. And the boke of diuorce doeth not make that the diuorce is right & good: but it witnesseth thy hardnes, whiche wil [...]e cast of thy wyfe for euery light cause, and prouydeth her of a new husband, takyng away libertie from the, that thou shalt not cal her agayn once cast of. But from the beginnyng whereas the malice of man was not yet increaced, nor the nature of manne was not yet infected with so many vices: because there was not so cruell hatred, that poysonyng or murdre should be feared, there was no lycence of diuorce: and the same law shall not nowe be loced and set at libertie, after that the doctrine of the Ghospell doeth renewe and make perfecte the synceritie of nature. Moses wisshed the same that I doe teache, but your maners bent ouer muche vnto murdre, put hym in feare, that he durste not require this of you. I who doe not abolishe the lawe, but make it more perfecte, playnely saye vnto you, that it is vnlawfull and agaynste the mynde of God, and agaynste the wyll of Moses, whiche ye doe commonlye: refusyng your wyues for euery cause. And it is not therefore ryghte that ye doe, because ye doe it withoute punyshemente: There be many myscheuous thynges before God, whiche be not punyshed by mannes lawes. Therefore ye shall vnderstande that whosoeuer casteth of his wyfe for euery cause, and maryeth an other, both committeth aduoutrye hym selfe, and geueth also a cause of aduoutrye to his wyfe, vnlesse she whom he doeth leaue of, hath deserued diuorcemente by aduoutrye. For she that hath geuen an other manne lybertie ouer her, ceasseth nowe to be wife, and hath taken awaye from her selfe the ryghte of matrimonye, the fleshe beyng deuided, whiche God woulde haue to be one and vndeuided. But he that for suche causes leaueth his wyfe, for whiche ye oftentymes doe caste her of, yf he couple hymselfe to an other, it is not matrimonie, but aduoutrye. And who so maryeth her so caste of, he maryeth not his owne wyfe, but an other mannes, and therfore he doeth not marye, but committeth aduoutrye. But the whole of all these mischiefes doeth redounde to hym that is the refuser and caster of. For first he is stubburne and cruell, whiche neyther could beare his wyues faulte, nor would goe about to amend it. Furthermore he geueth her that is driuen out of his house, whiche cannot lyue without a husband, an occasion to commit aduoutrye.
The disciples hearyng these thynges, say vnto Iesus: If maryed menne be in this case that they cannot be dispatched from theyr wyfe, yf she dysplease [Page] them, it is better to forbeare matrimonie. For it is an harde bondage to suffer at home a waywarde, a brawlyng, and a dronken woman, or elles paynful [...] and greuous with sum other lyke fault. Iesus did not reproue the answer of his disciples, whom he desired to be free from the bondage of matrimonie, because of preachyng of the ghospell: but he doeth them to vnderstand, that it is no sa [...]e and sure thyng to flee from matrimonie, vnlesse a man be of so fyrme and stable mynde, that he is able vtterly to abstayn from the acte of matrimonie. But there be very fewe that can doe so because that this affeccion of the body is so common to all men, that there is none affeccion more violente, or more inuincible. Therfore though it be a greater fredome not to be tyed in matrimonie, yet is it more sure to be kepte within the bondes of matrimonie, than to be defyled with liyng here and there. Therefore Iesus shewyng what was best, and prouokyng this waye with the reward of libertie,Al men can not comprehende this saiyng. dareth not yet exactely require that, whiche in maner excedeth mannes power. All men (ꝙ he) be not able to receiue this woorde, but they onely vnto whome it is geuen of God: who haue so great a feruencye toward the holynes of the gospell, that of theyr own accorde and willyngly can neglecte this affeccion. For chaste synglenesse hath no prayse vnlesse it be taken for loue of the euangelicall godlynes. For there be three kyndes of Eunuches. One of them whiche be so borne, and abhorre from wyues thorough the defaulte of a colde nature, or sum other secrete affeccion of nature. Another kynde of them, whom men hath gelded. The chastitie of these men deserueth no prayse, because it cummeth of necessitie, not of the loue of vertue. But the gospell also hath his Eunuches very blessed, whiche be not geldynges of nature, nor gelded of men, but they gelded themselfes, for the kyngdome of heauen: not cutting of the membre of the body, but for loue of the ghospell, ouercummyng the desire of matrimonie. Ye see victorie set out before you, let hym trye that wyl, and knoweth his owne strength: Let him beare awaye the game that can: They that contend valyauntlye and willingly, shal not want the fauour of the maister of the game. Because cōmunicacion was of the puritie of virgins, and of the highnesse of that noble vertue, whiche chaunceth to fewe: as by occasion there is brought in also an exaumple of perfecte cleannes, and great modestie: without the whiche, virginitie deserueth no prayse.
There wer present fathers and mothers, whiche desired to offer their babes vnto Iesus, that he might lay his handes vpon them, and pray for thē: thinking that lykewyse as they saw diseases driuen away through his touchyng, so the touchyng of Iesus should preserue them from diseases, from fallyng of houses or walles, or other lyke thynges vpon them, from euyll spirites, and from other hurtes, whereby that age oftentymes miscarieth. But the disciples, (who though they had oft tymes heard many a good lesson of great modestie and coldnes, yet had not vtterly shaken of from them mans affeccions) thinkyng it not mete that the greatnes or dignitie of theyr master should be letted or weried with the importunitie of babes, & of their mothers, kept them of, whan they desired to cum nere. Iesus marking this, [Page xcvi] to the intent that he might the better imprinte euangelicall moderaciō in the myndes of his disciples, whiche doeth loth no manne, be he neuer so lowe, suffre (ꝙ he) the children to be brought vnto me: nor let them not, to cum to me.Suffre the children. For they that be lyke vnto these, bee moste acceptable vnto me: whome though the world doth hate and despise, yet I vouchsafe to haue none other in the kingdome of heauen. What nature doth geue vnto these, thesame must godlines geue vnto you, if ye will be receiued into the kingdome of heauen. Therfore the litle babes wer brought vnto Iesus, and he put his handes vpon them,And whē he had laid his handes. &c inspiring into the litle babes (for ye simple faythes sake of theyr parētes) a secret power through the touching of his holy body. Which doē, Iesus departed from thence, geuyng a lesson by the same facte of his, that the litle babes must be satisfied, but yet that we ought not to tary lōg with them, but to make spede to thynges of more perfeccion.
And loe, as soone as he had doen with the children, there cummeth nexte after them a yong man which talketh of perfeccion. But Iesus, like as in the litle babes he shewed his disciples an exaumple of simplicitie and modestie: so in the yong man being in dede desirous of perfect godlines, but ouer sore burdened with riches, he setteth before their iyes, how harde it is for them that be geuē to riches, to cum forward to ye perfecciō of the euangelical godlines: and how muche more ready they be to the cause of the gospell, whiche possesse nothyng, or els very littell of the goodes of this world: and yet pouertie and riches stande not so muche in possessions, as in the affecciōs of the mynde. The yong man had a deuout mynde: but because he heard of Christ certayne newe and straunge preceptes, he went vnto him, and fallyng doune at his knees asketh him, saying good maister what good shal I do to obtayn euerlastyng lyfe? The yong man called Iesus good to obteyn his good wil by fayre speakyng: whereas yet he toke him to be nothing els but a very mā, although of more excellencie than other men were. Afterward whereas he demaūded of good, he meaneth not of euery good thyng, but of a certain notable good thyng, whiche may deserue euerlastyng lyfe. But no mortal man is absolutely good: and there is no worke of men which can be so good, that it maye deserue the reward of euerlastyng lyfe. Iesus therfore pricking forwarde the yonge manne, to haue a better opinion of him, and to call hym frō the trust of his workes, and to cause him to put the trust of life rather in the free gifte and benefite of God, who is naturally good, and freely beneficial towardes al menne, aunswered in this maner: why callest thou me good, or why doest thou aske me of good?Why callest thou me good. But yet if thou desirest to be receiued vnto the eternall lyfe, kepe the commaundementes. And whan the yong mā asked what the commaundementes were, (for he had heard hym teache that the [Page] preceptes of Moses lawe bee not enough to obteyne the kyngdome of heauen) Iesus to plucke awaye from all men the truste of the lawe, aunswered: Thou shalt not kyll, thou shalt not commit aduoutrye: Thou shalte not steale: Thou shalt not beare false witnesse: Honoure thy father and mother: and loue thy neyghbour as thy selfe.Al these thī ges haue I kept frō my youthe. &c, Than the yong manne beyng sumwhat chered, sayd: All these haue I kept from my chyldehode: what lacke I besyde? He loked that Iesus should haue aunswered him: Thou lackeste nothyng. But the Lord shewyng what difference there was betwene the Iewishe righteousnesse, and the righteousnesse of the ghospel: betwene a good Iewe, and a good Christian manne, sayed: If thou wylte be perfecte, goe and sell all that thou haste, and geue the money to the poore: thou shalt not lese thy money, though it be dispersed among many. So to disperse it, is to laye it vp: For in the stede of worldly riches, thou shalte haue a better treasure in heauen. When thou hast doen this beyng now at libertie, and dispatched of all heauy cariage, bare and pore, cum and folow me beyng also bare and poore. When Iesus sayth: yf thou wylt, he shewed that it was a great matter: but he added [...]he rewarde. Thou shalte haue a treasure in heauen. Anon he moued hym to the loue of perfecte godlinesse: Cum, folow me. Whan the yong man heard this communicacion, he wente awaye with a discouraged and heauye mynde, because he was a Lorde of muche possessions, and he thought it hard to leaue thē all at once. He desired to get euerlasting lyfe, he desired the honour of perfeccion: but the thornes of richesse ouerwhelmed & choked this affeccion whiche was a good seede. Therfore he departed home heuily, not vnderstanding that Iesus did not condemne riches, but the affeccion, and loue, and carefulnes of riches: to which they cā scarcely be any lesse then bonde, that haue them. And he woulde not that alwaies they shoulde be forsaken: but yet alwayes set lyttell by: yea and forsaken also, yf they at any tyme withdrawe vs from the loue of the ghospell.
It shall bee hard for the ryche. &c.Whan the yong man was gone, Iesus tournyng to his disciples (for he shewed this sight for them, because they shoulde at no tyme repente them of their pouertie, nor bee entangled with the loue of moneye:) howe harde a thyng it is (ꝙ he) for a ryche manne to enter into the kyngdome of heauen. Signifiyng, that the desyre of moneye, and the desyre of the Euangelicall phylosophye, hardely agree together: because the one requireth the whole man, the other taketh vnto it almost the greatest part of mā. And to make the difficultie of the thing the greater, his disciples musing muche, he said more: Yea (ꝙ he) I say more vnto you: It is more easy for a Camel to go through the iye of a nedle, than for a riche man to enter into the kyngdome of heauen. For the gate is lowe and straight, & it receiueth no Camels laden with burdens of rychesse. For so he reproued the couetous riche men, vnto whom riches, be rather a burden, than profit, which they beare for others, rather thā for themselfes. This saying because it was not well vnderstande of the [Page xcvii] Apostels, put in their myndes a certayne heauynesse, because they were sory yt so many men for riches sake should be shut out from the kyngdome of heauen. Therfore whan the disciples maruayled muche what it shoulde meane that Iesus spake of the Camell, and the iye of the nedle, they aske him: If it be so, who than can be saued? For howe many men are there, whiche can cast awaye the ryches that they haue, or not wysh for them yf they haue none? But Iesus beholdyng them, to thintent he would asswage the heauines that they had conceyued in their mynde, declareth that there is sum hope for ryche menne also to cumme to the kingdome of heauen. To men (ꝙ he) this is impossible, nolesse than for a Camell to goe through the iye of a nedle:With men this is vnpossible, &c but to God nothinge is impossible. Onely he chaungeth the myndes of ryche men, that they wyll cherefully eyther cast awaye that whiche they do possesse, or els possesse thē as cōmon and not proper, euen ready to [...]aue them, yf the matter of the ghospell at any tyme require the same. For why should it greue them to despise ryches, whom it greueth not to bestowe theyr lyfe.
This communicacion whiche Iesus had with the yonge man (sell that thou hast and folow me,) made Peter to haue sum good hope, whiche although he wer not riche,Behold we haue forsaken all, &c. yet that that he had, he left it cherefullye, bothe his shyppe and his nettes, and folowed the Lorde. Lorde (ꝙ he) beholde we haue doen that that thou requyredst of the yonge man: we haue lefte all thynges and folowe the, what rewarde shall we haue therfore? But Iesus willing to shewe that this highe prayse was not offered to riche men onelye, but also to poore men: whiche gladly forsake whatsoeuer they haue for the gospell sake, for as much as this vertue is more estemed of thaffeccion of the leauer, than of the greatenes of the thyng that is left: did not reiecte the saying of Peter although it was to high and stoute for so symple a matter: but teachyng that no small rewarde shall be rendered for such small thinges, lefte of and forsaken with a good will,Ye yt haue folowed me. &c. sayethe. This I warraunte you, that ye whiche haue forsaken nothyng for my sake, but your boates and your nettes, but yet with suche a will that ye would haue forsaken very greate richesse for my sake, and hither to you beeynge bare and poore haue folowed me lykewyse bare and poore, if ye perseuer and continue, in the worlde to cum when the dead shall ryse, and euerye man shall receyue rewarde after his desertes, and whan that the sonne of mā, (his humilite that ye nowe see, set aparte) shal sitte in the seate of his maiestie, ye fysshers than beyng partakers of honor, whiche are nowe partakers of af [...]iccions, shall sit in twelue seates, and shall iudge the twelue trybes of Israel: because they cumming of the same stocke, hauyng knowledge of the same lawe, prouoked with the same miracles, and benefytes, yet by no meanes coulde be brought to beleue: whereas ye meane persones, and vnlerned, by and by at my simple bidding, haue lefte, yea those thinges whereby ye susteyned your life. And this rewarde shal not be yours onelye, but whosoeuer for [Page] the profession of my name, forsaketh his house, his brothers or sisters, his father or mother, his wyfe or chyldren, his landes, or anye other possession: he shall not lose that whiche he lefte for my sake, insomuche, that he shall haue a greate gayne therby.Euery one that forsaketh house, [...] [...]rethren &c. For in this worlde he shall receyue an hundred folde for the thinges that he hath lefte, and in the tyme of resurreccion, he shall possesse euerlastyng life. For in the stede of the thinges that he hath left, the whiche bee casuall and vyle possessions, he shall possesse here in the meane tyme that precious Margaryte of the euangelicall mynde, whiche is to be estemed and compared with no marchandise of this worlde: In the stede of one house that ye haue left, the doctrine of the ghospell shall make open vnto you a numbre of houses thorough out the worlde. For one piece of grounde manye groundes shall serue your necessities: for one father or mother ye shall haue so manye as there shalbe olde men and olde women, whiche ye shall conuert vnto the ghospell. Ye shall haue so many brothers, systers, sonnes and daughters, as your equals or yongers shalbe, whiche by your prechyng ye shall bryng to euerlasting life. These shall geue vnto you euery where of theyr owne accorde, yf ye shall neede anye thyng, and theyr affections shall far passe thaffeccions of thē, whom onely kinred of bloud hath ioyned vnto vs. For the kinred of the felowship of the ghospell, is more nere than fleshly affinitie, and they loue more vehementlie, whom godlines hath coupled together, than they whom carnall byrth hath ioyned together. Unto this great rewarde, that shalbe added also, whiche is the greatest of all, that for thynges whiche shortely shall perishe, ye shall possesse euerlastyng life. I say not this that the profession of the ghospell doth teach vs to despyse them, whom nature hath ioyned vnto vs: but suche maner of affeccions muste be neglected as often as they withdrawe vs from euerlasting saluacion. This great felicitie is set furth indifferently to all men. There is no difference of fortune, condicion, age, or person. But in this estimacion and iudgement which shalbe made of God the equall iudge, many shalbe last,But manye that are first shalbe last, &c whiche seme nowe to be first. Contrariwise many whiche seme now vile, and of no reputacion with men, shal there be counted chiefe. There shalbe preferred a common woman before a Scribe, a Publican before a Pharisie, an heathen before a Iewe, a poore manne before a ryche, a plough manne before a king: and they that semed nexte to the kyngdome of heauen shall enter in last and they that semed farre of, shall enter in firste. The heathen men throughe fayth shall goe before, the Sinagoge through vnbelefe, shalbe set besyde.
¶The .xx. Chapiter.
[Page xcviii] ANd because it semed a darke riddell that he spake concerninge the first and the last, he declareth the thing that he spake with a parable, whereby he sheweth that men were called to the keping or obseruing of righteousnes in diuers ages: and yet al the seruauntes of righteousnes haue one and the same rewarde of euerlasting saluacion, so that they whiche be called, labour diligently in the vineyarde of righteousnes. For they haue no lesse, whiche be called in the time of Christ, than they whiche be called in the time of Abraham, or Moyses, or Dauid. And they haue no lesse whiche be called and drawen to the seruice of the gospell being aged, than they whith be children or yong men. The one and the same denary and rewarde of euerlasting lyfe, is geuen vnto them al. And yet they y• came late, seme to haue greater honour by this that the liberalitie of the lorde maketh them equall to them whyche came before. The Iewes were firste called, but yet the Gentiles called afterwarde, be not onelye made equall vnto them, but also preferred before the vnbeleuing Iewes. The parable is after this sorte: The kingdom of heauē (ꝙ he) is like vnto an householder, whyche wente abrode earely in the mornynge to hier workemen into his vineyarde. And getting certayne and bargayning with them that they shoulde haue eche of them a denary a piece for theyr dayes worke, sent them into his vineyarde: He wente out agayne aboute three of the clocke, and when [...]e same certayne stande idle in the markete, saide vnto them: go ye also into my vineyard, and I shall geue you that shall be mete: He went oute agayne about sixe of the cloke, and agayne aboute nine, and did likewyse as he did at one, and three of the clocke. Againe going out aboute three of the clocke towarde night, he founde certayne other in the market, to whome he sayed: why stande where all day idle? They saye: because no man hath hired vs. He sayeth to them: go ye also into my vineyard.
Further toward night the lorde of the vineyarde geueth commaundement to his bayly: Call all the workemen and pay them theyr hyer: so that thou begin with the last and cum to the firste. Therfore they that came last, that is aboute eleuen of the clocke, and laboured in the vineyarde the leaste parte of the daye, were called firste of all, and a denarye was geuen to eche of them. Whan they that were called earely in the morninge perceyued this, because they came longe before into the vineyarde, they thought that after the ra [...]e of the time, they shoulde receyue greater wages. But a denary was geuen vnto eche of thē. Therfore when they sawe that they which were not like in space of time, yet were made lyke in wages, they departe murmurynge agaynste the lorde of the vineyarde, and saye. These whiche came at eleuen of the clocke haue laboured but one houre, and yet thou makeste them lyke vnto vs in [Page] wages, who haue continued the whole daye in laboure, and haue suffered the heate of the daye whereas they came a lytle before nyght, when the heate was nowe paste. But the householder made aunswere to one of them for all: Frende, why hast thou enuy that I am liberall vnto others? My fre liberalytie towardes other, hurteth not the. For I doe the no wrong. Did I not bargayne with the, so that thou shouldeste haue a denarye for thy dayes laboure? Thou haste done thy laboure, thou haste thy couenaunte: I haue nothinge more to doe with the. Take that that is owed vnto the, and departe. Thou werte hiered hither for wages to doe thy labour, not to appoynte me what I shall doe. Thus it is thought good vnto me, to geue him that came last as muche wages as I geue the. Thou doest lese none of thyne, if I geue this man any thyng of my liberalitie: Shall I not be at libertie because of the, to do with my own what I will? Is thy iye therefore vexed with enuy, because thou seest me liberal toward whom it pleaseth me? This similitude Iesus brought, willing depely to graffe in theyr mindes that God, naturally beneficiall towardes al men, ceasseth not by diuers wayes and in diuers ages, to prouoke and moue al men to the seruice of true godlines: In whiche they that haue exercised themselues diligently, shall haue for rewarde euerlasting lyfe, from the which none is excluded geuing eare whan he is called. This reward like as it is in no case due vnto our merites but is of ye goodnes of god, yet it cummeth not without our endeuour: yet we be bound to the ca [...]ler for this also, that we cum to the seruice of godlynes, and that we continue in it vnto the euentide of the day. For they that be called and refuse to go into the vineyarde, they disapoynte themselues of theyr wages. And although among sayne [...]es there is neyther enuy nor murmuryng against god: yet with these saynges he expressed the high honoure that was shewed to the last, whiche had the first place in rewarde. Whiche dignitie in so noble, that a man might haue cause to enuy. Yet the good Iewes also at the beginning murmured against the Gentiles, because they cumming of idolaters, straungers from Moyses law, finally vncircumcised, should sodenly be made equall vnto them in the grace of the gospel, and be admitted to the same saluacion, beeyng incumbred with no burden of the lawe, whereas they long exercised in the ordinaunces of Moyses, were nothyng better than Gentiles, whiche were now admitted to the profession of the gospell, being a litle before of a wicked life. Therfore the Gentiles had more forgeuen them, but the Iewes haue no cause to brawle with God therfore, sithe they also maye attayne to like felicitie. And if they had rather enuy than folowe, let them thanke themselues that they be cast of for theyr vnbelefe, the Gentiles in the meane tyme obteining for the redines of theyr faith, that thing which the Iewes thought that they onely ought to haue.For many are called but few are chosen. Therfore whoso is called, let him furthwith make haste, or els he shall be called in vayne, excepte he take hede that he be also elected. And all be called, but few deserue to be counted among the elect. Therefore Iesus ended his parable with thesame clause that he began with▪ So shall they be last that were firste, and firste that were laste. For many be called, and fewe chosen.
After this Iesus beyng a whyle in Galile, began to drawe nere to the place of his death, going towarde Hierusalem. And now whan he had instructed and framed his disciples many wayes, as concernyng despysing of ryches, neglecting of parentes and kinsfolkes, of chastitie, of great modestie, of the rewardes that they should haue also in this lyfe: he leadeth secretly aparte his twelue apostles, whom he had chosen and thoughte mete to commit the mistery of the crosse vnto, whiche the multitude was not yet able to beare: And yet he tolde of his deathe vnto the people, when he spake of Ionas, and of the pulling downe of the temple, and the making vp of it againe in three daies: but so he tolde them of it that they vnderstode not what was sayed, before that they sawe it done. He had opened the mistery of the crosse vnto his disciples, as to them that were more strong and able, now once or twyse speaking vnto them playnly. But because men forget lightly that, whiche they be not glad to heare of, and doe not lightly let sinke into theyr hartes the thing whiche the mynde abhorrethe: the Lorde Iesus to confyrme hys apostles agaynste the storme that was at hande, openethe vnto them more playnely and distinctly, not onelye that his death was nere, but also telleth them of the mockes and affliccions whiche oftentymes be more greuouse than deathe itselfe. Beholde (ꝙ he) we go to Hierusalem, and the sonne of man shalbe betrayed to the chiefe priestes and Scribes,Behold we dooe go vp. &c. whiche nowe goe aboute to laye in wayte for him. And they will not rest to blame and accuse him vntill they haue broughte hym to condemnacion of deathe, and they shall deliuer him vnto the Gentiles to mocke him, to scourge him, to spit vpon him, and to nayle him vpon the crosse, and whan that he is deade and buried, the thyrde daye he shall ryse agayne.
In the meane season Iames and Iohn the sonnes of zebede, because they had heard that the keyes of the kingdome of heauen were geuen to Peter, and had heard also of the honoure of twelue seates, beynge yet rude and dreaming of worldely thinges, and supposinge that this kingdom and these honoures shoulde cum immediatly after the resurreccion, because he sayde, the thyrde day he shall rise: to get thēselues nowe some excellēt dignitie, they sente furthe their mother to be a suiter vnto Iesus for her sonnes. She after that she had done her dutie and worshipped him, requiring him not to deny her suite, being required what she would, sayeth: Geue commaundement that these my two sonnes may sit in thy kingdome, one on thy right hande, the other on thy lefte hande. Iesus turning vnto the children, of whom he knewe that the mother [Page] was sent furth, aunswered them: ye know not what ye aske. Ye delight in the speaking of a kingdom, whiche is far of an other sorte than ye dreame, but at this presente we muste rather talke and debate of affliccion, and of the crosse, which is the way to the kingdome. Ye require the rewarde oute of ordre, whereas first ye muste traueile and stryue. I haue opened vnto you nowe what I muste suffer. Can ye drinke of the cuppe that I shall drinke of: Can ye be baptised with the baptisme that I shall be baptised with? They as yet litle knowing their strengthe, but for the gredines that they had to obteyne theyr peticion, they answere rashely rather than valiantly, we can. But Iesus was content that they sayde they wer ready to folow his crosse, but as touching the rewarde, because they vnderstode not what they asked, and because it was not for that tyme to commōne of it, he sayeth that it is not in him to geue them: but that s [...]ch dignitie shoulde not chaunce but vnto them, vnto whom it was geuen of the father, for to deserue the chiefe place through notable and excellente vertue. Truely to encourage al men to clime vnto the highest, he sayeth: ye shall drinke of my cuppe, but to fit one on my right hand, and the other on my left hand, it is not in me to geue, vnto thone or to the other, but this shall chaunce vnto them to whom it shall be geuen of my father. Euery man as he doeth traueill, so he shall be rewarded.
Whan thother ten afterwarde heard these thinges, they were agreued [...] the two brethren, because they [...]eqai [...]ed so great dignitie. They had not yet receyued the holy goste: they were ledde yet with certayne affeccions of men being ambiciouse and enuying one an other. And Iesus suffered his disciples to be troubled longe with these affeccions, to thintent he would plucke them vtterly out of the mindes of them all, whiche shoulde succede in the roumes of thapostles. And they thought, and were glad, that therfore the lorde did reiect the request of Iohn and Iames, not because they dreamed of carnall thinges, where as the spirituall kingdome was in hande, but because they required honoure aboue theyr merites, whiche other thought that it ought rather to be geuen to them. Therefore Iesus lyke as he dyd represse the ambicion of the folish sutours, because they knew not what it was that they asked: so he repressed the enuy and indignacion of the other, which issewed out of thesame fountayne of ambicion, opening vnto them that ther was a farre diuerse kinde of the worldely kingdome from the kingdome of the gospell. For there in the worldly kingdom he that is lesse, is oppressed with the tiranny of the mightier. Here, the primacie is nothing elles, but the greate desire to do good vnto all men. There the prouder a man is, the greater he semethe: here [...] is more meke in harte,Ye knowe yt the princes. &c. than he that deseruethe chiefly to be the higheste. Tha [...] he mighte fasten this doctrine in all mennes hartes, he called vnto hym the other of thapostles. Ye knowe (ꝙ he) that they that [...]eare rule amonge the Gentyles, vse lordlynes and tyrannye vpon them, whome they rule: and they that be chiefe, exercyse theyr power vpon theyr subiectes. For with the [Page c] hurt of the people, they prouide for theyr owne authoritie, and care for those thinges, whiche do not profite the multitude, but make for the stoutnes and florishing of theyr welth and glory. But it is not mete to be so emonge you, but whosoeuer will beare rule emong you, let him be the minister of all men, not vsing honour for his owne commoditie, but for the commoditie of the people, whom he ruleth. And he that emong you will haue the first place, let him be the seruaunt and the lowest of all. For he taketh vpon him the chiefe place for no nother intent, but to loke for the commoditie of al men, hunting and seking therof neyther honour nor profit. And if ye thinke it harde, loke vpon me, for wheras I am your Lorde and Maister and the sonne of God, as ye t [...]ulye professe, yet I take not vpō me dignitie and honour, nor I abuse not my power to myne owne commoditie. But for this I am cum, to serue al mennes turnes, and to wayte theyr commodities, insomuche that it g [...]eueth me not to bestowe my life,And to geue his lyfe a redēption for manye. that by the losse of one lyfe, I maye redeme many. Emonge them therfore that be thus minded, there is no cause why any man shoulde seke after honour, neyther why any should be enuiouse at an other mannes dignitie: for who can enuye him whiche studieth no nother thynge, but to do an other man good, and that if nede be with the losse of hys lyfe? Also if honour be geuen vnto them, they take it not vnto themselues, but yelde it vnto God.
And whan he went with his disciples out of Ierico, a great multitude of men folowed him. And behold two blind men sate by the wayes side, whiche whē they perceyued by the noyse, that it was a great multitude, and askynge what it shoulde be, knew that it was Iesus whiche passed by: whē they could not see him, and if they had sene him, coulde not go vnto hym for the multitude, they spake vnto Iesus with a loude voyce, saying: Lord Iesu the sonne of Dauid, haue mercy vpon vs. Iesus made as though he hearde them not, to thintente that theyr faythe and feruentnes might be the more manifeste to all men. The people seyng that Iesus made no aunswere at their crying, and suppossing that it was paynefull to him, that twoe blinde common beggers made such a clamoure at his eares, rebuked them, and bad them holde theyr peace. But they through a constante truste in Iesus, whom they heard saye to be beneficiall towardes all men, cried out louder, and sayde aga [...]ne: Lorde the sonne of Dauid, haue mercy vpon vs. Iesus therfore when he had sufficiently declared theyr fayth to them all, & had taught vs by theyr exāple that we should beate at the eares of God feruently and constantly, yf we will obtayne anye thynge: stode still (for they could not folow but onely with crying) and commaunded thē to cum to him. At his worde they cum. Iesus askethe them what they would with theyr great crying, and what they woulde that he shoulde do for them. Iesus was not ignoraunte what they desired, but he would that the disease that they were troubled wyth, should be knowen to all [Page] menne by theyr owne confession, that the faythe of the miracle mighte be the more certayne. Lorde (ꝙ they) we desire that oure iyes maye be opened by your helpe. They speakyng these thynges with a great affeccion, declare that blyndnes was a great griefe vnto them. And he is nexte vnto light, whiche is very wery of his blindenes. Than Iesus shewyng his pietifull affeccion both in countenaunce and iyes, with whiche affeccion euery gospeller ought to bee sory for other mens harmes, touched theyr iyes: and forthwith their iyes beyng opened, they saw, and with others they folowed Iesus. So Iesus with his touching healeth the mynde blinded with worldly desyres, and lighte is geuen to this ende, that we maye folowe his steppes.
The .xxi. Chapiter.
THerfore Iesus goyng forwarde to Hierusalē, laboured about this diligently, with his disciples, to fasten in theyr mindes, that he went to his death wittingly and willyngly, and that no man shoulde hurte him, yf he woulde resiste. Therfore he beate it into them so often, that he must go to Hierusalem and there suffre death. And wheras sumtyme he semed to wythdrawe himselfe from perill, it was not for feare, but to kepe himselfe vnto the tyme apoynted of the father. The whiche when it was than at hande, he dyd not onely not hyde hymselfe, but willyngly put furthe hymselfe, and so putte furth himself, that with the noueltie of his pompe, he styrred the mindes of the whole cytie againste him: and in the meane season he ceaseth not from myracles: he ceaseth not from preachyng of the trueth, also he reproueth the lyfe of the Phariseis more frely or frankely: he casteth the marchauntes out of the temple, by the whiche thinges he knewe that all theyr myndes woulde bee the more vehemently styrred against him. Whome because he had prouoked against him with well doyng, he made them not vnfaultie, but gaue them lybertie that they might do the thing that they would do. Therfore now being nere to the citie of Hierusalem, he came into the mount of Oliues, where he thought good to frame a new maner of pompe of his cumming, by the which in maner he mocked the pryde of this worlde, and by this spectacle he somewhat comforted his disciples, beyng yet but weake, that they might the more quietly beare the death of theyr Lorde.
Therfore from this hill he sente two of his disciples, saying: go ye into the village that is ouer agaynste you, and as soone as ye enter in there, ye shall fynde a female Asse tyed, and her fole with her, whereon neuer hath any manne yet sitten, looce them bothe, and bring them hither vnto me.
And if any manne saye any thing vnto you, demaundyng why ye looce them, [Page ci] whither or to whom ye leade them, make none other aunswere, but that the Lorde hath nede of them.All thys was done. &c. At this worde they will suffer them furthwith to be brought. These thinges were doen, partlye because they shoulde vnderstande that nothing is to hym vnknowen, and that he hath power to commaunde whom he will, and what he will, if he woulde vse his power: partely that the Iewes might know, at lest wise by this very token, that he was Messias, because they sawe this straūge kinde of entring prophecied in tyme paste by the Prophete Zacharie. For thus he did prophecie: Saye ye doughters of Syon: beholde thy kyng cummeth to thee, meke and humble, sitting vpon a she asse, and vpon a colte the fole of a yoked beaste.
The disciples departed, they found true whatsoeuer Iesus had tolde them before. By and by at the mencion of the lord, the beastes wer let looce, where as neyther the Lorde was there presente, nor the disciples made any countenaunce of any autoritie that they had. In dede the owners of the beastes knewe no suche thing: but yet in theyr hertes they perceyued that he whiche was lorde ouer all, commaunded this. The disciples because the Lord should sit the more at ease, cast on theyr clokes, and so set him vpon the coltes backe, whiche colte did beare the figure of the Heathen nacion beyng vncleane, and filthy folowyng all yll desyres: whiche whan it was once couered with vertues apostolicall, and Iesus receiued vpon her backe, ceassed any longer to bee vncleane: ceassed to folow her old vices, beyng made the bearer of him who purgeth and sanctifieth all thinges. This she asse is the dame of the fole, (because healthe and redempcion cummeth oute of the Iewes) but the same asse was fast tyed to the lett [...]e of the lawe: Bare she was of euangelicall vertues: but at the lordes biddyng they are both vntied, and couered with the Apostles clothes. The Apostles as yet vnderstoode not these thynges, but yet this it was whiche was signified there [...], and shoulde more playnely be vnderstanded afterwarde. When Iesus was now come to the foote of the hill, a great multitude of men came out of Ierusalem to mete hym. Yea and the multitude had suche a fauour vnto him, that the moost parte of them strawed the waye with theyr garmentes, some cut downe boughes from the trees, and strawed them in the waye. Ferther the company that went before, and also that folowed, declaryng themselues to bee glad of his cumming, sang vnto hym this saying out of the prophecie of the psalme. Osanna to the sonne of Dauid, blessed be he that cummeth in the name of the lorde.Osanna to the sonne. &c Osanna on high. Others cryed: blessed be the kyngdome of our father Dauid, the whiche is come. Others cryed. Blessed be the kyng of Israell whiche is come: and they praysed God for the myracles whiche they sawe done by Iesus.
This honoure the Lorde Iesus, who hadde euer to fore liued humble and lowe, suffred to be geuen vnto hym, whereby he declared that he shoulde not bee without the glorye of this worlde, in case he were mynded to haue it: but that he had rather to despise it, than to embrace it, to the ende it might bee so muche the more shame that it shoulde be sought for of suche as [Page] professe themselues to be his disciples, where as he despysed it which onelye deserued it. Yet this honor was mere and semely for the cummynge of hym, who by his death shoulde redeme the whole worlde.
Therfore when Iesus entred into Hierusalem with this straunge and vnwoonte pompe, the whole citie was moued with this vncouthe syght, saying: What man is this? The multitude whiche folowed him, aunswered: This is Iesus the Prophete of Nazareth, the citie in Galile. This they thought a goodly prayse, although that it was farre vnder his maiestie. For the people as yet coulde suppose nothyng of hym aboue man. And Christe dyd purposely so ordre his lyfe, that he vttered not openly his godlye nature, whiche he shoulde haue persuaded in vayne, yf they had seene hym afterwarde suffer deathe. Therefore with this rufflyng, Iesus entered into the temple and there furthwith began to vse a certayne kyngdome. When he sawe in the temple a fashion of a market, sum selling, sum biyng, and the changers of money sitting, Iesus moued with the vngoodlines of the thing, accordynge to the sayinge of the Prophete: The zeale of thy house hath eaten me, he made a whip of litle coardes, and droue all the byers and sellers with theyr marchandise out of the temple, he cast downe the tables of the money changers and scatered theyr money vpon the grounde: he cast downe the seates of the doue sellers, alleging furth of Esay a iust cause of his griefe, who sayeth in the person of God: My house shall be called the house of prayer,My house is the house of prayer. but ye haue made it a den of theues. By this act Iesus mente an other thynge. For that the temple was polluted with marchandyse of bullockes, shepe, goates and doues, did not so greatly moue hym, but it was hys mynde to shewe that auaryce and lucre would be a deadly poyson vnto his church in time to cum, whiche was figured by that temple, whose religion should shortlye after be abolished. For at suche tyme is the temple which is consecrate to offer vp to God spirituall sacrifice, turned into a denne of theues, whan vnder the pretense of religion and priesthode, the people is robbed. For nothing can be sincere and holy, where the loue of money doethe reigne. And this mischiefe is than a thynge vntollerable, when it is vsed vnder the roofe of the temple, when rauine is couered with the shadowe of religion. There was no sorte of men, agaynste whom Iesus at any time shewed any more rigour, then he dyd towardes these, and yet hath he reserued the same vnto himselfe to be cast out,Also the blynde and the lame. &c when himselfe shall thinke best. Then vnto Iesus being in the temple, there came the blynde and lame, whome the lawe barred from entryng into the temple. But the temple of Iesus receyueth all whiche make spede vnto healthe. For the blynde came, that hauinge theyr sight they might see Iesus, whome they hearde so spoken of. The lame came, that folowing his steppes, they mighte come into the kyngdome of heauen. As manye therfore as came to hym, he healed them.
The chiefe Priestes and the Scribes thorough those thinges wherby they ought at last to repente, were the more kyndled with burning in enuye, when they sawe the people reioysing so louingly on euery syde, and sawe the greate power in healing of the lame and blinde, and authoritie in casting out of marchandise, no manne beeyng so bolde to resist, and the children also crying in the temple, Os Anna to the sonne of Dauid. Thei taking these thinges greuously, monished Iesus to cease that crying, els it would cum to passe that he shoulde seme to acknowleage suche honour, of which they iudged him vnworthy, wher as it shoulde haue been theyr partes rather more gre [...]ely to prayse hym, and to speake well of him, whiche beyng auncient men and skilfull in the law and the prophecies, seeyng so many miracles, myght vnderstande that this is Messias whom they loked for so long tyme. Nowe the children by the instigacion of nature, or rather by the inspiracion of God, spake that thinge, whiche they could not vnderstande for lacke of age. Therfore they blinded with enuy, and drunken with anger, saied vnto him: hearest thou what these children saye? But Iesus stopping their mouth with a testimonye of scripture, dyd ye neuer reade (ꝙ he) of the mauthe of infantes and sucklinges thou haste made perfecte thy prayse? will ye therefore that I should shut their mouthe, whiche God hath opened to prayse his glory? I say vnto you: God will not suffer his prayse to he had in silence through your enuye, in so muche that if these holde theyr peace the stones wil crye, whose hardenes ye excede. Therfore Iesus leuyng them with their enuy, departed, and goyng out of the citie of Ierusalem, went vnto Bethania, and there tarryed.
In the mornyng by the waye as he returned vnto the citie, he beganne to wexe hungry. And when he sawe a figtree nere the waye, he came towarde it, as hoping to haue sum foode. And when he c [...]me at it, he founde nothyng on it but leaues. Therefore as beeyng greued that he was deceyued of his hope, he cursed it, saying: Neuer man see fruite of the hereafter. And whan the disciples returned agayne the same way, seing the figgetree whiche Iesus cursed, than to he withered, and the leaues fallen of, maruelled and saied vnto him: behold the figgetree whiche thou diddest curse, is now withered. Iesus suffered this to be doen for this purpose, that he might inculcate diligently faythe vnto his disciples, withoute the whiche he knewe that his death shoulde be vnprofitable to menne. For he thyrsted maruelouslye after the healthe and saluacion of mankinde, and now desired and longed for his death. But whereas he founde an apperaūce of religion in the Iewes, he found not the fruite of fayth, which [Page] only he hungered for. Unto his disciples therfore marueiling at the figge tree so sodenly withered, he made answere on this wyse: why maruayle ye at this whiche is no greate matter, a figge tree to wyther? the might of faythe can doe more, whiche yf ye possesse both stronge and constante, ye shall not onelye doe, whiche ye sawe chaunce vnto the figge tree, but also yf ye saye to this hill, remoue the from thy place, and go into the sea, youre commaundemente shall be doen forthwith. And whatsoeuer ye shall aske in your prayers, so that ye haue a sure trust, ye shall obteyne.
And when he entred into the temple and taught the people, the chiefe priestes and certayne of the Seniours of the people, not suffering him to be there in his kyngdome freely, go vnto him and saye. By what authoritie doest thou these thinges? And who gaue the this authoritie? For sith no manne gaue hym this authoritie, either he must say that it was geuē him of God, or els of Belzebub. If he had saied of God, he shoulde haue saied trueth, but he shoulde haue doen nothing but prouoked theim. For they aske not that they will beleue, whiche might appere by the thing it selfe, but falsely to reproue and blame. Iesus therfore not ignorant of this thing, requi [...]ed their question with an other, as though a man shoulde dryue out one nayle with an other. I will aske you (ꝙ he) a certayne thyng, and if ye answer me to that, I will answer to your question. The authoritie whereby Iohn did baptise, from whence came it vnto him? from heauen or from men? They toke deliberacion with themselfes, what they should answere. For they sawe it was a question with two pikes, and that they must nedes fall vpon the one. They thought in their mindes, yf we say from heauen, he will forthwith say vnto vs: why than did ye not beleue him? for he preached the kingdome of God, and witnessed with me. But yf we saye, of men, it is to be feared leste the people will make a sedicion, because all menne toke Iohn for a Prophete. Therfore leste they shoulde be reproued they made answere that they coulde not tell. Than spake Iesus: And I wyll not tell you (ꝙ he) from whence I haue this authoritie.
[Page ciii]But because a simple and playne question could not wryng oute the confession of truth, Iesus putteth forth an other question by a riddell, that vnwares they shall geue sentence against themselues: what thynke ye (ꝙ he) of that I will propose now? A certayne man had two sonnes. He came to the one and sayed: Sonne, go and worke this day in my vineyard. He answered frowardly, I wil not. But strayt afterward repenting himselfe, he went into the vineyarde. The father likewyse came to the other sonne and sayed: go, and labour in my vineyarde this day. He answereth redily, loe I goe sir, and yet he wente not. Therfore of these two, whether thinke ye fulfilled his fathers wil▪ They not vnderstanding to what ende these went, answered: The firste sōne, whiche repenting forthwith, wente into the vi [...]eyarde. Than Iesus turning the parable vpon them, sayed: certaynlye I tell you truethe, that the publicanes and [...]ommon women shall go before you in the kyngdome of heauen. They beyng rebelles agaynst God before with theyr wicked life, yet by and by touched and moued by penaunce obeyed the doctryne of the ghospell. Ye which be the people of God by title and profession, and ye whiche sayed in times paste, and this day say, we will do all thinges whatsoeuer the Lorde sayeth vnto vs, whiche also haue euer in your mouthe the preceptes of God, and the Lordes temple, the Lordes temple, the Lordes temple, beyng so many wayes prouoked, cannot be moued to penaunce. For Iohn came shewyng you the waye of ryghteousnes, and that the wrathe of God was at hande, and the axe set at the tree rootes, vnlesse furthwith ye would repent. Ye sawe the Publicanes and common women (desperate folkes after your iudgement,) obedient vnto hym. Ye could not be moued vnto penaunce neyther by the great holines of Iohn, neyther by his holsom doctrine, neither by his threteninges, neither by the example of the publicanes and common women. So it cummethe to passe, that they throughe faythe, take from you the kyngdome of God: ye vaynelye professing God with your mouthe, be shut out for the vnbelefe of your mynde.
He put them another parable euen as darke, where with he doth recite se [...]ely, and leyeth before their iyes, their notable vnkindenes, whiche beeyng prouoked by so manye benefites of God, dyd not onely not amende, but also [...]ruelly killed the Prophetes one after another, which were sente, that at their preachyng they myght once repente. And not content herewith, finallye they would kyll the sonne of God hymselfe, and that after that he was caste out of [Page] the vineyarde, shewyng as it were by the waye the place where he shoulde be crucified. By the whiche communicacion he declareth both yt their inuincible malice is vnworthye pardon (seeyng that nothyng was omitted that myghte call them backe to a better mynde) and that he shoulde suffre nothing of them, whiche he knewe not of before. This was the parable. There was (ꝙ he) a certayne householder, whiche planted a vineyarde, and hedged it aboute and digged in it a cesterne, to receyue the swete wine that was pressed out of the clusters of grapes, and buylt in it a lodge for the kepyng of the vineyarde, and so whan it was well garnished, he set it out to husbande menne: that they should trustely tyll it, and tendre the fruites vnto the lorde. This doen, he wēt far of. Nowe when the tyme of gatheryng the fruite approched nere, he sente his seruauntes to receyue the fruite of them. But the husbande men dyd not onelye not deliuer the fruites that were due, but also layed handes vpon hys seruauntes, and bette sum, killed sum, and stoned sum to death. This knowen the householder did not furth with punishe them, but loking that they shoulde repente and amende, sente vnto theim a greater number of seruauntes than he dyd before: trusting that they beeyng kept vnder and in awe with the multitude, they woulde do their duetie. But they handeled theim also no more gentely, than they handeled the other before. The householder suffered this displeasure also, and finally to ouercum them with softnes and gentilnesse, he sent vnto them his owne sonne, saying with himselfe: although they haue been cruell toward my seruauntes, yet at the leaste they wil vse my sonne reuerently, whan they see that he is cum. But the husbande menne the more they were prouoked to repentaunce, the more they were styrred vnto cruelties. For whan they sawe the sonne, they did not reuerence him, insomuche that furthwyth they consulted to slea him, saying: this is the heyre, cum let vs kill him, and we shall take his inheritaunce. And by and by they layed handes vpon hym, and plucked him out of the vineyarde and killed him. Therfore (ꝙ he) when the Lorde of the vineyarde shall cum, what shall he do to those husbande menne? The Phariseis answered: those ill men he shall ill intreate and destroy, and set out his vineyarde to others, which [...] may trustely render the fruite in tyme vnto the Lorde whithe lette it out. So they deceyued by this ryddle, condemne them selues with theyr owne mouth: pronouncing, that they themselues for the inuincible frowardenes of their mynde be wurthy punishmente, and that the gentiles be wurthy to be receyued to the grace of the ghospel, whiche will till the vineyarde more trusttely than they dyd.
After these thinges, Iesus shewed that through their frowardenes he beeyng condemned and reiected, should dye a spitefull deathe, but by his resurreccion through the power of the father, he should be made notable thoroughout all the worlde and shoulde be so sounde and strong, that whoso stumbled against him, should be his owne destruccion. And that in declaryng of this he might lesse offend them, he bryngethe a prophecie out of the psalme. Neuer [...] ye in the scriptures (ꝙ he) the stone whiche the builders dyd refuse and caste [Page ciiii] away, the same is made the head of the corner? This is doen of the lorde & it is wonderfull in our iyes: signifying that they builded the Synagoge, but castīg out Christe, without whom no building was sure: but yet ye stone reiected of thē, should be in great estimacion & price in the church of ye Gentiles. And therfore Iesus dyd adde: therfore I say vnto you, the kingdō of god shall be taken frō you, which ye despise being offered vnto you, and it shal be geuen to other people, which shal bring furth fruites meete for the gospel. And as this stone shal bring health to them that obey the ghospell, so it shall bryng destruccion vnto them that be disobediente throughe vnbelefe. For whoso stumbleth at thys stone, shalbe broken. Agayne vpō whō this stone falleth, he shalbe brused.
At lengthe, of the conclusion of thys communicacion, fyrste the chiefe priestes and Scribes vnderstode that he spake the former parables also againste thē, in the whyche they beyng deceyued, gaue sentence agaynst themselues. And therfore theyr madnes was so set a fyer, that they woulde furth with haue layed handes vpon him: But they feared the people, because Iesus was made muche of, of many, and taken for a Prophete.
¶The .xxii. Chapter.
AGayne Iesus added an other parable, to print the more surely in ye mindes of the Iewes, yt it came to passe by theyr owne obstinate malice, yt they were reiected frō saluacion of the gospel, and yt the Gentiles shal take & enioye, that that they made them selues vnworthy of. There is none excluded frō the kīgdom of God, but this honoure was geuē to the naciō of Iewes, that they were called fyrste of all, & gently called, not vnto sower or vyle thynges, but vnto a maryage, yt is to honour, delicates, & libertie of ye gospel. And they wer not inuited onely by the prophete Iohn, & by Christ himselfe, but also after his death, they shoulde be called by the Apostles: and the preachers of the ghospell shoulde not go to the gentyles before that for theyr diligence and well doyng, they had bene arayed long of the Iewes with many mockes, & punishmentes: that they can ascribe it to no man, that afterward they shal be punished with so many miseries, whiche despised Goddes goodnes, so often offered vnto thē. This is the similitude. [Page] [...] [Page ciii] [...] [Page] [...] [Page ciiii] [...] [Page] The kingdome of heauen (ꝙ he) is through you made like to a certayne kyng, who makyng a bridale to his sonne, sent out his seruaunte, to inu [...]e and call many to his sonnes mariage. But they once called, would not cumme. Then the kyng sent mo seruauntes to bid them more diligently to make haste vnto the weddyng now in a redines, and to say to them in his name: Beholde the diner is ready, my oxen and my pultrie be killed, and al other thinges be in a readines. Now nothyng lacketh but cumming of the geastes, that the preparacion be not made in vaine. But they againe neglected the bidder. And whan the bidders called vpon them, euery man made his excuse: one sayd, he muste gose e his manour or farme place, that he had lately bought: another sayde, he must go loke vpon his oxen, which he had bought: Another saied, he had late maryed a wyfe, from whome he could not departe. And these men were onlye madde to themselues whiche preferred certayne vile and fylthy cares of frail thinges, before a feast of suche felicitie. But other ioyned cruelnes vnto theyr vnkindnes. For the kinges seruauntes, whiche dyd once or twyse inuite them vnto so great honour, they handeled and vsed very sore with many rebukes, and at length killed them also.And whan the kyng, & The whiche doyng when the kinge heard of, he toke it very greuously: and turnyng his gentilnes, whiche they had so despised, into a rage, and sendyng furth men of his garde destroyed these murderers: and not content with that, set theyr citie a fyer also. These thinges spake Iesus prophecying vnto them couertly the destruccion of the citie of Ierusalem: and by and by he geueth intelligence that the gentiles shallbe called on euery syde vnto the gospell, as those wiche wer better than the Iewes.
Than he sayed vnto his seruauntes, the bridale is redy: but because they that were called, declared thēselues for to be vnworthy for this feaste, whiche not withstandyng I prepared chiefly for them: runne abrode euery where in stretes and crosse wayes, and call to the bridale indifferently, whomsoeuer ye fynd, worthy, vnworthy, febie, maymed, blind, and lame, till my house be full. The seruauntes went foorth and broughte together a multitude of all sortes gathered together from all places, and the feaste was replenished with geastes. After this, Iesus because he had shewed before, that the Iewes shoulde be greuously punished, whiche afflicted the apostles, callyng theim so often, and at length killed them, declareth also that they shalbe sore punished whiche once professing the lyfe of the ghospell, returne againe to the filthines of theyr olde lyfe. The king (ꝙ he) went in to see the geastes sittyng at the table, and among others he sawe one there, which had not on his weddinge garment. Frende (ꝙ he) how camest thou in hither, sith thou hast not thy wedding garmente? But he beyng put to shame was dumme, and had nothing to say. Than the king commaunded his seruauntes that they should binde him handes and feete, remoue him far from the feast, and caste him into great darkenes, where [Page cv] is weeping and gnashing of teeth, the honour and the lyght of the feaste beyng chaunged into a vile pryson, & great pleasure beyng chaunged into great tor [...]ment. Further though many be called, yet few be chosen al be called freely, bu [...] none be chosen but they that obey their calling, and they that vnto the [...]ude answere vnto the goodnes of God towardes them, continuyng in the study and loue of the euangelicall godlynes.
Whan the Iewes perceyued that they were touched with these parables, they were not yet moued vnto penaunce, insomuche that nowe they mused in theyr myndes nothing els but howe that Iesus myght be killed. So great a mischiefe is enuy and ambicion. They had a wyll to murdre, but they lacked oportunitie. They feared not God, the reuenger of suche mischifes, but they feared the people. They thought therfore to goe a contrary waye, and to doe the thyng with suche secrete vndermining, that the enuy of the dede should redound and reste vpon Ceasar and his officers.And they sent furthe to him. &c. Therfore for the tyme, they dissembled theyr anger and went awaye. But consulting among themselues, it was thought good, that certayne should be subornated and setforth to propose a question vnto Iesus, and to take hym in his answere, and to bryng hym into the princes daunger, that by them, as beeyng giltie of treason, and the author of sedicion, he myght be putte to death, the Phariseis hauyng nothyng to doe with the matter. And theyr inuencion was this. Whan Iewry began now to be tributarie to the Romaynes, king Herode the sonne of Antipater was made officer of August to gather the tribute: And of this thyng euery man had not like opinion: for some thought it not meete that the people dedicate vnto God, should pay tribute to prynces that were Idolatours. And in this opinion were they whiche helde with the Phariseis. Agayne there were sum the fauorers of Ceasar, which saied that tribute ought to be payed: & the mainteners of this opinion were called Herodians, because Herode was the officer to gather the tribute. A lytle before there were two, Theudas and Iudas, which whilest they did defende openly that the Iewes, a people dedicate vnto god, ought no tribute to any prophane prince, were put to death like sediciouse persones. Now the Phariseis trusted that Christe fauoring religion more than Ceasar, beeyng prophane and wicked, woulde pronounce and iudge according to his accustomed libertie against ye Herodians, that tribute should not be payed to Ceasar: and furthwith by them should be accused vnto Herode, and should be punished like as The [...]das and Iudas were before. And yf he had pronounced that tribute shoulde be payed, than they woulde haue layed to his charge that he had flattered wycked prynces, and not fauoured gods religion. Therfore they doe subornate, and sende furth certayne of theyr disciples, whiche, the Herodians beyng presente with a great numbre [Page] of men, that the thing should not lacke witnesses, colourably with fayre speakyng should entise him into theyr net. So great was theyr blyndnes, that the thyng so often attempted in vayne, they would not rest. Neyther be they ashamed of theyr inconstancye, nowe calling him maister, where before they layed to his charge that he was possessed with the spirite of Beelzebub. And they commende his libertie, that he should not feare to offende the Herodians. Maister (ꝙ they) we knowe that thou art true, thou flatterest no manne, thou liest nothing: But thou doest teache with great libertie the pleasure of god, not the phantasye of men. For thou fearest no mortall man, and regardest no person. Tell vs therfore what ye thynke: Is it leefull for the people of Iewes whiche is dedicate to the religion of God, to paye tribute vnto Ceasar, or no? And shall we geue it hereafter, or no? But Iesus to shewe that theyr craftye flatteryng could not deceyue him, so ordered his aunswere with woonderfull wysedome, that he endaungered hymselfe to neyther of the faccions: but monished them what dyd moste appertayne vnto their saluacion: that is, to pay vnto God the high Prince,Is it lawful that tribute? &c. the tribute of godlynes. Ye Hypocrites (ꝙ he) why do ye tempte me? Shewe me a coyne of the tribute. For they went about to catche Iesus in his woordes. He agayne catcheth them in theyr answeres. Therfore they shewed hym a Dena [...]ie, whiche had the Image and name of Ceasar. And to declare that he came not for this purpose to make lawes of these thynges, whiche pertayne nothyng vnto Godlynes, and the whiche for the tyme maye be well or yll doen, when he sawe the coyne, as though he knew no suche letters nor Images, who went onely about heauenly thynges: he asked whose title and Image it was. Aunswere was made: Ceasars. Than sayed Iesus: Rendre therfore vnto Ceasar, yf any thing appertaine vnto Ceasar, but firste of all rendre vnto God,And vnto God. &c. the thynges that appertaine vnto God: meanyng that it is no hurte to godlines, if a man beeyng dedicate to God, doe geue tribute to a prophane prynce, although he owe it not, desiring rather to be obedient, than to prouoke and stirre him: chiefly in that thyng whiche maketh a man poorer, but not vngodly. Otherwise yf he doeth exacte that which maketh vs vngodly, it is not nowe the tribute of Ceasar, but of the deuill.
When they had this aunswer they marueyled: Firste because they perceiued that their suttell deuise was not hid from him: Furthermore for his wonderfull wisedome, whom mannes craftines wente about to deceiue in bayne. They maruailed truely, but they were not chaunged. And forsaking him, they left of to prouoke him, syth thei could not ouercome him: but they did not leaue of to hate hym, whom they ought to loue.
Therfore whan the Phariseis and the Herodians were departed, the Sadduceis came vnto him. That faccion emong the Iewes, is more grosse and lesse learned, disagreing from the Phariseis in this, that they denye the [Page cvi] resurreccion: In somuche that they beleue not the Aungels to bee, nor the soules to bee, after they bee separate from the body, thynkyng nothing to bee but that whiche they see. They whan they heard Christe make often mencion of euerlasting life, and of the world to come, and of the resurrecciō of the iust, they come vnto him to trye whether he agreed with the Phariseis, or taught contrary to them, that they might reproue him if he were against them, orels laugh him to skorne, if he agreed with the Phariseis. Therfore they do obiect vnto him this hard question.There were with [...]s seuen brethren. Maister (ꝙ they) Moyses made this lawe: If a man hauing maried a wyfe, departe without chyldren, that the brother of the dead should marry the widowe lefte of his brother, and couplyng wyth her should rayse vp issue to his brother departed. There were emong vs seuen brethren, of whom the firste married a wyfe, and departed without children. The nexte brother married her, who also died without issue. Lykewyse it chaunced to the thirde, & the fowerth, vnto the seuenth, all dyed without issue. At laste the wyfe dyed also, whiche was married to seuen brethren. Therfore in the resurreccion, whiche of all them shall haue her to his wife▪ For she cānot be a common wyfe for them all, and all married her indifferently. To this question because it was more of ignoraūce than of malyce, Iesus did vouchsafe to make aunswere. For he that erreth by ignoraunce is woorthy to be taught. But they that propose questiōs of mere malice, be not woorthy to be aunswered. Ye erre (ꝙ he) whiche rede the sciptures, but ye vnderstande them not: and imagining nothing aboue bodily thinges which ye see, ye knowe not the power of god, who is more wonderfull in thinges, which be not seen. Here where men by courses be borne to dye, wedlocke is vsed for propagacion and bryngyng furth of mankynde. But where nowe mortalitie shalbe swalowed vp and consumed, and men shalbe spirituall, whiche thyng shall come to passe in the resurreccion, the whiche shall restore vs agayne, beyng thesame in dede that we were, but yet chaunged after another sorte, there shall no man marry, nor no woman shalbe married. For there shall nede no generacion where no death shall be. Further, they that pertayne to the resurreccion of the iust, lyue without matrimony lyke the aungels of God in heauen: recording now here and mynding to theyr power, that they shall come to in the resurreccion. For they had rather get soules to God, than bodyes to the worlde.
After this, Iesus notyng secretely this so folishe a question to spring of a false perswasion, for that they beleued not the resurreccion: disdayned not to wede this opinion also out of theyr myndes, teachyng them also that this is taken out of the bokes of Moyses, by whose authoritie they apposed Iesus. Why haue ye an yll opinion of the resurreccion of the dead as though Moyses taught it not openly, whose wrytinges ye reade grossely, and nothing diligently? Haue ye not red in his bokes what god sayth? I am the god of Abraham, and the god of Isaac, and the god of Iacob. If they had peryshed wholy by the deathe of the bodyes, he would not saye that he is theyr god, but that he was their god. But yf he be theyr god, truly theyr soules doe lyue, and they [Page] wholy do lyue in maner by the hope of resurreccion that shall be, God is lyfe, and he is not God of the dead whiche nowe be not, but of the liuyng. So he taught them resurreccion to be, but not to be after suche sorte, as they imagined it to bee, whan they proposed a folyshe question of seuen brethren. The people when they sawe euery mannes mouthe stopped with wyse aunswers, they merueiled at his effectuall and redy doctryne.
The Phariseis were not displeased that the Sadduceis were put to sylence, chiefly in a matter wherin they were cleane cōtrary one against another. Therfore whan the Phariseis sawe them put to sylence, and rebuked also for ignoraūce of scripture, they taking harte of grace againe, gather together, and set forwarde a certayne doctour of lawe, whiche should goe vnto Iesus with a clerkly question, that eyther he myght reproue hym of ignoraunce, orels he hymselfe beare awaye the prayse of learnyng. Maister (ꝙ he) whiche is the chiefe commaundemente in the lawe? Iesus purposyng to shewe that they which crake of the profession of the lawe, be furthest from keping of the greatest commaundement in the lawe, which wholy flame with enuy and hatred of theyr neyghboure, and with other vices whiche haue none affinitie with Christian charitie: and that no man loueth God, whiche is vniust to his neyghbour, aunswered: Thou shalt loue the Lorde thy God with all thy harte, and with all thy soule, and all thy mynde: This is the chiefe and greatest commaundemente. The whiche no manne doeth perfourme and kepe, vnlesse he kepe also the seconde lyke vnto that: For this: Thou shalt loue thy neyghbour as thy selfe, doeth depende of the other. And whatsoeuer is commaunded in the whole lawe, whatsoeuer the Prophetes teache, all that is comprysed in these two commaundementes. For whosoeuer loueth God with all his hearte, will neglecte nothyng that he hath commaunded: And he that loueth his neyghboure as himselfe, he will not steale, he will not commyt aduoutry, he will not beare false witnesse, he will not desyre his neyghbours substaunce. Finally he will do nothing to an other, which he would not to be doen to himselfe. Than the Pharisey which was become nowe almoste of a tempter a disciple,In these twoe commaundementes. &c. sayed: Maister, thou hast spoken truely and rightly, that there is one God, and no nother but he and that he onely ought to be loued aboue all thynges, with all our power, and that we must bende all our affeccions towardes hym onely: and that to loue our neyghbour as our selfe, is more than all the holocaustes and sacrifices. Iesus seyng that he had aunswered wyselye, and went not forwarde to lye in wayte, sayeth vnto him: thou arte not farre from the kyngdome of God. For he perceyued what was best, he lacked onely this, to folowe in affeccion and harte that that he vnderstode. And in the meane tyme he touched secretly the conscyence of certayne Phariseis, whiche layed deadly wayte for Iesus. And therfore whereas they demaunded onely of the chiefe commaundement, the kepyng of the whiche they falsly toke vpō them: he purposely added the seconde, concernyng the loue of their neyghboure, for [Page cvii] as yet they supposed not that Christe was God, but to be theyr neyghbour, and one that had doen muche for them, they could not deny: agaynste whome notwithstandyng they did deuise that, that no man would should haue come vnto hymselfe.
But nowe whereas a greater company of Phariseis were gathered together, Iesus beyng tempted of them with so many questions, proposed vnto them againe a question, signifying vnto them sumwhat obscurely and darkely that whiche he lefte to be declared afterward by his Apostles in tyme conuenient: that he had not onely the nature of manne whiche they sawe, and vpon which they would shewe their crueltie, but also that he had the nature of God, the which sum what they myght haue cōiectured of [...]is dedes, vnles enuy, hatred, ambicion, auarice and other vices, had blinded their mindes. Therfore he demaūdeth of them being gathered together, what they thought of Messias, whose sōne he should be, that is, of whose stocke he should come. They answer furthwith: of Dauid. Than saied Iesus: what meaneth it that Dauid in the misticall Psalme inspired with the heauenly ghost, calleth him Lord, wheras he is his sonne? For it is wrytten: The Lorde sayed vnto my Lorde, sitte on my ryghthande, vntyll I make thyne enemyes the stoole of thy feete. Howe agreeth it yf he be the sonne of Dauid, that the father calleth his sonne Lorde? And there was not one of them that coulde looce this knot, because that they coulde as yet thynke nothyng of the godly nature of Iesus. For Christe as he was the sonne of Dauid, touchyng the body of man: so touchyng the diuyne nature, he was Lorde of all, and not of Dauid onely. And after this no manne durst question with hym when they sawe that the baytes and snares whiche were layed for hym, redounded vpon theyr owne head.
¶ The .xxiii. Chapter.
THerefore whan Iesus had put them so often to sylence, in the presence of the multitude, leste their authoritie should vtterly decay with the people, ouer whom they were sette to be doctours and teachers, he declared that they ought to be hearde, but not to be folowed. For although it is moste agreable, that he that taketh vpon him the office of a teacher, should get credite and autoritie to his doctrine, by vertuouse liuyng: yet it is not expediente vtterly to despise the holsome doctryne for the naughtie lyfe of the doctour. The reuerence whiche their maners doe not deserue, muste be geuen vnto the [Page] author, whose commaundementes they recite, and preache. For the lawe of god is not polluted, though it be vttered by the mouth of a naughty preacher. Truly vnto hym it is vnprofitable, but it is profitable to the taker. Therfore Iesus tournyng awaye from the Phariseis, in whom he sawe no hope of better lyfe, he speaketh vnto the people, and the disciples on this maner. The Scribes & the Phariseis vtter themselues what corrupte myndes they haue, how enuiouse, how couetouse, how gredy of vayne glory they be. But yet for the authoritie of their office they must be hearde. They occupye the chayre of Moyses, whose lawe they teache. The thinges that they teache are holy: for they reache the doctryne of other and not their owne, but their lyfe is farre and wyde in distaunce from theyr doctryne.Al therfore whatsoeeuer thei hid you kepe, kepe & doe. &c. Wherfore whatsoeuer they prescribe and pointe vnto you by thautoritie of Moyses, kepe it and do it: but beware that ye frame not your maners after theyr lyfe. If they liued as they teache, ye ought wholy to folowe them. Nowe they do not as they teache. They exacte more than the lawe of other men with great seueritie, and they pardon themselues. They be very rigorouse towarde others, and gentle to themselues. For they bynde together hea [...]y and intolerable bundels of cōmaundementes, and laye them vpon other mennes shoulders, whiche they wyll not vouchesafe to touche with their finger. For they lode the lawe heuy ynough of it selfe, with their constituciōs, to get them a fame of learning and holines. And if they perfourme any thyng accordyng to the commaundement of the lawe, they do it not with their hart, but for prayse and fame of the people. They be players, and as disgised persons they playe their parte, with a counterfayte viser of religion, to be seen of men. But no man kepeth the lawe but he that doeth as the lawemaker would, he requireth chiefly a pure and sincere mynde. But these men whatsoeuer they do, do it to hauke for a vayne opinion of holynes, with the simple people.
For whan God (after that the commaundementes of the lawe were geuen) added: Thou shalt tye them in thy hande, and they shall not bee remoued from thyne iyes: meanyng therby, that we ought neuer to forgette the commaundemētes of God, but after their rule to frame all the doinges of our life: these men neglectyng vtterly to kepe the commaundementes of God, yet they magnifie themselues among the people with a false apperaunce. They walke vp and doune bearyng about brode Philacteries, they go with brode & gorgiouse imbroderinges, and shewe furth the commaundementes of the lawe written in them, where as in their lyfe they neuer appeare. These should haue been written in theyr hartes, and expressed in theyr lyfe. So they should please the iyes of God, vnto whom onely our lyfe should play her pageaunt. But this beholder and loker on despised, they seke after vile praise of the rude multitude. And whereas it becummeth a teacher euery where to expresse noble vertue in his maners and sayinges, and also in his countenaunce, these men do nothyng [Page cviii] els but that that is very vayne, and also scant worthy and metē for manne. If they be called any where to supper, there they place themselues chyldishly and ambiciously, because the more honorable place is offered vnto them: In Synagoges and common councels, they loue the honour of the high seate. Whan they be in the market,And to be called of mē Rabbi. they reioyce to be saluted honorably. They set vp their combes as often as they heare of the people that honorable title, Rabbi: as who saith, they only be worthy of honour, or be only wyse: where as for this they be least estemed with god, because they seme to themselues greatest: and in this they be most folishe, because they seme to themselues most wise. Honor is due only to God, who only is great in dede, and to be honoured: The praise of wisedome is due onely to God, and authoritie is due only to God. If any of these thynges be in men, it is but a certayne shadowe only, yf it be compared to the greatnes of God, and it cummeth also from the bountefulnesse of God. Therfore yf men yelde any honour vnto menne for the gyftes of God, whiche they suppose to be in them, he to whom it is geuen ought not to chalenge it to hymselfe, but to yelde the whole vnto hym from whom he hath all, yea and that freely, yf he hath any goodnesse. But I would not that ye my disciples should be like vnto them: but rather remembring my exaumple and doctrine, flee the arrogant name of wisedome, nor please not your selues yf any manne call you Rabbies, that is to saye, our maisters. For there is one vnto whom this name truely agreeth, and this is your common maister. But you in comparison of hym be nothyng els but felowe scholers and brethren together: among whom mutuall charitie maketh all lyke. And it is not cumly that any man prefer himselfe before another: but the contencion is farre contrary, that is to saye, that one geue honour to an other, and one with gentlenes and duetie preuente an other. Therfore call no man maister in earth, seyng that whatsoeuer holsome doctrine ye haue, ye haue it all of God, and be bounde to hym for it. By hym he teacheth, whosoeuer teacheth rightly. By his inspiracion he profiteth, whosoeuer truly profiteth. Nor yelde not heareafter vnto manne in yearth, the honorable name of father, sith ye haue once professed the heauenly father, vnto whom ye be bounde both for lyfe, and for whatsoeuer ye haue, and vpon whom ye do wholy depende. Let no manne therfore chalenge vnto hym the honour due vnto God only, let no man geue that to man which is due to God only. To whom only all prayse, honour, and thankes, must be geuen. If any man teache well, let the wisedom of God be praised in him, which doth shewe furth and communicate herselfe by him. If any man doth the parte of a father in diligence and carefulnes, let the goodnes of God be praysed in hym, which doeth prouide for you by him. But the lorde Iesus spake not these thinges as though it were a wicked thing to call a maister by the name of maister, or call a parent by the name of a parent: but by this communicacion he endeuoureth to plucke out vtterly from the mindes of his, their pharisaicall ambicion, whiche chalenge vnto them that, that was Gods, & requireth honour of the people for the doctrine, which was not theirs, but Gods: as though they were the authours, and not rather ministers. Furthermore he noted the simplicitie and flatterye of the people, whiche praysed them immoderately, as though they were more bound to men than to God.Whoso exalteth himselfe. &c. And because he perceyued that there sprang of suche ambicion, poyson and destruccion of the congregacions, therfore he finisheth his communicacion with this clause: he that is [Page] greatest among you, he shalbe your minister. For what he hath, he hath receyued it els where, and hath receyued it freely: and hath receyued it for this, that he should geue it to other. Therfore the greater he is by the gyftes of God, he shall not be the more arrogante, but the more carefull to bestowe them, and the more lowly and humble: leste he should lese at once by arrogācy that, that goddes liberalitie hath geuen vnto him. Let him geue all the glory vnto God the authour, chalengeyng nothing vnto himselfe, but the diligence of an humble minister. He is great in dede, whiche is least in his owne conceyte. And he begynneth now to be least with God, which is great in his owne conceyte. And if a mā crake and auaunce himselfe of the free giftes of God, being spoyled of them whereof he maketh himselfe vnwoorthy, of the greatest, he is become the leaste. Contrarywise he that doeth submit & humble himselfe, knowlegyng and setting furth his weakenes, and knowlegyng the gyftes of God, wherby he is great, or els shewing and vttering them to the profite and commoditie of his brethren: he because he prouoketh goddes liberalitie through his modestie, the gyftes beyng increased, of great, he is made greater.
After these, Iesus turnyng to the Scribes and Phariseis, inueyeth, and speaketh against theyr malice openly, and very frankly, thretnyng them with the vengeaunce of God: that eyther they might repent for shame, or els might turne to better for feare of punishment: and the coūterfeityng of holines set aparte, might beginne to be the seruauntes of the euangelicall godlynes. Woe be to you (ꝙ he) ye Scribes and Phariseis, Hipocrites, who professyng the knowlege of the lawe, and therfore in maner kepe the keyes of the kyngdome of heauen: ye do not onely not enter your selues▪ but ye shut the doores against them that would come in, vnto whom ye ought to open the doores: and ye resiste them that be in a redinesse of themselfe, whom yf they were slacke, ye ought to pricke forwarde. For whereas ye see that the lyght of the ghospell is nowe present, yet for your glory and for your auauntage, ye kepe the people in the shadowes of the lawe, excludyng them from the trueth.
Woe be to you Scribes and Phariseis, Hipocrites, who vnder the colour of religion, deuour wydowes houses, whom ye deceyue with a false cloke of holynes. For ye counterfeyte long prayer openly, wheras your myndes in the meane time loke for naught els, but for a praye of the folyshe women, whiche styll beleue that in the meane season ye talke with God.
Woe be to you Scribes and Phariseis, Hipocrites, because ye walke about the landes, and seas, to intice sum one of the Gentiles to the profession of the lawe, who, whan he is brought in with hope to learne the lawe, is brought in suche case through your supersticiouse doctrine, and peruerse maners, that he is not only not made a pure wurshipper of God, and heyre of the kyngdom of heauen: but also a more wicked Iewe then he was beyng heathen, and more in daunger of hell, than ye be. For it cummeth to passe in maner, that the scholers [Page cix] oftentymes passe theyr naughtie masters.
Woe be to you ye blynde guydes, whiche take vpon you to be teachers, and knowe not what ye teache, swaruing from the scope and ende of the lawe: and wresting all thing to no other ende, but to your owne lucre. For ye saye, whosoeuer swereth by the temple of the lorde, is not bounde by his othe: but whoso sweareth by the golde, that is in the temple, he is bounde by his othe, lesse esteming, through a corrupt iudgemēt, those thinges that be holy of themselfe, than those thinges that make for your auarice. Or els ye folyshe and blynde, aunswere me: whiche is holyer the golde that doeth garnyshe the temple, and is turned to your lucre, and into matter of your excesse and riote, or the temple it selfe? whose holynes causeth that the golde being prophane in other places, is there counted holy. Also ye saye: he that swereth by the aulter is not bound by religion: but he that swereth by the gyft that is, sette vpon the aulter, is bound by his othe. O blynde teachers, for whether ought more to be estemed the gyft, or the aulter whiche sanctifieth the gyft? For the gyft is holy by no nother meanes, but because it is set vpō the holy aulter. And here through corrupte iudgemente, ye wyll haue the gyftes estemed holyer than the aulter, because they turne to your profite, whereas the temple and the aulter be buylte to the wurship and glory of God, whiche ye lytle regarde. With these your inuencions what els do ye, but subuerte[?] the lawe of God, whiche forbiddeth all periury? For lyke as by a glosse ye subuerte the commaundement of the honoryng of father and mother: so here ye teache periury. It were high perfeccion vtterly not to sweare, but yet whosoeuer swereth by any thyng, whiche is estemed holy with him to whom he swereth, he is periured, vnlesse that he doth perfourme his othe. Whosoeuer swereth by the aulter, swereth also by the thinges that be on the aulter. So whosoeuer swereth by the temple, swereth also by God, who dwelleth in the temple. Whosoeuer swereth by heauen, swereth by the seate of God, and so it foloweth that he swereth by hym that sitteth in it: whosoeuer swereth by an other mannes head, swereth by a thyng consecrate vnto God, wherof he that swereth hath no power.
Woe be to you Scrybes and Phariseis, Hipocrites, whiche do exacte the leste thynges that pertayne vnto your gayne, whiche make but lytle vnto true godlynes: ye be so supersticiouse in requiring of tythes, that ye wyll geather your tythes of herbes, of moste vyle[?] pryce in estimacion: as of Mynte, Rue, Anyse, and Cummyne: and in the meane season, ye sette lytle by those thynges that be of moste value, and whereupon dependeth true iustice, that is to say, iudgement, mercy, and faith: iudgement, that ye do iniury to no man: [Page] mercy, that ye helpe the oppressed and nedy: Faith, that ye deceiue no man with periury. These thinges the lawe so requireth, that it would haue them chiefly regarded, where as for the other thynges the lawe added them, as of lesse value, because of the other. Therfore these thinges firste of all ought to be regarded ernestly, syth it was thought good that those small thynges should not be omitted. If ye obserued & kept all thinges to the vttermost, it might appeare a religion, nowe for as muche as ye let passe these thinges, without which there is no righteousnesse, and care for those thinges which be light and litle worthe, it is hypocrisie, not religion, yea the destruccion of religion. For before the tenthes were ordeyned, yet vprightnes, well doyng, and fayth were required, and pertayned vnto the prayse of righteousenesse. O blynd guydes, whiche beyng of an aukwarde religion, do streyne out a g [...]at and swalowe vp a camell, supersticiouse in a litle thyng, and negligent in a great thyng.
Woe be to you Scribes and Phariseis, Hipocrites, because ye be carefull for clenlynes disorderly. For ye clense your cuppes, dishes, and candelstickes, with often washinges, which because they be outwarde thinges, do not defile the mynde of man: and that that is within, ye leaue vnwashed, that is to saye, your mynde. For it defileth not the mynd of man, yf he drynke of an vnwashed cuppe, but if he drynke wine gotten with fraude: yf he drynke wine for excesse and not for necessitie: likewyse ye washe the body, and the thinges whiche apperteyne vnto the body: but ye purge not the minde vncleane and defiled with rauine, filthy luste, and with other very fylthy thinges. Thou Pharisey, I speake to the, I say, thou blinde Pharisey, which by thy title and religion doest boast thy selfe to be a maister ouer the people: Thou blynde, fyrst procure for this whiche onely perteyneth vnto the matter: if thou fansy true cleanes, clense first that which is within, & than yf thou thynke good, clense the vtter thinges, the body, the apparell, the pottes, the cuppes, the seates, and the other stuffe: or els to shewe furth cleanesse in these thynges, and to neglecte those whiche onely make vs cleane or vncleane before God, is not cleanes, but Hipocrisye, and the destruccion of true cleanes. For with these your constitucions ye corrupte the myndes of the symple, that they trusting vpon this cleanes, despyse those thynges, whiche onely ought to be regarded
Woe be to you Scribes and Phariseis, Hipocrites, which be so farre from true cleanes, that ye be more lyke vnto whyted graues, and a fayre coueryng shewyng outwardly a counterfeyted cleanes, where as inwardly they be full of bones of dead karkases, and all filthynesse. Euen so ye with long prayers, brode Philactaries, large gardes, palenes and fasting, and lyke coulours and coūterfeytinges, seme outwardly religiouse and perfect, where as your minde is full of Hipocrisye on euery syde, berayed with all kynde of vice.
Woe be to you Scribes and Phariseis hipocrites, because through false boasting of holines, ye build vp honorably the tumbes of the Prophetes, and garnishe the graues of the iust men, whom your forefathers hath slayne: and making as though ye fauoured the vertue of them that were slaine, and detest the cruelnes of them of whom they were slayne, ye saye: if we had liued in the tyme of our elders, we would not haue consented to the death of innocentes, whereas nowe ye goe about more cruell thynges agaynst hym that excelleth the Prophetes: and in tyme to come, ye will endeuour no lesse agaynst them, whiche shall open you the waye of euerlasting healthe. For as muche as ye be of this minde, truely ye declare that ye be the verye naturall children of them which killed the Prophetes, of whom they were monished frankly and freely: and ye would haue been no better than they, yf it had chaunced you to lyue in theyr time. Go to, be like vnto your elders: & what is lacking to their extreme crueltie, fulfill ye the same that nothyng maye wante. They kylled the Propetes, ye kyll him, whom ye Prophetes prophecied. O serpentes, the ofspring of vipers, o murtherers, the children of murtherers. Sith our malice is so inuincible, sith ye can be amended by no benefites, by no miracles, by no gentle nor rough communicacion, by no promises nor threatninges: in case ye maye escape in the meane season the iudgement of men, howe wyll ye escape the iudgement of hell? The which ye heape the more vpō you, because ye be not frayed from the desire of killyng, by the wicked example of your elders. So many Prophetes were sent, of whom ye haue slayne many. At last I came my selfe, agaynst whom, ye knowe what ye haue endeuored.
And I not contente with this (that it maye be the more euidente vnto all men, that ye be moste worthy moste cruell condemnacion) behold I will sende againe vnto you other Prophetes, wysemen, and Scribes, which with great gentilnes, maye reuoke you from this crueltie vnto a better mynde: and the murder of the former tymes shall not be layed vnto your charge, yf ye doe penaunce at their preaching. But ye will not fauour them, but some of them ye will kill with the swearde, sum ye wyll beate downe with stones, sum ye wyll crucifie, sum ye will whyppe in your Synagoges: and will receiue them in no case, insomuch that ye will persecute them frō citie to citie, vntill ye compell thē through your vncurable malice, to go to the Gentiles. With the which thyng ye shall so prouoke theyre of God agaynst you, that whatsoeuer manslaughter hath been committed of your elders, from the firste murther where Cain killed his brother Abel, vnto the slaughter of Zachary the sōne of Barachias, whom ye killed betwene the temple and the aulter, beeyng nothyng afrayed from murder, by religion of the place, the punishement of all them beeyng put [Page] of and differed, shalbe powred vpon your head, who haue not onely folowed, but also farre passed the crueltie of all your forefathers. Therfore your misery shalbe so notable, that the whole worlde shal vnderstand what great cruelnes this nacion hath vsed against euery good man: and howe stiffe their rebellion hath been agaynst God, sufferyng them so long with suche gentilnes, and prouokyng them so often with suche benefites vnto better thinges.
After that these thynges were spoken, the moste meke Lorde Iesus, who of his goodnes would no manne vtterly to peryshe, consideryng the miserable destruccion nowe at hand of the citie of Hierusalem, (for all thinges were present vnto his iyes) and therewith also theyr inuincible stubbernes wherwith they should turne goddes gentilnes into fury and rage, doeth bewayle lamentably the destruccion of the nacion of the Iewes, geuyng an incklyng of his seconde cumming: when at last the Iewes shall repent them ouer late, and acknowlege Christ, whom now they deny: where as it were more for theyr profite, nowe to confesse theyr sauiour sent them from God, and to syng the same hartely vnto him, whiche they disdayne that the children should syng: Blessed be he that cummeth in the name of the Lorde. Hierusalem (ꝙ he) Hierusalem, whiche killest the Prophetes, and stonest to death them that be sent vnto thee, howe often haue I trauayled to gather thy children together lyke as the carefull henne fearing her chickens doth clocke them together, and noryshe thē vnder her wynges, and thou wouldest not? Nothyng is let passe of my behalfe, wherby thou mightest be saued, but contrary wyse thou haste done what thou canst to bryng destruccion to thee, and to exclude saluacion from thee. But to whom freewill is once geuen, he cannot be saued agaynst his wyll. Your wyll ought to be agreable vnto my wyll. Behold a miserable calamitie is ouer your heades. Your dwelling place shall be left to you de [...]ecte. Ye shall be left to your blyndnes, vntyll that beyng once taught with so great miseries, ye fall to repentaunce. For I saye vnto you: hereafter ye shall not see me vntyll the tyme come, wherin ye beholding me with the iyes of your fayth, shall say: blessed be he that cummeth in the name of the lorde, whom now ye falsely accuse, that he cummeth in the name of Beelzebub.
¶ The .xxiiii. Chapter.
BUt Iesus to represente with a certeyne sygne and token that the temple and all the religion of the Iewes lawe should shortly be abolished, departing out of the churche began to go awaie. And the disciples because they heard sum mencion of destrucciō, they shewe their lorde the hougenes of the temple, being suche a merueylous piece of worke, that it semed pitie it should be destroied, [Page cxi] and further so fyrmely buylte, that it semed not possible to be hurled downe. But Iesus aunswered: see ye (ꝙ he) all these? This be assured of, there is none of all these, so strong, so goodly, or so holy, which shall not be throwen downe, and so hurled in pieces, that one stone shall not stande on an other.
These thinges spoken, Iesus went into the mount of Oliues. Here, as he sate, hauing the temple in his sight, fower of his disciples whome he called first of all, Peter, Iames, Iohn, & Andrew▪ went vnto him seuerally to knowe more certainly of the time whan suche great miseries should fall, for they supposed that byan by after the destruccion of the citie of Hierusalem, and the hurlyng downe of the temple, Christe would come agayne in his maiestie. But Christe to make them the more vigilante and ware, so tempereth his communicacion, that he willeth not that they should know the tyme of the latter cummyng, and yet thorough the rehersyng of miseries, he maketh them carefull, and in a redines against the cumming of miseries. The disciples therfore saye: Tell vs when these thinges whiche thou speakest of, shall come to passe: and by what signe and token we maye knowe thy cummyng and the ende of this worlde is at hande. But Iesus not aunsweryng to that whiche they demaunded: turneth rather to those thynges whiche should prepare theyr myndes to continuall watche in the ghospell I shall come in dede (ꝙ he,Naciō shall arise agaist Nacion, an [...] realme agaynste realme. &c.) but beware leste any man making a lye as touchyng my cumming, deceyue you. For many shal come, which shall take vpon them my name, and say that they be Christe, and shall fynde some to deceyue, folishe and lyght of belefe. The tumult and hurlyburly of all thynges shall shewe a certayne apperaunce, that the ende of the worlde is at hande. For ye shall heare of warres, and of sundrye rumours of warres more sore and cruell (as it is wonte to be) than the thinges theyr selfe.
But let not these thinges by an by discourage your myndes, that ye should thinke the latter time is nowe at hande. This troublesome worlde must nedes arise but the ende of illes shall not be furth with. This storme shall sprede farder abrode. For not onely Hierusalem shall be destroyed, but the whole world shall buckell together with warres and slaughters. Nacion shall rise agaynst nacion, and kyngdom shall skirmishe with kyngdom, and the greatest parte of mischiefe and miserie, men shall suffer of men. Furthermore, God taking vengeaunce, shall put vnto his scourges, pestilence, famine, and in diuerse places earthquakes. And these thinges be yet no certayne argumente of the worldes ende, but only signes and tokens of the ill and misery, and as it were a breding of that last and greatest storme wherwith the worlde shall peryshe.
[Page]And ye in the meane season shall not be free from suche maner of illes and miseries.And ye shal be hated of all nacions for my names sake. &c. For in this tumulte & hurly burly of thynges, men shall plucke you into diuerse affliccions, and finally kyll you: and in the meane season ye shall be hated not onely of the Iewes, but of all the Gentiles, not for your ill dedes, but because ye professe my name. In the meane time many being offended and greued with aduersities, and ouercummed with punishmentes, shall swarue from the professing of my name, and one shall betraye an other, one kinesman shall betraye an other, one frende an other, & whom nature hath coupled with the bandes of charitie, they shall hate eche other. There shall be also another kynde of ill more greuouse and intollerable. There shall arise false Prophetes and false teachers, who counterfeiting to preach my ghospell, shall see to and prouide for their owne glory, their owne lucre, and theyr owne belly: and instede of my spirite they shall inspire theyr owne disciples with the spirite of Sathan, and in the stede of the kyngdome of heauen, they shall teache the kingdome of this worlde. They whom punishmentes and tormentes could not ouercome, shall be caught in the snares of these menne. For there is not a more deadly enemy than a familiar and a fayned frende. In these mischifes and miseries a man shall not loke for muche comfort of his brothers and frendes. For the multitude of sinnes beyng so great, the charitie of many shall waxe colde. But yet as for you there is no perill, so that ye perseuer and continue vnto the ende with a constant and a valiant courage. No greatnes of aduersitie, can destroy any man, but him that lacketh the ryght mynde. And I wyll not suffer you to peryshe, nor the ghospell to be oppressed. Nay, by these tumultes and troubles, the strength of the ghospell shall encrease more and more: and the storme of ylles shall be able to doe no nother thyng agaynst you, but to make your godlynes to be the better tried, and the more to appeare. For the ende of the worlde shall not come before that this ghospell of the kyngdome of heauen, be preached throughout al the kyngdomes of the worlde, and hath come to all nacions, leste they that would not obey, myght pretende ignoraunce. When this shall be doen, than shall come the ende of the worlde.
Wherof if ye seke a token, this is it. Whan ye shall see the abhominable Idoll whiche shall endeuour vtterly to subuerte the religion of the ghospell, of the whiche Daniell in tymes past prophecied vnto you, saying: and in the middes of the weeke, the sacrifice & offeryng shall be taken a waie: and the abhominacion of desolacions shall be in the temple vnto the ende of the worlde: when ye shall see (I saye) this abhominable Idoll set in the temple, that is, in the towre of holynes: he that readeth the prophecie of the Prophete, let him vnderstand. This woorde is misticall, and requireth a spirituall reader.
Therfore when this storme shalbe at hand, they that be in the cities of Iewry let them forsake the cities, and flee into the mountaynes: and they that be in the toppes of the houses let them leape downe, & not come downe to take any thyng a waie with them, out of their houses: & they that be found in the fielde at that tyme, let them not runne backe to theyr house to fetche theyr apparell. [Page cxii] For than there shall be no leysure to prouyde for theyr goodes. For it is a great matter yf they can saue theyr lyfe with spedy flyght. For thother thinges may be recouered, but the lyfe once loste, cannot be restored.
Therfore women with childe, and women that geue suche shalbe in an yll case in those dayes. For they that be great cannot caste of the burden of theyr belly to flee awaye spedely: nor they that geue sucke cannot caste of theyr children, whom they loue more tenderly than themselues, lyke as they doe caste of money or apparell. But as for you, who shall not be lette neyther with house, neyther with possessions, nor with children, ye must onely pray that it chaunce not so, that ye be compelled to flee in the wynter, or on the Sabboth day. For ye must flee spedely and farre. But the wynter by the reason of roughnes and shortnes of dayes, is not commodiouse for them that iourney, & on the Sabboth day the religion of your lawe letteth you, that ye cannot flee farre. For at that time, there shalbe so sore and vehement affliction, as was neuer synce the worlde was made vnto this daye, and hereafter neuer shalbe. And yf the calamitie should be so continuall as it is vehemente, no man should be lefte alyue. Theyr malyce did deserue vtter destruccion, but for the electe (be they neuer so fewe) those dayes shalbe shortened.
In this confusion and hurly burly of thynges, whan my cumming shall be loked for, men must take diligent hede, that they be not deceyued throughe the crafte of deceyuers. For there shall ryse many false Christes, whiche shall boaste themselues to be Christe, and be not: but be rather myne aduersaries: whiche also shall saye that they be Prophetes, and be not, but rather be the teachers of errours. They shall not be only furnished with craftes, and a false cloke of holynes, but also they shall counterfeyte my power with woonders, and magicall meruailes: and they shall take vpon them my person with so many marueylouse iuglynges, that the electe also (yf it were possible) shoulde be brought into errour. Ye therfore being monished beware, for I haue told you before to the intent ye should beware. Than if they say Christe is in the deserte, goe not out: loe, he is in the inner parlers, goe not in: loe, he is here or there, beleue it not. The seconde cūming shall not be after such sorte, as ye see this, that is to say, softe, milde, and humble, but sodayne & compassing the whole world with the sodayne light of maiestie. For lyke as the lightnyng shynyng furth flasheth sodaynely from the East to the west: so shall be the cummyng of the sonne of man. And ye nede not to feare, that he shall not be with me in suche a confusion and hurly burly of thinges. Whersoeuer the body shalbe, thyther shal the Egles flocke and gather. The head shall not lacke his membres.
The heauenly bodyes also shall feele the greatnes of this calamitie. For both the sonne shall be darkened, and the sonne beeyng darkened whereof the moone borowed her lyght, the moone shall shewe no lyght. The starres shall fall from heauen, and the powers of heauen shall shake, beeyng in daunger of fallyng. Than among the great and thycke darkenesse, the signe of the sonne of man shall shyne from heauen, the signe I saye, wherby he ouercame Sathan, and consumed al his tyranny: the signe, wherby Sathan craked in vayne that he had the hygher hande.
The which once seen the nacions of the whole worlde shall strike theyr brestes when the Iewes shall see whom they haue offended, when the Gentyles shall see the maiestie of the crosse, whiche they laughed to skorne. For they shall see the sonne of man, whom they nowe despise, humble & simple, cummyng on hygh in the cloudes of the ayer with a great army of aungels, with a wonderfull maiestie and glory. Than he shall sende furthe his aungels, to gather together with a sounding trump, all his elect from the fower wyndes, from the high toppe of heauen to the vttermoste coaste of the same.
But at what tyme these thinges shall come to passe, it is not in me exactly to determine. But yet of those aduersities whiche I haue recited, as of certayne preambles and tokens before, ye maye gesse that the tyme is not far of. Lyke as the figgetree doth declare before by certayne tokens that Summer is at hande, as whan at the blowyng of the westerne wynde the boughes begyn to were rēder, and the buddes spryng fu [...]h, & the leaues desire to sprede abrode: so ye also whan ye shall see all these thynges whiche I haue spoken of, knowe ye well that the cummyng of the sonne of God is at hande. I assure you, this generacion shall not passe, but that all thynges whiche be spoken before, shall come to passe. Heauen and yearth shall perishe rather than my woorde shalbe vayne. Therfore it is inough for you to knowe the signes whiche do portende and shewe the daye of my cummyng, leste it come vpon you vnwares. But it is not your parte to searche out exactly the daye or houre whan the sonne of man shall come, forasmuche as the knowledge of these thynges is not geuen to the aungels of heauen, no the sonne of man knoweth them not. The father hath reserued this vnto hymselfe alone. And so it is expedien [...]e for you, to the [...]uente ye may be alwaye in a redines.
[Page cxiii]That day shall cum sodaynly, and vnwares vnto others. Lyke as in the tyme of Noe, whan the fludde was tolde them certayne yeares before, yet they thinkyng that it should not cum to passe, dyd eate and dryncke, and married furthe theyr doughters, and marryed wyues vntill the last day in the whyche Noe entred into the arcke, and beleued not that the fludde shoulde cum to passe, vntill they sawe it nowe at hande: wherewyth all they were destroyed, who by example of Noe, woulde not prepare themselues agaynst that day. Lyke as than a fewe that were taken into the arcke were preserued, the other whyche were leste without, peryshed: euen so at that tyme when the sonne of manne shal cum, they that shall peryshe, shall sodainly be deuided from them that shall be saued. There shallbe two labouring in one field, felowes in worke & wages, of whom the one shall be taken, and the other shall be forsaken. There shall be two grynding in one myll, whereof the one shalbe taken, the other shalbe forsaken. Yea and of two that lye in one bed, the one shalbee taken, the other shalbee forsaken. For it is not the woorke, or the place, or the manner of lyfe, but the affeccion and good desyre, shal make man blessed.
Wherfore seing that these thynges vndoubtedly shal cum to passe, and it cannot certainly be knowen vpon what daye they shal cum: wake and watche cō tinually, leste that daie cum vpon you vnwares and vnprepared. If menne watche that theyr money peryshe not, muche more oughte you to watche that your soule perishe not. For what householder is so negligent whych yf he knew that the thiefe would breake into hys house in the nyght season woulde sleepe all nyght, and suffer hys house to be broken downe? Therfore ye muste wake all your lyfe, because ye be certayne that the daye wyl cum, whan ye looke not for it. For so ye must liue, that whansoeuer the day dothe cum, it may finde you doing your duty, that furthwyth ye may be receiued vnto your rewarde.
Wyll not a wyse and a faythfull seruaunt do thesame, whome his maister going farre from home, hathe made ruler ouer hys familie, to geue them meate in due season? The maister doth not poynte hym when he wyl retourne home, leste he shoulde bee slacke in hys office: but whansoeuer the mayster shall returne, shal not the seruaunt be happy yf hys maister finde him doing his duty? Certaynely I saye vnto you, that the maister hauing a triall of his trustinci [...]e, will bee bolde to truste hym with greater thynges, and wyll make hym ruler ouer all hys goodes. Contrary wise yf the ill and vnfaithfull seruaunt wil saye in hys harte: my mayster is longe awaye, and perchaunce he wyll neuer returne: and vpon this hope begynneth to beate hys felowe seruauntes, and neglecting the famylye, eateth and drynketh with dronckardes, howe vnhappy [Page] shall he be, when hys mayster shal cum at the daye when he loketh not for hym, and the houre when he thought that he would not returne? For he shal not onely set hym beside his offyce, but he will also cut him a sonder in the myddest, and ioyne hys parte with the Hipocrytes, which hath the title and name of the office of the ghospel, where as in their doinges, they be contrarye to the ghospell. And there for hys sensuall pleasures of wrongshaped swetenesse, wherewith beyng inebriate and drounken he had not awayted for the cummyng of hys mayster, he shall be punished with intollerable torment: his laughyng shalbe turned into wepyng, and hys songes into gnashyng of teethe.
¶ The .xxv. Chapter.
ANd Iesus to put in the myndes of hys disciples surely, that they shoulde not slacke or sleepe in thys life, but that through the continuall seruyce of godlinesse and duties towarde theyr neyghboure, they shoulde get and prepare them thynges for the waye to euerlastyng lyfe: (for in the resurreccion, we shoulde seke it to late, vnlesse we shoulde prepare in tyme) he sette furthe a parable of tenne virgins, who takyng theyr lampes, wente to meete the spouse. But of these, fyue were fooles, whych prouided them not of oyle agaynste the cummyng of the bridegrome, because they thought he woulde not cumme so sodenly, but that they myghte haue had space to gette them oyle sumwhere. But the wyse virgins knowyng that the tyme was vncertayne whan theyr spouse shoulde cum, leste they myght bee found vnredy, caryed out with them in theyr vesselles, oyle for theyr lampes, whereby they myght refreshe the lampes as they began to fayle. Therefore when the spouse differred hys cumming longe: all the virgines beganne to nappe, and at length fel a slepe. In the dead nighte sodainly rose a clamour and a noyse emong the seruauntes callyng them oute to meete the spouse: beholde the bridegrome is at hande, goe furthe and meete hym. Than al the virgines wakyng from slepe prepared their lampes. But the fooles when they sawe they muste departe sodainely at middenight, and hadde no oyle, theyr lampes nowe faylyng of lyght, they desyred the wyse virgines to geue them parte of theyr oyle. But they made answere: we feare that we haue not inough both for vs and you. Go ye rather to the oyle sellers and by of them. [Page cxiiii] And in the meane tyme as they went to bye, the brydegrome came and they that were ready, entred in with him to the mariage, and furthwith the gate was shut. At last come the foolyshe virgins also, and knocke at the gate, and saye. Lorde, lorde, open the gate for vs. Unto whome the brydegrome made answere: truely I knowe you not. Wherfore after the example of the wyse virgyns, and of the faythful seruaunt, and the politike householder, watche ye, and prepare in time the stoare of good workes, because ye knowe not the daye, nor the houre of hys cummyng, and when he shall sodenly appeare, there shalbe nowe no lenger time of well doyng: but euery manne shall haue rewarde accordyng as he hath done before.
Iesus added also another parable, stirryng hys disciples to the continuall desyre of good woorkes, that they shoulde not suffer the doctrine and gyftes that he gaue them, to bee barren and vnfruitfull through theyr negligence, but through theyr diligence and carefulnesse, shoulde turne them to the profite of theyr neyghboure, and so make themselues mete for greater giftes, because they hadde bestowed that thyng which they hadde receyued after theyr measure and capacitie, for theyr maisters aduauntage, who desireth to be enriched with suche gayne. A certayne man (ꝙ he) goyng farre from home, called his seruauntes, and deliuered them hys goodes, not to spende them and lauyshe them oute for their owne pleasure, but to gette sum vauntage therof to theyr mayster, of whome they had receyued the stocke. And to one he gaue one talente, vnto another two, agayne to another fyue, as he thought euery man meete. Thys done, furthwith he toke hys iourney: He therfore that hadde fyue talentes committed vnto hym, ceased not, but wente furthwith and lente furthe the moneye that he had taken, to vsurye, so often that at laste by vsurye he gayned asmuche as hys stocke came to, and of fyue talentes he made tenne. In lyke maner he that had two talen [...]s committed vnto hym, soe occupied them, that by vsurye, he made his gaine as good as his stocke. Further he that had one talente deliuered him, went hys wayes for slogisshenes, and hyd the talente, that he had receyued, in the grounde, thynkyng it ynoughe, yf he restored agayne the stocke to his maister.
Therfore after long iourneying, the maister returned home and required accoumpte of hys seruauntes, of that he had deliuered them, and of that, that they had layed out. Than came furth he whiche had receiued fyue talentes, and brought other fyue whiche he had gayned by vsury, makyng his accoumpt after this sorte: Ye gaue me a stocke of fiue talentes, lo, I haue gayned as muche [Page] more to them. The maister praisyng the diligence of hys seruaunte, saieth: O good and trusty seruaunt: because I haue founde the trusty in a litle money, I wyll truste the with mo thynges: enter into the ioye of thy maister. After him came he also vnto whome the maister had committed two talentes, and beyng commaunded to make his accoumpt, sayethe: syr ye committed vnto me the stocke of two talentes, lo, I haue gayned as muche agayne by vsury. The maister commendyng the diligence of this seruaunte also, sayeth: O good and trustye seruaunt, because I haue founde the trusty in a litle, hereafter I wyll truste the with greater thynges: enter into thy maysters ioye.
Finally came he also, whyche hadde hyd in the grounde the talente that he hadde receyued, and beyng commaunded to render accoumpte, doethe not onelye not acknowelege the faulte of slowthefulnesse, but also accusyng hys maister of roughnes, and greate couetousnes, doeth double the faulte of hys duetye neglected. Syr (ꝙ he) I knewe ye were a roughe and a sore manne, ye take haruest there where ye sowed not: and gather gayne there, where ye did no coste: Therefore fearyng leste yf my stocke by anye chaunce shoulde haue been lost, ye woulde haue been cruell and sore agaynste me: I wente and hydde youre talente in the grounde. Thys hadde I rather doe, than to goe aboute to gette gayne by vsury, and in the meane season to be in daunger of the stocke. Lo thou haste that that is thyne owne. If I deserue not prayse for increase of game, yet I haue prouided that the stocke shoulde bee safe and sure. This communication the maister turneth into hys owne heade saiyng: Thou naughty and slouthfull seruaunte, thou knowest as thou sayest, that I am desitouse of gayne: and that I take my harueste there, where I haue not sowen: and gather gayne there where I bestowed no coste. The more therefore oughteste thou to haue committed my moneye vnto the exchaungers, and I that hunte for gayne whereas I haue done no coste, shoulde haue cumme and required my moneye with gayne, and haue taken auauntage there, where as I hadde sowen and doone coste. The stocke was myne, not thyne: Thou were bounde to be a diligent seruaunt vnto thy mayster. Than he turnyng vnto the other seruauntes, sayed: take awaye the talente from thys vnprofitable seruaunte and geue it to hym that hath tenne talentes. And as they meruayled that he commaunded more to be geuen vnto hym whyche had alreadye aboundantlye, the mayster sayeth: so it shall cumme to passe in thys kynde of ryches. Whoso hath, he is worthye to receyue more, that he maye abounde and haue plenty: but he that by slouthefulnes hathe gotte hym no maner of gaine, shall be robbed also of that, that he semeth for to haue, because he is vnworthye to haue it. Furthermore take awaye that vnprofitable seruaunte from my syght, [Page cxv] and caste hym into the outewarde darkenes. There in the stede of the ioye of hys maister, whych he would not deserue, he shall be pained with wepyng and gnashing of teeth. With suche parables the Lorde Iesus pricked forward his disciples bothe with the greatnes of rewardes, and with the feare of punishementes, vnto the desyre of the euangelicall godlines, and also to doe for theyr neyghboures: and to feare them from slouthfulnes and from boldenes of yll doyng.
The whyche thyng he dyd also farre more manifestly and clerely in his last narracion, where he layeth before theyr lyes, bothe the maiestye of his cummyng, and the separacion of the good from the yll, whyche nowe lyue in the churche mixte together: and also the dyuerse desertes and rewardes of bothe partes: shortly he setteth before theyr iyes the whole maner of the latter iudgemente: knowyng and consyderyng that the day of his deathe was nowe at hande, to the intente his disciples being instructed with so many lessōs, should in no case discourage theyr hartes for the shamefull death of the crosse: but should comforte and solace this present affliccion and shame, with the consideracion of the felicitie and glory to cum. And also that thei should not go a [...]out or withe any vengeaunce to the yll and wicked men, forasmuche as they knew that according to theyr desertes, in that iudgemente they shoulde bee punished eternally. When the sonne of man (ꝙ he) whome ye shall see shortely most low and abiect, shall cum in his maiestie, the companies of al angels gardyng him, than he shall sit as iudge ouer all in the seate of hys maiestie, and al the nacions of the whole worlde shalbe called before hym. For no man, be he high or low, can escape that iudgemente. Thys shalbe done not by mans coniectures, but by the exact iudgemente of god, vnto whose iyes all thynges be open. And first he shall seperate the good from the yll, lyke as the sheperde when he numbreth hys flocke, dothe shed the shepe from the goates. And he shall sette the shepe, that is, the innocentes and well doers, on the ryght hand: and he shall set the goates, that is, the hurteful and yll doers, on the lefte hand. And so the whole number of men deuided into two rayes or sortes, as a iust iudge he wil shewe vnto bothe a iuste cause of his iudgemente, that the good maie know by what well doynges they haue attained vnto so great felicitie, and the yll may heare with what offences they haue deserued euerlastyng punishemente.
[Page]And salutyng the sorte on the ryght hande, with a mylde and a merye chere, shall saye: Cum my frendes, whome the worlde tooke for vyle and execrable, but whom my father taketh for honourable and prayse worthye. Now for the illes and displeasures whych ye haue suffered for my sake, take the inheritaūce of the heauenly kyngdome; whiche by the diuine prouision and counsell, was prepared for you of God the foreknower of all thynges, before the world was made. With this so great rewarde it is thought good to recompence the workes of your greate loue towarde me, leste ye myght thynke that they were lost. For in tymes paste when I was hungrye, ye gaue me meate: whan I was thyrsty ye gaue me drynke: whan I was a straunger, and nedye of harboure, ye toke me into your houles: whan I was naked, ye couered me: whan I was sycke, ye dyd visite me: whan I was in prison, ye came to comforte me: ye gaue me youres suche as they were: nowe I on the othersyde do communicate and geue vnto you my whole kyngdome, whiche is common to me and my father. Whan these thynges shalbe hearde of the iust menne, whiche doethe so vse the workes of charitie that in maner they knowe not that they haue dooen them, they shall aunswere hym, saiyng: Lorde when sawe we thee hungrye, and fed thee? thrysty and gaue thee drynke? Whan saw we thee a straunger, & brought the into our house? or whan dyd we couer the beyng naked? Whan dyd we visite thee beyng sicke? Whan dyd we cum vnto thee beyng in prison? Than the kyng shall saye openly, that he would it to be accounted doen to hym, what soeuer is geuen to any one of them, whome the worlde despiseth for theyr pouertye and lownes: yet he despyseth them not, insomuch that he did vouchsafe to honour them with the name of brethren. Certaynely (shall he saye) I saye vnto you, althoughe I haue no nede of mans helpe, whiche am lorde ouer all, yet whereas ye haue doen these thynges for my sake to anye of these my poore litle brethren, ye haue doen them to me.
Than with an horrible loke turnyng to them that shall stande on the lefte hand, he shall geue a terrible sentence: Goe awaye from me ye whome the worlde flattered and praysed, but exectable and cursed of my father and me: go into the fyer that neuer shall bee quenched, whiche was prepared from the begynnyng of the worlde, for the deuill and his angelles, vnto whom ye hadde rather sticke then vnto me. For whan I was hungrye, ye gaue me not meate: whan I was thyrsty, ye gaue me not drynke: I wandred and lacked harbour, ye toke me not in: I was naked, ye couered me not: I was sicke and in prison, and ye did not visite me. Than shall they aunswere the iudge with as manye wordes, as the iuste menne answered: Lorde whan sawe we thee hungrye, or thyrsty, or wanderyng, or naked, or sicke, or in prison, and serued the not? Than the kyng shall aunswere them also: Whatsoeuer of these dutyes is denyed to [Page cxvi] any one of these litle ones, litle regarded of the worlde, and yet my brethren, I counte it denyed vnto me. I was nedy in them, I woulde haue been refresshed in them. This sentence once geuen, from the whiche there shall be none appeale, they that be on the left hande, shall gee into euerlastyng fyer, and the iust men into euerlastyng lyfe.
The .xxvi. Chapter.
THan whan Iesus had ended this communication, where with so many wayes he established the myndes of his disciples agaynst affliccions now beyng at hande, that they should not vtterly be dismayed whan they should shortly after see theyr lorde caryed awaye to a shamefull punishmente: at laste he was bolde to open vnto them the daye and the manner of hys deathe. The mention whereof▪ he doth inculcate and beate into this disciples myndes, leste whan they should see it, they should be so amased at it, as a thyng vnwares & not loked for, that they should be vtterly discouraged: chiefly whan thei should perceyue that Iesus came vnto hys deathe willynly, whiche he mough [...] haue escaped, nor coulde be kylled before the day came, whiche he had hymselfe apoynted for his death. And that was the Paasse daie, which emong ye Iewes was kepte wyth great deuocion, renewyng the yearely remembraunce of that daye, in the whiche in tyme paste amonge the Egypcians, the postes beyng sprinkeled with the bloude of the lambe, they were deliuered from the kylling aungell, and passed ouer safely the red sea. In remembraunce of thys thyng, they offered yearely a lambe of one yeare withoute spot: and of the passyng by of the angel, and of the lucky passyng ouer the sea, they called it P [...]asse. But this was a figure of Iesus Christe, whiche shoulde redeme the whole worlde with hys most holy bloud, from the tyrannye of synne, who alone was cleane from the spottes of all synne. Iesus putryng his disciples in remembraunce of this thyng, sayth: ye knowe that after two dayes the Paasse shall bee offered, and the same daye the sonne of man shalbe deliuered to be crucified.
Therfore when that holy and chereful daye was nere, for the keping of which it was mete for menne to prepare themselues with godlye woorkes, the chiefe priestes and seniours of the people wer gathered together, whose authoritie, yf there hadde bene any rage emong the people, oughte furthwith to haue pacified it. And they were gathered together in the courte of the chiefe of the priestes, whiche was called Caiphas: For these chiefly conspired agaynst Iesus, because they feared leste (yf he shoulde bee preserued) they shoulde leese theyr luere and authoritie. Therfore it was de [...]red there through wicked counsell, that they shoulde laye handes vpon Iesus and kyll hym, not openlye and violently, but by deceite and gu [...]le.
[Page]Therfore when these greate men agreed emong themselues vngraciouslye of the murder, they consulted of the tyme. For although they thyrsted sore for the innocent bloud, beyng madde with enuye and hatred, yet they thoughte beste to differ the deathe to an other tyme, because the daye cheeflye holye and festiual emonge the Iewes was at hande. For they feated if they shoulde sette vpon hym on that day, that the people be wonte to resort together, leste any tumulte or busynesse shoulde ryse, because there were manye emong the people, whiche seing hys miracles, and hearyng hys meruaylouse doctrine, and markyng [...]he great sobernes, and gentilnes of hys manners, had a greate opinion of hym. They feared the people, whyche feared not god: nor feared not to defyle the holy daye with murder, whyche durst not eate leauen breade. Sathan gaue them this counsell, desyring to kepe close that sacrifice whiche shoulde bryng health and saluacion to the worlde. But it pleased otherwyse to the deuyne counsell. For it was not semely that the sacrifice shoulde be priuely caste awaye, whiche the father would to be offered not onely for the saluacion of the Iewes, but for the saluacion also of the whole worlde.
Therfore whan Iesus was in Bethania, nere vnto Hierusalem, where he should be crucified, and sate at meate in the house of one Simon called Lepet, a certayne woman came vnto hym, hauyng can alabaster of precious oyntement, who broke the alabaster, and powred the oyntment vpon hys heade. The disciples seeyng a thing of so great price powred and caste oute at once, they disdayned and murmured at it. For they knewe that Iesus was not wont to vse suche delicacies, and that it shoulde haue bene more for his appetite, yf the woman had deliuered her alabaster whole, that the oyntmente beyng solde, the poore men myght be relieued with the value hereof. To what purpose is it (ꝙ they) to leese suche a precious thyng? For it myghte haue bene solde for muche, and the value therof geuen to the poore? Thus sayde the disciples not vnderstandyng to what purpose Iesus suffered this to be done. For he was not in loue with suche delicacies, but he woulde haue his deathe to be adorned with suche honour, whiche death he would suffer of no necessitie, but of hys owne wyll, for the health of the whole worlde. For whereas in all hys lyfe he behaued hymselfe most lowlye, yet he honoured hys deathe with a certayne magnificence, by the which deathe he should ouercum the deuil. And therefore once he was caryed into Hierusalem with a greate tryumphe: and than, as preuentynge the honoure of hys buryall, he was embaumed with a swete oyntmente: and whan he was deade, he woulde bee buryed in a newe sepulchre grauen in stone: and he woulde bee wynded in a cleane shete: and he would be buried with the busy care of a noble man. The karkases of ryche and honorable men: be wont to be embaumed with precious oyntmentes, eyther for honour, or elles to preserue theyr bodyes from corrupcion. And because he [Page cxvii] shoulde reuiue and ryse agayne, before that hys frendes shoulde do hym thys honoure, he suffered this pompe of buriall to bee bestowed vpon hym before hys death: to the intente he myght imprinte by manye meanes in his disciples myndes the mention of his deathe, and by honoure, to mitigate the horriblenes therof.
Therfore when his disciples beyng ignoraunt of these thynges murmured and grutched at the costes and expenses, Iesus refrayned them saiyng: Why he ye grieued with this woman? She hath done a godlye office and a louyng benefite to me, whiche shall shortly dye. It is not meete that ye should haue enuy at thys my last honoure. Poore men of the common sorte ye haue alwayes with you, to whom ye maie doe good, but ye shall not euer haue me. This oyntment is not lost, but this woman gessing that I should shortely dye, with her offyce and duetye hath preuented my buryall, and hath powred vpon me beyng alyue, that that is wonte to be powred vpon the dead. Therefore depraue not her godlinesse, whiche is so acceptable vnto God, that whereas the gospell of my deathe shalbe preached throughout all the worlde, this woman also shallbe mencioned: whiche with a godly and an holy duety, hathe preuented my sepulture.
Where as this communicacion hadde repressed the disdayne of others, which erred of a simplicitie, not knowyng the misterye: yet it pacified not Iudas Iscarioth, whiche falsely pretended care for the poore, where as [...]ucre and gayn [...] were more pleasaunte vnto him. For he bare the purse, and was wount to steie sumwhat of ye thynges which were geuen of the liberall frendes of Iesus, to be distributed emōg the poore, hereof by litle and litle he encreased his money. Therfore whan he was wholy geuen to the filthy disease of auarice, myndyng to recompense that, whiche he counted lost in the oyntmente, with the pryce of the Lorde, he wente vnto the chyefe pryestes and offycers, whome he knewe with bent myndes had conspired the deathe of Iesus, and that there was nothyng to lette them, but that he myght be taken withoute tumulte or busines. To bring this to passe there wer done more mete, thā sum of the number thē whiche were familiare with the lord, and nexte aboute hym, who knewe certaynely whyther Iesus was wont to go. For he had hys secret places to praie in. And there was one found in that chosen and piked humbre of twelue, whō Christ toke vnto hym to bee the chiefe ouer all: whiche loued better wycked gayne, than so mylde and so beneficiall a lorde. So greate a poyson is auarice, if it possesse wholy the mynde of man. But Iesus woulde signifye by thys example that there should be mē, which beyng corrupt with the desyre of money, woulde betraye the woorde of the gospell, and this mischiefe shoulde chieflye cum of them, who beyng the chiefe and heades of the religion of the churche, semeth to be priuy of the secretes of theyr lord: with whom they be so familiar that with wrong interpretacion they betray his doctrine to the wicked & prophane rulers, whiche seke for nothyng elles, but the destruccion of the truethe of the gospell. Iudas therfore goyng vnto the officers, sayd: what reward wil ye geue me, if I delyuer you hym into your handes? And thei bargayne wyth [Page] hym for thyrty denaryes. With so litle wages could he be [...]yered to so beastely and cruell a dede: so lyghtly and vilelye was that precious bloude estemed, whiche was sufficient to redeme whole mankynde. Therefore Iudas gredye and gapyng for the money that was promysed hym, by and by from that time forwarde sought for occasion to betraye Iesus.
Therfore whan the first daye of seuen was at hand, in the whiche the Iewes were accustomed to abstayne from leauen breade, after the eatyng of the pas [...]hall lambe, the disciples go vnto Iesus, saying: Lord where wyll ye that we shall prepare you a place to feaste and kepe youre Paasse? so greate was the scartenes, that neyther he, nor his disciples had any house of theyr own to go to. But Iesus to shewe that this whole matter was mistical, and not doen by chaunce or necessitie, but that all thynges were done by the prescience and coū sell of God, he answered them: God into the citie, and anon as ye entre in, there shall meete you a certayne manne bearyng a potte of water, folowe hym, and wheresoeuer he goeth in ye shall go in, and saye to the houesholder, the maister sayeth: My tyme is at hande, at thy house I kepe my Paasse with my disciples. He shall shewe you a great and a fayre parlet, there prepare my Paasse. The disciples went and founde all thynges, as Iesus had tolde them before, and prepared hym a feaste in the place that he commaunded.
And towarde nyght Iesus went thither, and sate downe to suppe with his twelue disciples. And now as they were at supper, Iesus sayeth vnto thē: one of you shall betraye me. This he sayed to declare that nothyng at all was hyd from hym, and also that the conscience of the traytour beyng touched, myght be turned vnto penaunce. At this woord al theyr hartes began to be very heuy. Euery man suspected and distrusted hymselfe knowyng the weakenes of man. They desyryng therfore to bee deliuered from this heauines, began for to aske seuerally: is it I Lorde? Than Iesus sūwhat to confirme and establyshe the others, almoste dead for feare, and to touche the conscience of Iudas more sharpely, yf perhappes he myght be moued vnto penaūce, pointed the authour of the dede with a more certayne sygne, and withal put hym in remembraunce of the great familiaritye, whiche ought to haue withdrawen him from such a mad mischiefe, faiyng: He that putteth his hand with me in the dishe, and is my felow not onelye of the table, but also of the dishe, shall betraye me, and for the offyce of familiaritye, he shal rendre vnto me the office of extreme enmitie, whereas the communion and felowshypp of breade and salte bee wonte for to ioyne men vnknowen and vnacquaynted, with the bonde of amitie. And that these thynges should chaunce to the sonne of man, it was ordeyned heretofore of the father, and prophecied before of the prophetes. But yet wo be to that man, through whose wickednes, the sonne of man is betrayed.
[Page cxviii]The diuine wisedome dothe vse hys wickednes to the saluacion of mankynde, but yet he is no lesse in fault, which through his owne malice was brought to this dede, whereas I omitted nothyng whereby I myghte heale hys mynd. Wherfore for so wicked a deed, he shall be cruellye punished, vnlesse he repente, that it had bene better for him neuer to haue been borne. This communicacion whiche with shame might haue healed an yll man, or with payne myght haue feared a wicked manne, made Iudas nothyng the better, insomuche that he ioyned impudencie and vnshame fastnes to hys wicked deed, and as thoughe he had knowen himself to be nothing culpable, asked the Lord: Is it I? And here Iesus not forgettyng his wont tentilnes, answered: Thou haste sayde, geuyng an incklyng rather than expressyng playnly that it was he, and maketh as though he had a suspicion, and not knowledge of it.
Therfore in this latter supper yt he made with his disciples, before his deathe, he dyd institute that most holye remembraunce of hys death: that beyng often renewed, it should be a perpetuall memorial emong them, of his great charytie, whereby he sticked not to bestowe his lyfe to redeme mankinde: that the remembraunce of that godly sacrifice shoulde neuer out of our myndes, wherein that most pure and immaculate lambe the newe and trewe paasse, offered him selfe in the aulter of the crosse for vs to God the father, whom beyng angrye, he hath made mercifull to vs by hys bloud, sufferyng paynes himselfe for our offenses, whiche were due to our sinfulnes: Iesus dyd institute and consecrate this secrete signe and memoriall in two thynges, by the which amitie emong men is wont to be intertayned: that the charitie by the which Christ gaue himselfe to his, shoulde couple vs together also: who oftentymes eate together of one breade, and drynke of one cuppe. And also shewyng by a certayne spiritual figure, the rites and manners of Moses his lawe, in the whiche was no purgacion of sinne, but by bloude of the sacrifice: Furthermore signifiyng that he did consecrate a new league of the euangelicall profession by this misterie. For whan Moses had recited the roll of the lawe, wherin the preceptes of the law were conteyned, and the people had aunswered: We will do al thynges that the lorde hath spoken, and wyll be obediente, wyth parte of the bloude of the sacrifices whiche they had kylled receyued in a vessell, he sprinkeled the people saiyng, this is the bloude of the league, whiche the lorde hath made wyth you touchyng these wordes. And truely all these thynges signifyed with certayne figures and shadowes, this most holye sacrifice, wherin the lorde Iesus delyueryng his body willingly vnto death, and sheding his bloud, went aboute to clense the synnes of the whole worlde, reconcilyng vnto God all men freelye, whosoeuer woulde professe this league of the newe testament. And he would that this sacrifice and this league shoulde be commended, and set furth to the myndes of hys disciples with certayne misticall sygnes, before that it was offered, to thyntente that they shoulde vnderstande that his death was not a common or an idle, but an effectuall sacrifice to purge the synnes not onelye of the Iewes, but also of al nacions and of al tymes.
[Page]But (because the deathe of Christe oughte not to bee iterated) leste so greate abenifite myght go out of mennes mindes, or leste they myghte forget the holye league once entred, and the authour of theyr health also, he did institute and ordayne, that with often communion of ye holye breade, and the cup, the memorie should be renewed among the professours of the euangelicall lawe. And he would that this sygne should be very holy among hys souldiers, and to be had in such veneracion,Whan they were eat in &c. that lyke as much godly grace shoulde bee geuen to them, whiche shoulde receyue the body and bloude of the lorde purely and worthely: so they that should take them vnworthely, should be the cause of their grenous dānacion. Therfore Iesus toke the breade into hys handes, and when he had offered the sacrifice of prayse vnto God, he breake it and distributed it vnto his disciples saiyng:I wyll not dricke hence furth. &c. Take ye, eate ye, thys is my body. Afterwarde he toke the cup into hys handes, & when he had geuen thankes vnto the father, he drancke before, and reched it vnto them, saying: Dryncke all ye of thys cuppe. For thys is my bloud of the newe testament, which shalbe shed for many, for the forgeuenes of synnes. As often as ye shall do thys, doe it in the remembraunce of me. For as often as ye shall eate of this breade, and dryncke of this cuppe, ye shall declare the lordes death vntil he cum, not now as a sauiour, but as a iudge. In the meane time none other sacrifice for synnes shal be loked after. For this one is sufficient for to take awaye the synnes of the whole world. And I saye vnto you, I wyll not eate of this bread hereafter, vntil I shall eate it with you complete and perfect in my fathers kyngdome: and I will drinke no more of this fruite of the vine, vntil I shal drinke it new with you in my fathers kingdom. And the moste meke and gentil lorde did not exclude Iudas the traytour from thys holy memoriall, that by thys so great clemencie and gentilnes, he myght be refourmed. But because he receyued the sygne of the league and testament, hauyng treason in hys harte, he departed more vncleane than he came.
And after that they hadde song an hymne in the prayse of god, they arose and went into the mounte of Oliues, whiche place he knewe to bee well knowen vnto the traytoure, lest he should seme to desyre to be hyd, as fearyng deathe: but purposelye he withdrawed hymselfe into a solitarye place, that he myghte bee taken without tumulte of the people, which thyng they went about and loked after. There he telleth his disciples agayne how it should cum to passe, that byanby they should be sore troubled, seing the punishemēt of their lord: but lest they should be vtterly discouraged, he doethe coumfort them with a prophecie, and with the resurreccion that shoulde folowe furthwith, poyntyng also the time and the place nere at hande, where they should see hym agayne: all ye (ꝙ he) shall be troubled thys nyghte for my cause. For so God ye father prophecied by the mouth of hys Prophete zacharye: I wyll strike the sheperde, and the shepe of ye flocke shal be scatered abrode: But ye nede not to despayre. Deathe shall trouble your myndes, but byanby the resurreccion shal comforte you. [Page cxix] For I will rise agayne the thirde daye, and after that I am rysen, I wyll goe before you into Galile. There I will offer my selfe to bee sene of you. Iesus suffered al his disciples to be thus troubled, to thintent he myght teache thē by the very dedes, howe great the weakenes of mans nature was, and how folish a thing it is for a man to trust to himselfe, that hauing experience of themselues, they myght learne to helpe other mennes weakenes. Peter therefore not well knowyng hymselfe, with a certayne manly and worldly boldnes, denieth that it shall cumme to passe, which Christe by the Prophecie sayed shoulde cumme to passe, and (whiche was a poyncte of more rashenesse) he preferreth hymselfe before all other: If all bee troubled (ꝙ he) in thy cause, yet I wyll not bee troubled. To whome Iesus aunswered: what sayeste thou Peter, wylt thou alone not be troubled? Nay this I tell the of a suerty, before that the cocke crowe twyse this nyght, thou shalt denye me thryse, Yet Peter not knowleagyng hys weakenes for all thys, aunswered stoutly: yea yf I shoulde dye with the, I wyl not denye the. And the other of the Apostles folowed the rashenes of Peter, who would haue denied Christ also, yf they had bene brought to a lyke streight as Peter was.
Than Iesus knowyng that the tyme drewe nere, that the laste storme shoulde cum, he led aparte his eleuen disciples (for Iudas was gone oute from supper) into a village called Gethsemany. Here he commaunded eight of them to tary, whiche yet were loth to departe from theyr maister, whom they loued hartelye, but as yet with a worldly affeccion. Tary (ꝙ he) in this place, whiles I goe into my accustomed place, and praye there. For he durst not make them priuye of his conflicte, sith they were yet but weake, l [...]ste they shoulde be discouraged, and taketh with hym but only thre, Peter, and the two sonnes of zebedee, that he myght haue them to be witnesses of hys extreme manly weakenesse, whome he tooke with hym into the mounte to beholde hys maiestie: and to teache with all, that as often as any greater storme of suche troubles than mans strength can abyde, is at hande, that we vtterly distrustyng our selues, commit vs wholy to the helpe of God. And the feare of deathe, whan it cummeth vpon a man, is more bitter than deathe it selfe: Therfore this horryblenes beganne than to cum vpon Iesus, and he felte great sorow and heuines of mynde. For he would not that hys chosen frendes should be ignoraunt of the griefe of his mind,Tary here and watche with me. that they myght playnly see that he was very man, troubled with affeccions bothe of body and mynde: my soule (ꝙ he) is heuy euen vnto deathe. Ta [...]ry here and watche with me. For this time requireth not slepe, but wakyng and earneste prayer. Therfore Iesus goyng forwarde a litle, from hys three disciples, hangyng downe his heade,My father if it be possible, &c. bowed his face to the yearth: and so prostrate, prayed vnto his father, saiyng: My father, if it be possible, take away this cup of death from me, for I feele the affeccion of the body much abhorring from death. Notwithstanding let it be, not as I wyl, after the weakenes of the body, but as thou wilt, to the health and saluacion of mankynde.
When he had thus prayed, he returned vnto his disciples, and found them slepyng, and sayeth vnto Peter: Thou that diddest crake a litle before that thou wouldest dye with me, couldest thou not wake with me one houre? I wake and praye for you. Wake you with me, and praye to the father that ye fall not into temptacion and be ouercum. The victorye chaunceth not but vnto them that wake. Therfore we must wake, leste the fleshe ouercum the spirite, and the spirite m [...]ste be susteyned with the helpe of God.
So hys disciples beyng raysed, Iesus went agayne, and prayed agayne with as many woordes vnto hys father: My father, yf it bee not possible that thys cup shall passe from me, but that I shall drynk of it, thy wyll bee doone. Afterwarde he returned agayne vnto hys disciples, and found them again slepyng. For theyr iyes were very heuy, by the reason of sorowe increasyng theyr slepe. Therfore leauyng them, he wente alone the thyrde tyme to praye for hys disciples, for the weakenes of the fleshe ouercame them. And he prayed likewise the thirde time, to teache vs to praye continually and vehemently, as often as the storme of temptacion is at hande. For than the Angels be present and geue strength to the spirite. Afterwarde he returned vnto hys disciples, and rebuked them for theyr slepyng out of tyme, sith the tyme required great watching. For nowe (sayth he) the tempest is at hande whiche shall fynde you vnreadye, and therfore vnmete and ouermatched: nowe (ꝙ he) slepe and take your rest. Lo the houre is cum, that the innocent sonne of manne shall be deliuered into the handes of the wicked. Therfore arise, let vs go meete the hurte and displeasure that cummeth agaynst vs. Beholde he is at hande whiche betrayeth me.
Iesus had not ended this communicacion, but lo, Iudas Iscariote one of the numbre of the twelue came, folowyng Iesus his capitayne a lytle before, and now become ouer a wicked cumpany a more wicked captayne. For a great cumpanye of souldiers folowed hym with sweordes and clubbes, whome the chiefe of the priestes, and the seniours of the people, had sent for thys intente, yt Iesus myght be taken without tumult of the people. For althoughe they hadde purposed to differ this matter vnto another tyme, yet hauyng oportunitie of the traytour, they chaunged their myndes. And therfore Iudas chose bothe the nyghte and the place, in the whiche Iesus was wonte with a fewe to praye. Finally leste they should fayle of the persone, the traytoure taught them by what token they shoulde knowe Iesus: whomesoeuer (ꝙ he) I shall kysse, he it is: laye handes vpon hym. Therefore Iudas Iscariote went before [Page cxx] and went vnto Iesus as though he woulde salute hym, saiyng: Hayle Rabby, and therwith kissed hym, whiche in tymes paste was vsed in salutacions, because of honour and duty. Now Iesus to geue a perfect exaumple of mekenes in euery place to hys disciples, dyd not repell the wicked disciple from kyssyng, nor dyd rebuke hym for hys madnesse, but wyth gentle speakynge touched hys conscience, saiyng: Frende, for what cause art thou cum? For he came wyth a kysse after suche sorte as though he woulde haue tolde hym sum newes. At this token the multitude came runnyng, and layed handes vpon Iesus, and helde hym fast. The disciples myndes were sore amased at this ruffling, whome Iesus suffered to fall into this affeccion, because he woulde vtterlye plucke oute of their myndes, all gredy desyre to reuenge and to defende themselues.
And Peter, eyther because he was more feruente euery where than the other, or elles because he hadde made stoute promyses of hymselfe before, leste he shoulde seme not to doe for hys mayster, plucked out his swerde, and stroke Malcus the seruaunte of Caiphas, and cutte of hys ryghte eare, Iesus so orderyng the stroke, that bothe it was a lyght wounde, and whatsoeuer the hurte was, he healed it, and restored the eare agayne. But Peter erred by the reason of a certayne good loue towarde the Lorde, and this errour he tooke in maner of the wordes of Iesus not well perceyued. For he commaunded them to sell their coate and to by swerdes: and whan thei aunswered, there wer two swerdes, he sayed: it is sufficiente. But they thynkynge that he spake of a swerde of yron, whereas Iesus mente a spirituall swerde, after supper they tooke furthe theyr swerdes with them readye to defende theyr Lorde, yf the matter hadde so required, or yf he had commaunded. Therefore to plucke this affeccion vtterly out of the myndes of all hys disciples, he dyd chyde Peter sharpely, saying: put vp thy swerde into his place. They that dooe stryke wyth the swerde, peryshe with the swerde, the recompence of vengeaunce turnyng backe vpon their owne heade. We haue no nede of this tence, whyche doe get the victory better by suffering than by killing. Or els thincke you that I coulde lacke helpe if it pleased me to haue this defence? Could not I make suite vnto my father, and could not he send to helpe me in the stede of twelue disciples, twelue legions of angels? But thus it is thoughte good to my father, thus it was spoken before of the Prophetes. And none of these thinges is done by chaunce or fortune.
Than Iesus turnyng to the multitude, sayed: nowe weponed with swerdes and clubbes, ye cum furth to take me. But whan I sate daylye emong you teachyng in the temple, and healyng the sicke and diseased, ye layed no handes vpon me. Nowe in the dead nyght, ye seke me out beyng quiet and styl in a secrete [Page] place. But al these thinges be done not by your violence, but by the ordinaunce of goddes counsell, whereof the scriptures of the Prophetes hathe prophecied long before. The disciples hearyng thys, and seing that there was no hope, for asmuche as Iesus offred him vnto deathe,Thā all the disciples. &c they left theyr maister and ran away. But the mynisters nothyng mitigate with remembraunce of the doctryne and benefite of Iesus, ledde him awaye lyke a prysoner, to the house of Cayphas the chiefe of the priestes, whyther the Scribes and seniours dyd resorte. But Peter alone (for the other disciples beyng afrayed, were fledde euery man hys waye) although hys skirmishe came not well to passe, yet he coulde leaue of vtterly the care of hys maister, whome he loued hartely▪ and yet again he durst not be present with hym, notwithstanding he folowed as it might be a farre of, and at length, in the darke as vnknowen, he entred into the court of Cayphas. Finally entryng in he sate among the ministers warming him at the coles, that whereas he coulde not defende Iesus, yet at the least he myght see what shoulde be the ende of the iudgemente. For as yet Peter had sum hope in hys mynde.
Further the chiefe priestes and the whole counsel, to make sum apperaunce of a lawfull and iust iudgement, went about to suborne, and set furth false witnesses agaynst Iesus, whose innocēcie was so greate, that it was very harde so to lye of him, that the lye myght haue any colour of truth. And after that many false witnesses came furth,The chiefe priestes and the elders. &c. but of suche sorte that theyr testimonies & saiynges were so yll framed together, that they confounded themselfes, insomuche that they were not thought meete, neyther of those iudges, neither of that cumpany. At length cummeth furth two false witnesses, whiche sayed: He sayed, I canne destroye the temple of God & after three dayes make it vp. They toke occasion of this lye by the wordes of Christe, who sayed: looce thys temple, and in three dayes I wyll rayse it vp, meanyng thereby that he shoulde be slayne of them, but within three dayes he should lyue agayne. The witnesses to make the thing more odious, dyd depraue and mystake these woordes whiche they vnderstoode not. For he sayed not I can destroye, but looce ye: and he sayed not, I wyll build agayne, but I wyll rayse vp, appliyng it to hys body whiche should be slayne, and lyue againe. Therfore at thys testimonye because it semed to bee of some weyght, and no nother was found more meete and conuenient, the chyefe of the priestes roose vp, and counterfeityng the person of a iuste iudge, as thought he woulde geue Iesus liberty to defende hymselfe, sayed: Doest thou make no answere to these testimonies whiche be brought agaynst thee? But Iesus helde his peace, knowyng that whatsoeuer he sayed, should be reproued & mistaken. Than the chiefe of the priestes desyryng to wreste out sumwhat, wherby Iesus myght be condemned (for nowe hys madnes was such that al tariyng semed to long) sayeth vnto hym: I coniure the by the liuing God, tel vs whether thou be Christ the sonne of God. This was a crafty question of the wicked byshop. [Page cxxi] If he had denied that he was the sonne of God, he would haue cryed out: why than takest thou vpon thee, the thing that thou arte not? If he had affirmed it, he woulde haue falsely accused hym for blasphemy. If he had holde hys peace being required and adiured, he shoulde seme to despise God, and the authoritie of the highe prieste. And what was he that dyd adiure hym? A wicked bisshop, whiche had boughte of Herode for money the annuall honoure: and he which did assault the sōne of God, adiured him by God. Yet Iesus, as it were shewing a reuerence to the honour that he did beare, beyng demaunded whether he was Christ the sonne of God,Iesꝰ sayth vnto hym, thou haste sayde. aunswered: Thou hast spoken: so confessing himselfe to be that he was, that yet he auoyded the faulte of arrogancie. And he added a thing whiche oughte to haue reuoked the wicked bishop from his purposed wickednes: yet (ꝙ he) thys I say vnto you, hereafter ye shall see the sonne of man sittyng on the ryghte hande of the power of God, and comming with maiestie in the cloudes of heauen. He gaue to vnderstande, that he being than lowe and condemned of the wicked, shoulde once come with the power of God to be iudge ouer all the worlde.
The chiefe prieste beyng the more prouoked with this saying, to thyntente that through the counterfeyted zeale of religion, he myghte make the cryme of Christe the more sore, he rente hys garmentes, and sayde: he speaketh blasphemously. He doeth vsurpe and take vpon him diuine honour, wheras he is but man.Lo, now ye haue heard his blasphemie. &c. What nedeth there any more witnesses? Beholde nowe ye haue hearde manifeste blasphemie. What thynke ye? They aunswered: he hath deserued deathe. Than they began to handle hym cruelly with mockes and skornes, as though he had bene lawefully condemned, whiche also Iesus suffered moste mekely, to geue vnto his a perfect example of pacience. They did spette in his face, and coueryng hys face, they gaue hym buffettes and blowes. Agayne, some stroke hym on the face with theyr handes, saying: prophecye and tell vs Christ, who is it that stryketh the? With these skornes and rebukes they caste him in the teeth, because he woulde bee taken for Messias, and because he was honoured of the people, by the name of a Prophete.
In the meane season Peter sate without in the courte, beholding a farre of the heauie sight, and loking for the ende of the matter, for he durste not come nere, lest he shoulde be knowen of the ministers. And a certayne wenche came vnto hym, whiche partely knewe hym, and sayde: Thou also waste one of the [Page] folowers of this Galilean. Here Peter beyng amased at the wenches woorde, and forgetting that stout woorde that he spake to Christ: (and if I should dye with thee, I wil not deny thee:) denied his lorde before thē al, saying: I cannot tell what thou sayest. And furthwith the cocke did crowe. And as he prepared to goe out, euen in the doore an other wenche spyed him, which vttering hym to the ministers standyng by, sayeth: Thys man also was with Iesus of Nazareth. And agayne he denyed it, swearing that he knew not the manne. And a little after, certayne of them that stoode by, knowing Peter, sayd: Truely thou arte one of this numbre. For not onely thy face but also thy speche doeth vtter thee to be a Galilean. Than Peter being more afrayde, began not onely to abiure and forsake Iesus, but also to execrate and ban himselfe, if euer he knewe the manne. And furthewith the cocke crowed agayne. After these, Iesus dyd beholde him, and speaking (as it were) vnto him with his iyes, monished him. Than at length Peter cumming to himselfe, remembred that Iesus tolde him before, when he craked of hys boldenes and valiantnes: before the cocke crow twise thou shalt denye me thryse. But because he sinned thorough the weakenes of man, being amased with feare, and not of purposed malice, he deserued mercy. Christe suffered this in hys chosen apostle, that no man, offende he nouer so sore, shoulde dispayre of pardon so that he repent, and washe the spot of his mynde with teares. For Peter, whiche was as it were besyde hymselfe, at the looke of Iesus, by and by came to hymselfe agayne and repented, and goyng furth wepte bitterly.
¶The .xxvii. Chapiter.
THerfore that night was throughly watched of the heades of religion, with these wicked & cruell deedes. And when day drew nere, againe the chiefe priestes and the seniours of the people, went to counsayl against Iesus, to put hym to death. Therfore they deliuered him bound vnto Pontius Pilate president, to take punishment of the condemned man. Here Iudas that betrayed hym, seeing that he was now condemned, and that they went to extremities, moued with repentaunce, broughte agayne the thirtie pieces of syluer to the heades of the priestes and senioures of the people, saying: I haue synned because I haue betrayed the innocente bloud. Truely this mannes confessyon should haue moued the prynces mindes. He confesseth that it was doen by the infeccion of auarice, and he confesseth that he hath betrayed an innocent. But they vtterly raging, and thirsting after nothing els but innocent bloud, aunswered: what is that to vs, whether thou hast betrayed an yll doer or an innocente? Looke thou to that.
Iudas now repenting of his gayne, desired to breake of his bargayne, but theyr crueltie coulde by no meanes be mitigated. Iudas therefore casting the pieces of siluer at their feete departed away, heaping and increasing his wicked dede with a more wicked dede. He knowledged the greatnes of his sinne, but he knowledged not the greatnes of goddes mercy. Peter wepte bitterly, and obtayned mercy. Iudas wept also, but with a desperate minde, rather thā a conuerted minde, and therfore he went asyde, and hanged himselfe and burst in the middes, and his bowels fell out.
After this the heades of the priestes went to counsayl agayne, and that theyr crueltie mighte be the better knowen to all menne, they dyd nothing without a common counsell. They consulte to what vse the thirtye pieces of syluer shoulde goe, whiche Iudas had cast at theyr feete. And being menne of aukewarde religion hauing no religion nor feare in killing of an innocente, who had doone so muche for them: It is not lawfull (ꝙ they) to put this money into Corbon, that is, emong the gyftes of the temple, whiche they woulde haue estemed and regarded religiousely. For it is the price of bloude. But the holines of the temple must not be poluted with bloud. And in the meane season, they dysclose theyr vngraciouse conscyence, confessyng hym to bee innocente, whose betraymente they had boughte. Therefore because that they all shoulde bee partakers of the synne, they counselled together, and with that money they bought a grounde of a certayn potter for godly vses, that straungiers mighte be buried there, as though they woulde haue recompenced the sinfull dede that they had in ha [...]de, with thys good dede. And yet by thys meanes they prouyded very yll for theyr good name. For they coulde not by any other meanes, more blase abrode theyr wickednes. For the thyng is come to suche a common saying, that at this daye that grounde is called of the Sirians, Acheldema, that is to saye, the grounde of bloude. Neyther was thys thing done by chaunce, for Hieremie prophecied that it shoulde come to passe: and they tooke thirtie pieces of siluer, the price of him that was prised, whome they boughte of the children of Israell, and they gaue them for the grounde of a potter, as the lorde appoynted me.
Therfore whan Iesus stode before the president as giltie, they accused hym [Page] busily of many thinges, speaking nothing in the meane season of blasphemy, of the relygyon of the temple defyled and broken, and of the cummyng of the sonne of man, with the whiche thinges they knew that Pilate, passing litle of suche supersticion, woulde be litle moued: They leye in other fayned faultes whiche mighte stirre the presydentes minde agaynste Iesus, saying: we haue founde this man goyng about to subuert our nacion, and forbidding tributes to be geuen vnto Ceasar, and saying that he is Christe the kyng. Pylate hearing mencyon of the kyng, because thys semed to touche Ceasar demaunded of Iesus:Ies [...] stode before ye debitie. &c. Arte thou the kyng of Iewes▪ Iesus leste he shoulde seeme proude yf he shoulde make no aunswere, sayeth: Thou sayeste: not vtterlye denying that he was king, but yet adding that hys kingdome is spiritual, & not worldlye, that it pertayneth nothyng to Ceasar or Herode. Agayne whan hys accusers called vpon the matter, Pilate desiryng to get out of hym, wherby he mighte bee delyuered: Heareste thou not (ꝙ he) howe sore faultes they laye agaynst thee? But vnto these Iesus aunswered vtterly nothyng, insomuche as the president marueiled greatly, that an innocent man in daungier of deathe, did kepe silence with so greate meekenesse. Pylate perceiuyng by the countenaunce and behauiour of Iesus, that he was farre from suspicion of desiryng of the kyngdome, sayeth vnto the heades of the priestes and theyr folowers: I fynde no deadly offence in this man. But they were the more hote and vehemente, saying: he is a sedicyouse manne, he hath styrred the people with hys doctrine, walkyng ouer all Iewry, begynnyng from Galile vnto thys place. Pilate perceyuyng that Iesus was innocente, but that the priestes and the Scribes went about that theyr purpose of enuie and malice, and therfore seekyng occasyon to delyuer Iesus, or at the leaste to sende hym from the courte: whan he hearde the name of Galyle, he asked hym what countrey manne he was: and when he knewe that he came oute of the coastes of Galyle, where Herode had rule and imperie, he sente hym agayne vnto Herode, who than, as it happened, was at Hierusalem. Truely Herode seeyng Iesus, was very glad. For of long time he desyred to see Iesus, because the fame wente that he did wonderfull thynges. Therfore he hoped wel that he woulde woorke some miracle before hym also. And whan Herode asked hym questyons of manye thynges, Iesus aunswered hym nothyng, who came not for this purpose to delight the curiositie of princes, but to see and prouyde for the health of men. And wheras he was accused before hym for many causes, and aunswered nothing, Herode contenmed him, with his garde: and putting vpon him a white garment in skorne, sente hym agayne to Pilate. And by this occasion Pilate and Herode were made frendes wheras before they were at stryfe. Therefore Pylate callyng together the heades of the pryestes, the magystrates, and the people, protested that he had founde none offences in Iesus whiche they obiected againste hym: and that Herode also had sente hym away as innocente, whiche he woulde not haue dooen, yf he had iudged him in daunger of a capitall crime. And to pacifye the enuie of the Iewes, I will refourme him (ꝙ he) and let him goe.
[Page cxxiii]And whan he could nothing preuayle by these woordes, he seketh an other occasion to delyuer Iesus. There was a custome emong the Iewes that vpon that holy day, for religions sake, the president shoulde set at libertie some one of them whiche were kept in holde. He had fast in holde at that tyme a certayne notable and famous theefe, named Barrabas, whiche name he knewe was hated of the people. Therfore calling the Iewes vnto him, he asked them whether they woulde haue geuen them, and pardoned, Barrabas, or Iesus: hoping that in comparison of so famouse, and so strong, and violente a theefe, they woulde rather deliuer Iesus.
But the president sitting agayne in iudgement, his wife sendeth vnto him one that shoulde saye to hym in her name, that he shoulde not contamynate hymselfe with the bloude of the innocente, saying that she was vexed that nyghte with horryble visyons for Iesus sake. And thys chaunced not without cause, but by the ordinaunce of god, that there should yet be some of whome Iesus should haue testimonie of his innocencie. For that was very expedient for all men to knowe, that hys deathe was freely bestowed to redeme vs. And wheras the people were in doub [...]e, whether of both they might desire to be geuen vnto them, it came to passe by the counsell of the priestes and the senyoures, that they asked Barrabas, that Iesus in his place myghte bee kylled. Suche is the iudgemente, and thys is the kyndnes of the people: thys is the counterseyted religyon of the pryestes, and the elders. It was a matter of religion to them to enter into the courte of Pilate that they mighte eate theyr pascall Lambe beeyng pure and cleane, and it was no matter of relygyon with suche ra [...]g madnes to put hym to deathe, whiche was innocente, and throughly tryed with so many vertues and benefites towarde them. Pylate therefore proposed vnto them agayne, whether they woulde haue Barrabas or Iesus sette al libertie. They cryed vnto hym: Barrabas. Pylate agayne sayde: Than what shall I doe with Iesus whiche is called Christe? Trustyng that they woulde bee content with some more gentle punishement. But they cryed with a greate consente of voyces, let hym bee crucifyed. Thys kynde of punishmente, was bothe cruell and very slaunderouse, and shamefull. Agayne (ꝙ Pylate) shall I crucifie an innocente? what hath he deserued? I fynde nothing in him woorthy death: Therefore I will chastice hym, and let hym goe. With these woordes the madnes of the people was more styrred, crying out: vp with him, vp with him, crucify the man.
[Page]Pylate perceyuyng that prouyng all wayes and meanes he preuayled nothyng, but that the tumulte of the people was styred vp more, he assoyled Iesus before that he condemned hym. For in the presence of the people he toke water and washed hys handes, saying: I am innocente from the bloude of this iuste manne, ye be the authours of his deathe, and not I: the vengeaunce of the innocent bloude shall lyght vpon youre head. Yet the vnhappie Iewes were not feared with thys saying, but the whole people cryed out altogether. Let hys bloude lighte vpon vs, and vpon our chyldren. They wished destruccyon to them and to theyr successoures. But Chryste more gentile towarde them than they were themselues, hath repelled none from pardone and forgeuenes so that they doe repente. For many afterwardes dyd wurshyppe the Crosse of Chryste, whiche than cryed in the multytude, vp with hym, vp with hym, crucyfie hym. Therefore Pylate ouercome with theyr stiffe madnes, gaue vnto them Barrabas the authour of sedicyon, and a murderer, and condemned by all mennes iudgementes, yea, before iudgemente. But after the maner of Rome, whan Iesus was scourged, he deliuered him to be crucifyed.
Than the souldiers of the presidente, after that they had receiued Iesus in the courte, gathered the whole garde about hym, cruelly to take theyr pleasure by mocking of the innocent, partely folowyng theyr owne naughtye disposicyon, partely prouoked by the Iewes. And because they hearde, that he made himselfe king of the Iewes, they in manner hitting him in the teeth, because being such an abiect he woulde proudely clyme vp to a kyngdome, they spoyled him of hys owne garmentes, and put vpon hym a purple garmente, that is to saye a kyngly robe. After that in the stede of a dyademe, they sette a crowne vpon hys heade made of thornes. In the stede of a scepter they gaue hym a reede in hys right hande. And nowe as salutyng theyr newe kyng, they kneele downe before him and mocke hym, saying: Hayle king of Iewes. Nor beyng contente with these despites, they spit vpon hym and stryke hys heade crowned with thornes with the reede that they gaue hym in stede of a mace. And whan they omytted no manner of despyte, he suffered all thynges with great meekenes, to shewe vnto hys a perfecte exaumple of pacience. Therfore after that the souldiers had satisfyed the myndes and the iyes of the company with all kindes of mockes and skornes, they plucke of his robe agayne and put on hys owne apparell, that he mighte be the better knowen of all menne.
Than they bring furth Iesus out of the courte, bearing his crosse. And as they wente, they founde one Symon a Cyrenyan, whome they forced to beare the crosse of Iesus, and they came into the place where he shoulde be crucified, whiche of the Syreans is called Golgatha, that is, the place of Caluarie, because it was horrible with bones and sculles of them that were put to death. [Page cxxiiii] Here that no parte of hys body shoulde bee free from tormentyng, or that no mocking or skornyng should be let passe, they offered him a cup of drinke tempered with vineger and gall, that it myghte be fulfylled whiche is written in the prophecye: They gaue me gall to eate, and in my thyrste they gaue me vineger to drynke. And whan Iesus had tasted, he woulde not drynke.
But after that they had crucified him, they deuided emong them the garmentes of Iesus. As for hys coate whiche was so wouen that it coulde not bee rypped, they cast lottes: that the saying of the Prophet might be fulfilled They deuyded my garmentes emong them, and vpon my coate they caste lottes. And fyttyng by the crosse they kepte hym, that no man shoulde take hym awaye. Also a title in mockage was sette vpon the crosse: Thys is Iesus the king of Iewes. The whiche notwithstanding was more honourable than the Iewes coulde suffer. For they were in hande with Pilate that this title might be corrected, and it shoulde not be put, kyng of Iewes, but he made hym selfe kyng of Iewes. And in thys thyng onely they suffered Pylate to haue the higher hande. Also this was procured of the Iewes, that two theues shoulde bee crucifyed with hym, so that Iesus beyng in the myddest, shoulde haue one on the righte hande, and an other on the lefte hande: that he might be taken of all men, both vayne himselfe, and a deceiuer, and lyke vnto them with whome he was matched.
The crueltie of the Iewes was not yet sacyate and filled with these so greate mischieues. They scorne and reuile him beyng crucifyed, and passing by, they railed on him, and shaking theyr heades, they mocked him, saying: fie on thee, art thou he that hurlest downe the temple of God, and in three dayes makest it vp agayne? Thou didest promise healthe to others, now saue thy selfe. Thou didest boast thee to be the sonne of God, now than come down from the crosse. Likewise also the heades of the priestes, with the Scrybes and the semoures of the people mocked him and reuyled him: he gaue health vnto others, nowe he cannot preserue himselfe. If he be the king of Israel, as he woulde appere, let him declare now what he can doe, let him come downe from the crosse, and we will beleue hym. He trusted in god, whome he craked to be hys father, if he loue him, let him nowe deliuer hym. And that of euery side the most innocente Iesus mighte be arayed with reuylynges, the theues also felowes with hym in punishmente, in lyke manner rebuked hym. The whiche all Iesus suffered with stiffe and strong pacience, to bring to passe and offer for all mē that healthfull sacrifice. He kepte still the diuine power, and sette furthe the whole nature humane to al maner of paynes and tormentes. And he did not requited or reuenge so cruell reuylyng bestowed vpon hym, as he was dying, beeyng more [Page] bitter then the crosse it selfe, insomuche that he prayed vnto hys father, for the souldyers and the Iewes that skorned hym: and one of the theues repentyng himselfe, he receyued into his paradise.
The very Sonne felte the punyshment of the innocente, and coulde not abyde to beholde so wycked a dede. He couered hys face with a blacke cloude, and all that countreye was couered with darkenesse, from syxe of the clocke, vntyll nyne. And yet in the meane season, the darkenesse of the Iewes hartes coulde not bee shaken of. Further aboute nyne of the clocke, Iesus cryed with a greate voyce, saying thys sentence oute of the psalme. Hely, Hely, Lamazabathany, my God, my God, why haste thou forsaken me? And certayne that stode by, and hearyng afarre of, Hely, and supposyng that he had called to Hely for helpe, sayde: Thys felowe calleth for Hely. Let vs see whether he wyll helpe hym. Than Iesus to shewe that it was a true deathe whiche he suffered for all menne, cryed: I am athirste. For thys is wonte to folowe vpon woundes and sheding of bloude, whiche oftentymes is a punyshemente more sore and paynfull than death. And one runnyng to hym, put vnto his mouth as he hanged, a sponge full of vineger, putte vpon the toppe of a reede. Iesus thirsted sore for the health of menne, but the Iewes offered hym nothyng but vinegar and gall. Therefore he dyd forbeare from it when he had tasted, saying: It is consummate and fynyshed, sygnyfying that nothyng was omytted whiche did pertayne to the manner of the sacrifyce. And anone to declare that he lefte his life of hys owne accorde, after that he had commended hys spyryte vnto the father, he cryed with a loude voyce, and bowing down his head, died.
And furthwith all thinges dyd testifye the effectuall death of the lorde Iesus. For the vayle of the temple whiche deuyded the holye place from the other parte of the temple, of his owne accorde, was cut in two partes, declaring that the shadowes of Moyses lawe, hereafter shoulde vanyshe awaye at the bryght light of the ghospell. Furthermore the earth did quake, and the stones brake a sunder, reprouing the Iewes for theyr inuyncyble hardnes of hearte. The graues did open, and many bodyes of holy menne whiche were dead, did reuyue and liue agayne, and goyng out of the graues after the resurreccyon of Christe, came into the holye citie of Ierusalem, and appered vnto many, beeyng the preachers and folowers of the resurreccyon of Iesus. Furthermore the Captayne and hys seruauntes whiche were there to keepe Iesus, perceyuing the earthquake, the darkenesse, the breakyng of the stones and other wonders, were greatly afeard, saying: Truely this was the sonne of god.
There were also many women lookyng a farre of, vpon the thynges that were doen, whiche had folowed Iesus from Galile, minystryng vnto hym necessaries, among whome there was Marie Magdalene, and Marie the mother of Iacob and Ioseph, and also the mother of the sonnes of zebedee, and diuers other with them. And when the nyghte drewe nere, a certayne ryche Captayne of Aramathia called Ioseph, who also was the dyscyple of Iesus, wente vnto the presidente, askyng of hym the body of Iesus. Pylate marueyling if that he were dead, a man of lustie age, and not hauyng hys legges broken, as soone as he knew certaynely of the captayne that he was dead, he commaunded the body to be geuen vnto him.
He receyued it, and wrapped it in a cleane shete; and layde it in a newe graue, the whiche he had grauen in an whole stone. And rollyng a greate stone to the doore of the graue, he departed away: And thys was done by the prouidence of God, that they shoulde vse no crueltie vpon the dead karcas, or that no man shoulde dygge vp the graue and steale hym awaye. And when the other were departed, Marie Magdalene, and an other woman contynued there syttyng ouer against the sepulchre, and markyng the place where they layde the body, that at conuenient time they myght doe the dutie of annoynting to it, and the lorde had styrred vp theyr great dilygence to this intente that the beliefe of his resurreccion might be more certayne.
But the daye after the Parasceue, whiche is the daye of preparacion, agayne the heades of the priestes and the pharis [...]is come vnto Pilate, confirming the trueth of the resurreccion, whiles they goe about to lette it, and they saye vnto the president: Sir we remember that this deceiuer being yet alyue, sayde that he woulde rise agayne after three dayes. Therfore commaunde the sepulchre to be kepte vnto the thyrde day, leste his disciples come, and steale away hys body, and perswade the people that he is risen agayne. Which if it come to passe, we shall preuayle nothyng, but the latter erroure shalbe wurse then the fyrste. Pylate sayeth vnto them: ye haue a watche, goe and kepe as ye knowe. But they, whiles they goe about to stoppe hym that woulde ryse agayne, they encrease the miracle, and the faythe of the resurreccyon. They sette kepers and made sure the sepulchre, they sealed the stone also, whiche dyd shut the mouth of the Sepulchre, leste there mighte be any deceyte in the kepers also.
The paraphrase of Erasmus vpon ¶ The .xxviii. Chapter.
ANd when the euen of the firste Sabbothe daye was come, after the ende of the whiche, was the mornyng of the daye folowyng, whiche was the fyrste daye of the weeke next ensuing, Marie Magdalene, and the other Marie, theyr swete spices prepared ouer night, went agayne in the mornyng to the Sepulchre, to see what was dooen, and to enbaulme the bodye of Iesus. And there was a great yearthquake. And whan the women deuysed emong themselues, howe they mighte remoue the stone from the doore of the graue (for it was to greate to bee remoued by the strength of women) beholde the aungel of the lorde came downe from heauen, and remoued the stone from the doore of the graue, and than sate vpon it. And the countenaunce of the aungell was lyke vnto the lyghtening, and hys garmentes shinyng as white as snowe. The kepers of the Sepulchre loking vpon him, were afrayde and so amased that they laye astonied like dead men.
But the aungell comforted the women, saying: These men worthyly be amased at the glory of the resurreccion, whiche doe perseuer and continue styll in theyr vnbeliefe: But feare not ye, for I know that ye seeke Iesus who was crucifyed. Nowe he hath left hys sepulchre, and hath perfourmed that he promised to do. This is the morning of the third day. Therfore he is risen. Come and see the place, whiche beyng voyde of the bodye, hath yet a sygne where the body laye: It hath also the apparell of the bodye, the lynnen wherein he was wrapped. Lette these thynges make you beleue, yf ye beleue not me. But spedely departe hence, and tel these thinges that ye haue sene to the other discyples, being sadde for the deathe of the lorde, that he is rysen agayne. Whome if ye desire to see, beholde, he will goe before you into Galile, like as before his death he promised. There ye may see hym alyue, for whome ye mourned when he was dead. Loe I haue tolde you before.
And whan they had looked in the voyde graue, whiche they had founde shut, spedely they returned, partely fearefull for the greatnes of the miracle, partely rauyshed with greate ioye, for the desyre and hope to see theyr Lorde alyue agayne, and they runne to communicate thys ioye to the dyscyples of Iesus. [Page cxxvi] And as they wente, Iesus met them, that they myghte tell the more certayne tidinges. And to encourage them being fearefull, he sayde: All hayle. They seyng and knowing the lorde, went vnto him, and embracing his feete, wurshipped him. Agayne Iesus to take from them all feare, that they mighte the better perceiue the thynges that shoulde be spoken, he sayeth: feare not, goe and tell my brethren the thinges that ye haue seene, and bid them go forward into Galile, there they shall see me.
And when they were departed, to thintent the trueth of the resurreccyon myght be confirmed also by the testymonie of the aduersaries, certayne of the kepers, leuing the Sepulchre, went vnto Ierusalem, and tolde the heades of the priestes, what thinges had bene dooen, howe the sepulchre beyng shut and sealed, the body was not founde. And howe the aungel [...] being of merueilouse beautie, remoued the stone, and of the earthequake, and howe they were amased for feare. And how they hearde the aungell talking with the women. Whan the priestes hearde these thinges of the kepers, they went to counsel agayne with the Seniours: forasmuche as the thyng was to manyfeste to bee doubted, they bye a lye of the kepers for money, lyke as before they boughte the helpe of the traytour for money: but that they paye more for the laboure of the lyers, than of the traytoure: keepe close (ꝙ they) the thynges that ye haue seene, but make a brute abrode, that hys disciples came in the night & stale him away, whan ye were aslepe. And if thys inuencyon and fleyght be brought vnto your president, we will perswade hym, and deliuer you from all daunger of this matter. Therefore the souldyers receyuyng money, dyd as they were instructed, and thys trieflyng and vayne sleight was beleued of the people. For thys rumoure is bruted abrode vnto this day emong the vnbeleuing Iewes.
Nowe the eleuen discyples monished of the women, wente forewarde into Galile, and went vp vpon the hyll whiche Iesus had appoynted them. There he shewed hymselfe. They saw and knew hym to be theyr Lord, and honoured him, as now being on high and in heauen. Notwithstandyng, some yet doubted, vntil they were made to beleue, with many and very certeyn argumentes. Albeit theyr doubting was profitable for the certaintie of oure belyefe. Therfore Iesus drawyng nere vnto them, dyd not onely offer hymselfe to bee seene and touched presently, but also spake vnto thē with hys knowen and accustomed voyce: declaring that by his death, he had obteyned a kingdome & authoritie both in heauen and in earth. In heauē, where euer he reigned with the father: in earth where hereafter he shoulde reigne, not by tirannical powers and aides, but thorough fayth of beleuers: and that he shoulde dispose the office of this euangelicall kyngdome vnto his disciples, who shoulde folowe his steppes, committing vnto them the office to preache the Ghospell, not onely to the [Page] Iewes, but also to all nacions: and also authoritie to baptise, and by the holy ghoste, to forgeue synnes to all menne, that wyll professe an euangelycal lyfe with a sincere hearte: and to enstructe and frame them, not after the lawe of Moyses, nor after the constitucions of the Phariseis, but after his preceptes▪ vntyll they wexed and grewe vp vnto the perfeccyon of the wysedome of the ghospell. And that they should nothing dystrust, for that he should not be continually conuersaunt with them, he promiseth that theyr felowship shal neuer fayle, and that he will neuer forsake hys, but be alwayes presente with hys in spirite and power vnto the laste ende of the worlde: All power (ꝙ he) is geuen me in heauen and earth. Ye haue sene me by the reason of the weakenes of the flesh, hungrie, thyrstie, weary, nedy, despised, taken, bounde, spetted vpon, condemned, beaten, crucifyed, couered with all kyndes of spytefulnes, and in maner deiect vnder the loweste sorte of menne. Because I haue suffered all these thinges willingly and of myne owne accorde for the health of man: my father hath raysed me from deathe, and rewarded me with the glory of immortalitie, and hath lifted me vp to the felowship of hys kyngdome, and hath submytted vnto my power and rule, all thinges that be in heauen and earth. Ye haue an authour whome ye ought not to distrust, ye haue a Lorde, of whome ye ought not to repente.
Lyke as I dyed for the healthe of all men: so there is no nacion whiche belongeth not to my righte. It shall be youre parte to get vnto me, as muche as lyeth in you, all kinde of men. But ye shall not gette them by weapons or war, but by the same meanes that I got vnto me this right, by wholsome doctrine, by a lyfe woorthy and meete for the ghospell, with free well doyng, with pacyent suffering of illes. Goe ye therfore as trustie Ambassadoures, & trusting me your authour, teache firste the Iewes, than the nexte neighboures vnto them, afterwardes all the nacions of the whole worlde. Teache what they ought to beleue of me, and what they ought to trust of me. First to knowledge the heauēly father, the maker, the orderer, and the restorer of al thinges visible and inuisible. Whose power no man can resist, because he is almightie, whose knowledge no man doeth deceiue, because hee seeth all thynges: whose iudgemente no man shall escape: From whome, as from the fountayne, cummeth all goodnes in the worlde. To whome is due all honour, prayse, and thankes geuing. They must knowledge also his sonne Iesus, by whome through hys eternall and vnsearchable counsell, he hath purposed to deliuer mankinde from tiranny of sinne and deathe, and by the doctryne of the ghospell, to open the waye vnto euerlasting felicitie. Who for this cause by his will, came downe into the earth, and was borne very manne, of the virgyn Marie, and beyng man long conuersaunt emong menne, taught the heauenly philosophy, which only maketh menne blessed.
And being an innocent, was afflicted and punished for the sinnes of the whole worlde, and put to death vpon the crosse. And layde in his graue, the third day he arose agayne according to the prophecies of the Prophetes. After that, beyng conseruaunt many dayes with his disciples, and the trueth of his resurreccion delared by sure argumentes, he wente vp agayne into heauen, whereas [Page cxxvii] partaker of the kyngdome and glory of his father, he sitteth on the righte hande of his father almightie. Once he shall come agayne into the worlde, not lowe and abiecte as before, but with the diuine maiestie: not a sauioure, but a iudge, bothe of those whome that day he shall finde aliue, and of those whome nowe being dead, the trumpe of the ghospell shall sodainly call agayne to life: that by his ineuitable iudgemente, euery man may receiue rewarde woorthy and mete for his doinges. They must knowledge also the holy ghoste, whome I haue nowe partely geuen vnto you, and will geue more plentiously, after that I come into heauen, whose secrete inspiracion shal coumforte, teache, and strengthen the mindes of them that trust in me: and being powred into the hartes of all men, shall glue and confeder them together with mutuall charitie, as many as professe hartely the fayth of the ghospell, of what nacyon soeuer they come of. And if a man doth sinne any thing through the weakenes of mā, he shal obteyne forgeuenes of his sinnes, so that he doth not seuer himselfe frō the league & felowship of the holy cumpany. And whosoeuer ioyneth himselfe vnto this league,Baptising them in the name of the father. &c. all the sinnes of his former life shall be forgeuen him freely. Finally lest any man shoulde thynke the rewardes of good dedes to be desyred in this life, or shoulde goe aboute vengeaunce agaynst yll doers, let them knowe that this hereafter shall come to passe in them, whiche ye see dooen in me. The dead shall liue agayne, and euery soule shall be restored to her owne body. The whiche as soone as it shall bee doen, whosoeuer shall belong to this holy felowship, and sticke constantly vnto me, shal be translated with me vnto euerlasting life, to be partakers of felicitie, which were felowes and partakers of affliccyons. After they ye haue taughte these thynges, yf they beleue the thinges that ye haue taught, yf they repent them of their former lyfe, if they be ready to embrace the doctrine of the ghospell, then dippe them in water, in the name of the father, the sonne, and the holy gost, that by this wholy signe, they may trust themselues to be deliuered from the filthines of al theyr sinnes, freely through the benefite of my death, and nowe to be chosen to the number of the children of God. Lette no manne be circumcysed, let no manne bee baptized in the name of Moyses, or of any manne. Let them all knowe to whome they be bounde for their health, vpon whome they oughte wholy to hang. Let them not bee burdened with the ceremonyes of Moyses, or of manne. Lette this token be sufficient for all menne that cumme to the profession of the ghospell, whiche is easye to bee had in euery place. But leste any manne myghte thinke it sufficient to saluacion, once to be baptysed, and to professe the faythe of the ghospell, they must be taughte agayne by what meanes they may kepe theyr innocencie, by what meanes they may goe forwarde to perfeccyon of the euangelicall godlines: I haue omitted nothyng whiche may make to the obteining of euerlasting health. And that heauenly spirite whiche ye shall receiue, will not suffer you to forget that whiche ye haue learned of me. Therefore whatsoeuer I haue commaunded you, deliuer ye the same to be kepte of them. I haue not prescribed vnto you the ceremonies of Moyses law, whiche like shadowes must now vanishe away at the light of the euangelicall trueth. I haue not prescribed vnto you pharisaicall constitucions, but those thinges, whiche onely bringeth true innocencie and godlines, and whiche onely maye make you derely beloued of God, and truely happy.
Therefore teache these thynges to them that professe my name not onely in [Page] woorde but also in life, as I, whatsoeuer I taught, I perfourmed it in ded [...]. Whiles ye be doyng of these thynges, and whyles ye bring mortall menne to heauen, the worlde will ryse agaynste you, lyke as it rose agaynste me. For my spirite agreeth not with the spirite of thys worlde, and my doctryne is wholy agaynst the affeccions of them, whiche loue the thinges that be of this world. They will ryse agaynste you with greate tumultes, but there is no cause why ye nede to distrust, though ye be but lowe and abiecte, vnlearned, weake, and fewe. I haue ouercome the worlde, and ye shall ouercome through my helpe, & by myn [...] exa [...]mple. Ye shal ouercome through my might, and not your owne, whatsoeuer is terrible in this worlde.
And although I shall take vp this body into heauen, because it is so expediente for you, yet I wil neuer forsake you. For after that I shall ceasse to bee with you in body, than I shall be more effectually with you in my spirite. And I will be with you vnto the worldes ende, but whan the worldes ende shalbe, it profiteth not, nor behoueth not you to know. In the meane season do what is commaunded you, euer ready agaynst that daye. Whiche whansoeuer it shal come, than ye also, your mortalitie layed aparte, shal bee wholy with me, felowes of my fathers kyngdome, whiche shall neuer haue ende.